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Old PathsOutlines of Practical Theology

By Dr. Terry W. Preslar

“Thus saith the LORD, Stand ye

in the ways, and see, and ask

for the old paths...” (Jer. 6:16)

“Because my people hath

forgotten me...”

(Jer. 18:15)



“...when thou comest, bring with thee...the books,but especially the parchments. (2 Tim. 4:13)

Psalms 107:2 S É S Romans 12:1-2

Old Paths Outlines of Practical Theology(“Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths...” Jer. 6:16)

(“Because my people hath forgotten me...” Jer. 18:15)

By Dr. Terry W. Preslar

Copyright © 2006 by the author, Terry W. Preslar. All rights reserved. No part of this publication may

be reproduced in any form, by Photostat, microfilm, xerography, or any other means, which are now known,

or to be invented, or incorporated into any information retrieval system, electronic or mechanical, without

the written permission of the copyright owner. For free usage information, please read the Fresh Waters

Web Site Copyright Statement for fair use statements.

All quotations from the Bible are from the AV 1611 (King James Version). The King James Version

is in the public domain in the United States; and may be copied and quoted from without restriction.

Other quotation are made through the “Fair Use” exception to the copyright laws where these apply and

both noted and attributed as best can be. The doctrine of fair use is a concept of the common law; its limitsare nowhere spelled out exactly. Essentially it implies that an author may quote from another author’s work

to illustrate or buttress his own points. He should transcribe the quotation accurately and give credit to its

source. Fair use is use that is fair – simply that.

The Author disclaims originality. Other men have labored, I have but entered into their labors. The

results of the study of God’s Word by learned and spiritual servants, in every division of the church and in

many lands, has netted a bounty of wonder in the matter of Bible study. The Author has only proposed to

himself the modest task of summarizing, arranging and condensing this mass of material into a convenient

form.

Dr. Terry W. Preslar

PO Box 388Mineral Springs, NC 28108

(704)843-3858





Table of Contents

Prolegomena – An Opening Essay

– Light and Truth

– Modern Science And The First Fundamentals

– Some Things Not Shaken

– The Old Paths

– Landmarks

– The Five Solas (Theology in a Nutshell)

– What Are the Five “Solas”?

Old Paths Outlines of Practical Theology – The Parts of Theology

– Practical Theology

1 – Bibliology – The Doctrine of the Scripture

1.1 – The Study of Scripture1.2 – The Divine Inspiration of Scripture

1.3 – The Authority of Scripture

1.4 – The Believer and the Gospel

2 – Theology – The Doctrine of the Godhead

2.1 – The One Living and True God

2.1.1 – God the Father

2.1.2 – God the Son

2.1.2a – The Incarnation of Christ

2.1.2b – The Earthly Life of Christ

2.1.2c – The Impeccability of Christ

2.1.2d – The Suffering of Christ2.1.2e – Christ’s Obedience to Suffer

2.1.2f – The Kind of Death Christ Died

2.1.2g – The Glorified Christ

2.1.3 – God the Holy Spirit

2.2 – The Decrees of God

2.3 – The Covenants

2.3.1 – The Two Basic Covenants

2.3.2 – The Son’s Part in the Covenant of Grace

2.3.3 – The Fathers part in the Covenant of Grace

3 – Anthropology – The Doctrine of Man

3.1 – The Fall of Man3.2 – Total Depravity

3.3 – Good Works

3.4 – Faith and Repentance

4 – Soteriology – The Doctrine of Salvation

4.1 – Who Will Be Saved

4.2 – How Will the Sinner Be Saved

4.3 – Eternal Redemption

4.3.1 – Atonement

4.3.2 – Justification



4.3.2a – Justification In the Face of God’s Demand for Righteousnss

4.3.3 – Regeneration

4.3.3a – Believing On Christ

4.3.4 – Election

4.3.4a – The Gospel Invitation

4.3.5 – Effectual Calling

4.3.6 – Faith

4.3.6a – The Measure of Faith

4.3.6b – Degrees of Faith4.3.7 – Repentance

4.3.8 – Sanctification

4.3.8a – The Believer’s Sanctification

4.3.8b – The Believer’s Change

4.3.8c – Sinless Perfection in the Flesh

4.3.9 – Backsliding

4.3.9a – The Preseverance of the Saints

5 – Ecclesiology – The Doctrine of Church

5.1 – The Great Commission

5.1.1 – Jesus Christ, the Head of the Church

5.2 – The Church’s Ordinances5.2.1 – Infant Baptism

5.2.2 – Baptismal Regeneration

5.3 – Denominations

5.3.1 – Baptist

5.3.1a – The History of Baptist

6 – Eschatology – The Doctrine of Last Things

6.1 – The Resurrection of the just and unjust

6.1.1 – Heaven and Hell

6.1.1a – The Proposed Annihilation of the Wicked?

6.1.1b – The Future Destiny of the Believer

6.2 – The Second Coming of Christ

The Enemies of Old Path Theology – Secular Humanism

– Islam

– Popery

– Theological Liberalism

– “Dead Religious” Intellectualism

The Old Path Message or Bad Theology – Synergism

– Conditional Election (Under the presumption of Foreseen Faith)

– Antinomianism (or No-Lordship) – Legalism

– A New Perspective on Paul’s Teaching of Justification

Objections Answered – Objection #1 – The Bible does not set forth any scientific form of theology

– Objection #2 – If the Bible does not furnish us a Systematic Theology

– Objection #3 – The magnitude of Biblical revelation is overwhelming

The Need of Old Path Theology – To Express the meaning of Christianity

– To Define Christianity



– To Defend Christianity

– To Propagate Christianity

Conclusion to the Old Paths Outlines of Practical Theology

Appendix A – A Concise Glossary of Theological Terms

Appendix B – A Selected Bibliography for the study of Theology



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– Prolegomena – (Preliminary observations; introductory remarks or discourses prefixed to a book or treatise.) [Gr. to

speak.] (This introductory document is intended to be read).

In this and all other studies, let it be maintained that there is no other Book above the BOOK of Books- The 1611. From this text all true science is obtained and tested. We correct science with the Bible and not

the other way around. The reading of this “Old Path Theology” will be hard work; but in the Red Letter

Words of the Saviour: “...Satan hath desired to have you, that he may sift you as wheat: But I have prayed

for thee, that thy faith fail not...” (Luke 22:31-32).

An Opening EssayThere is a great conflict in our day between Science and Theology. Theology has been put at odds with

the modern field of “Science.” Science is a broad word and I contend that if it is rightly expressed, any

individual Science can be put into context with any other science, including the science of Theology. There

will be NO conflict within “true science”. It is clear that many on both sides of this debate have useddestructive means to prove the point. I have used several books in my library by Dr. Harry Rimmer (These

books are out of print and may sometimes be bought used - if found, any of Harry Rimmers books would

be good additions to the student's shelves). The Outline found in Rimmer's “Harmony of Science and

Scripture” was used to lay out this course and is reflected in the table of contents.

We will meet many people who are great in these fields. Their names will be familiar but in many cases,

you will learn much of how each has influenced the development of Science in our day. We will consider

the four primary sciences:

Theology Being the Queen Of Sciences – This Science is the “Queen” because she is devoted to the

“King” (the Creator) who seeks fruit with her. If rightly subjected to her King, she will harmonize

with Him as well as with all “true science”.

Medical Science Being the Prince of Human Need – Being one of the primary sciences, he is truly aPrince with the Queen. This prince will add statue to the Queen and not reject the Queen. It was the

Queen who thought him and taught him and, indeed, who brought him to the aid of suffering

humankind.

Physical Science Being the Prince of Earthly Conditions – Only when seen as a prince of the Queen

do we see his prowess as a force to satisfy the curiosity of all who desire to know the work that the

king “...maketh from the beginning to the end.” (Eccl. 3:11).

Political Science Being the Prince of Earthborn Government – This prince is the discipline that is

God’s gift to promote human well being. Human Government is clearly one of God’s institutions

(along with Marriage and the Church). As a prince of the Queen, he functions towards mankind’s

best interest but as with the other prime sciences, he becomes a tyrant and rebellion makes his a

“false science.”How do these and many others stand in the shadow of Theology? Theology being the Queen of Sciences,

there is a well defined adversary conflict between the sciences. Medical Science is not in any opposition

with Theology and the ministry of both has brought relief to the pained and hurting.(Examples could be

Madam Currie and Jonas Salk) Physical Science does not need to deny the depth of GOD'S Laws in the

natural laws. (Examples could be Albert Einstein and Sir Isaac Newton) Political Science is so well

established that every American is touched by its matters - Does the “Separation of Church and State” mean

that Christians should not involve themselves in politics. (Examples could be Benjamin Franklin and

Abraham Lincoln). How do these and many others stand in the shadow of Theology?



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Light and TruthThe science of Theology is a light that “…shineth more and more unto a perfect day.” (Prov. 4:18).

Light must be Focused (defined), Filtered (defused), Fixed (determined) and Found (displayed). The full

beam of light contains many components. Like a prism, the mind (when trained) can serve all these

functions. For proper outcome, the mind must be presented with a full beam of light in order to function in

this way.

The colors of the spectrum are (simply) from longest wavelength to shortest: Red, Orange, Yellow,

Green, Blue and Violet, with all other colors falling in these primary colors. As the divisions of light waves

shorten, they also widen. As light waves lengthen, they thin down. Red is a long, narrow line of light.

Orange is shorter and wider , Yellow even shorter and wider, and so the rest of the spectrum shortens and

fattens until Violet is (seemingly) broader and greater than the others.

Looking closer, Violet’s wide spread soon thins and fades into the obscurity of gray. Red, however,

gleams a true bright Red through the Gray on into the Black of infinity. This is true of the pure light of

God’s Truth as it shines through the prism of the mind of man. The colors of the spectrum may be assigned

to human expression: Red (the blood red Truth of God – John 8:12), Orange (denominationalism), Yellow

( false teaching ), Green (infidelity), Blue (agnosticism – widespread but soon fading into foolishness) and

Violet (atheism – the widest but shortest lived – Psa. 14:1; 53:1).

Modern Science And The First FundamentalsOne feature of “science” is that it is expressed in defined terms. We need to work on a basic list of terms.

The problem is that the unbelievers consistently teach the same errors under different names. It doesn't seem

to matter what names are used if the teaching can be implemented. It is a common thing to find that the very

principles which true faith requires is often optional to those of science. (The Bible is not always the

authority, as it is to the Christian - The changing field of science often take the right to establish rules of

operation on its own authority, and the terms and names can change to gain the advantage of any current

circumstance).

For all the noise about science in modern times, there has not been much adherence to the “Scientific

Method.” In the seventh grade all students learn this method for solving science problems. This method is

followed through life in the laboratory. The seventh grade, six point (complexity increases through high

school and college) “Scientific Method” is stated thus: 1) State the Problem. 2) Gather information relating to the problem. 3) Suggest an answer for the problem – formulate a hypothesis. 4) Design an experiment

to test the hypothesis. 5) Record and analyze the results of the experiment. 6) State the conclusions. Did the

experiments support the hypothesis? Most theologians of our day do everything exactly in reverse. It is as

though they give the answer to a math problem and ask for the problem. Theologians are not usually trained

scientists, but Bible college students that become disgruntled with stated Christianity and set out to prove

some bigoted or farfetched idea about theology.

There have been many stated Fundamentals; but these soon are replaced with revised and updated

“facts” that confuse and deter the seeker. It can be proven that mis-information and mis-understanding are

closely connected with and are often found together, a powerful factor in the problem between Theology

and Science. Man is a religious creature and when “Unbelief” is present, men will seek other answers. These

man-made answers are in conflict with Theology and not Science (1 Tim. 6:20). Below is a list of terms thattell the story:

Agnosticism – The name of the system by which those designate their position who do not deny the

existence of GOD, the future world, and other doctrines of religion, but declare that we do not, and

cannot, know anything about these subjects, and should therefore leave them out of account. Sir

Robert Anderson says: “The natural attitude of a thinking mind is that of skepticism - skepticism,

not agnosticism. The skeptic halts at the cross-roads -the agnostic gives up his journey altogether.

True skepticism connotes intellectual caution, but agnosticism is intellectual suicide.”

Atheism – The sacred Scriptures are, in this matter, as in all others, the last word. See Psa. 14:1, “The



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fool hath said in his heart, There is no GOD. They are corrupt, they have done abominable works,

there is none that doeth good.” History has provided thousands of illustrations of this divinely

inspired assertion.

Evolution – This word has been defined thus: “continuous progressive change; according to certain

laws; by means of resident forces.” The evolutionist assumes that hundreds of millions of years ago

one or more tiny, one-celled, living organisms appeared on Earth. These are supposed to have

possessed such marvelous powers of development that after long ages they gave rise to all the varied

forms of plant and animal life we find around us in the world today.

Humanism – A yearning after culture and freedom of thought and “the cultivation of the polite branchesof knowledge “...developing” a system of thinking in which man, his interest and development are

made central and dominant. Its tendency is to exalt the cultural and practical rather than the

scientific and speculative, and to encourage a spirit of revolt against existing opinions.

Modernism – This error wears another coat sometimes. Then it is known as “Higher Criticism.” The

true origin of this deadly heresy can be traced to a garden where the first tragedy of Modernism took

place. Satan was the first of this cult to intrude into the human race. His first words were: “Yea, hath

GOD said,...” We make a mistake to think that Modernism is a new fad. Modernism, as a certain

mode of thinking for the human mind, is as old as Mother Eve. (see Gen.3:1 -Herein lies the very

essence of Modernism: “...Yea...” -a diplomatic affirmative; never face the imperative, -“...Hath

GOD said...” -an artfully expressed doubt, presented in the form of a question; “...ye shall not eat

of EVERY tree of the garden?” -a falsification of GOD'S word, “Thou shall not eat of IT.” -Tell me;are any of the germs of modernism missing?)

I am sure that my readers are saying: “How could anyone believe these false teachings in light of the

clear statements of Scripture upon these issues?” To try and give an answer to this concept; we must see that

certain philosophical devices are used by most unbelievers (At least one, if not several, of these devices in

all cases -it takes this kind of mind conditioning to set at null the power of the Word of GOD).

I- Denial – The first mechanism in the development of false teaching is to “disavow.” It goes deeper

than “doubt.” 1) There will be a denial of GOD and the SAVIOUR. (Jude 4), 2)There will be a

denial that JESUS CHRIST is come in the flesh. (1 John 4:3), 3) There will be a denial of the LORD

“that bought them,” referring to a rejection of the Atonement. (2 Peter 2:1), 4) There will be a denial

of the power of godliness. (2 Tim.3:1-5), 5) This leads to a denial of sound doctrine, and the

substitution of fables (most of which are untrue, false and unfounded). (2 Tim.4:3-4) and 6) There

will be a denial of authority. (Jude 8). The Word of God is vitally corrupted to prove this systemic

Denial.

II- Reinterpretation – To take the truths of traditional Christianity and restate them to meet the call of

the man-made doctrine of the cult at question. (Tit.1:13-14)

III- Alteration – To take the truths of traditional Christianity and twist them so as to distort them out

of useful proportions. (Rom. 1:23, 24-25 and following to the end of the chapter)

IV- Rejection – To totally reject the truths of traditional Christian- its in favor of Intellectualism,

Materialism, Communism, etc. in most cases with an ulterior motive (respectively; pride, gain,

power and so on).

Our imagination may be occupied with applying these conditions to China or India, bound by

heathenism, but the Scripture reveals that these warnings and descriptions apply to professing Christendom

at the end of the age: “Now the spirit speaketh expressly, that in the latter times some shall depart from the

faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their

conscience seared with a hot iron;...” (1 Tim.4:1-2) There are some things that cannot be shaken.

Some Things Not Shaken



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Heb. 12:27

The need for a declaration of Theology that can not be shaken is at the dire level. Most who speak out

in our day have some agenda to press and can only be of use when we are of a similar agenda. We have seen

almost all classic positions being shaken to their foundations. Sometimes dust needs to be shaken- (Matt.

10:14); sometimes praying causes a shaking- (Acts 4:31); sometimes blessings are shaken together- (Luke

6:38); sometimes shaking brings freedom- (Acts 16:26). For all the shaking (“...whole lot ‘a shakin’ going

on...”) there are yet many things that can not be shaken...

I- Scriptural preaching can not be shaken (2 Thes.2:1-2)

A) concerning redemption (John 5:24)B) concerning faith (Rom. 10:17)

C) concerning effect (Matt. 24:35)

II- Sound minds cannot be shaken (2 Thes.2:1-2)

A) the gift of GOD (2 Tim.1:7)

III- Steadfast believers cannot be shaken (1 Cor. 15:58) [Eph.4:14]

IV- Solid foundations cannot be shaken (2 Tim.2:19)

A) in the matter of CHRIST'S CHURCH-(Matt. 16:18)

B) in the matter of the saved (Matt. 25:1-13-the wise)

V- Salvation of the LORD cannot be shaken (Jonah 2:9) “...salvation is of the LORD...”

A) in the matter of determination (Dan.1:8)

B) in the matter of separation (Dan.3:16-18)C) in the matter of dedication (Dan.6:10)

All of the errors talked about in the “List of Terms” of the last few pages are only the by-products of

a doctrine that says, in some way or another, that man can save himself.

GOD had revealed the way of salvation to HIS people; but they had went into false religion in their

worldliness and sin. That kind of life always calls for a religion to compare with the lifestyle. Thus, man

always looks for a way to save himself. It might be said (possibly oversimplified) that the false and true

religions divide up upon this issue -some way to save yourself or faith in GOD to save you. (“I am crucified

with CHRIST: nevertheless I live; yet not I, but CHRIST liveth in me; and the life which I now live in the

flesh I live by the faith of the SON OF GOD, who loved me, and gave himself for me.” Gal.2:20)

According to the Bible record; the peoples of the earth are all descended from four main groups, headed

by four men: “And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham

is the father of Canaan. These are the three sons of Noah: and of them was the whole earth overspread.”

(Gen.9:18-19) Out of these four main ethnic groups only one remained true to the the GOD that had saved

them from the flood and followed the doctrine of divine salvation by Grace. His name was Shem, and he

became the head of a great nation as time went along.

There seems to have been a clear path in some ancient time (if anybody has come along that path, surely

there could have been others if they had wished to). After a few generations have passed the path had

become an unmarked and uncharted course. Today, “False Science” is in charge of the scholarship, culture,

society and even the religion (Evidenced by false theology which has degraded into Secular Humanism).

The Old Paths(Jer.6:16)

GOD placed a sharp rebuke in HIS word concerning the “Landmarks” and so few today see the need

of a clearly marked path for others to follow. It is the determined teaching of the Bible that these

“LANDMARKS” are man's only way and to veer from them is sure destruction in the cults. In the outline

below, see how the “LANDMARKS” that GOD has placed may apply to us today.

I- Proposed in the Bible (Isa. 30:21 “...walk ye in it...”)



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II- Preferred in the past (Psa. 122:1 “...glad...”)

III- Profitable in the present (Titus 2:12 “...present world...”)

Landmarks(Deut. 27:17)

“Cursed be he that removeth his neighbour's landmark. And all the people shall say AMEN.”

I- The Landmark of pure religion (see Job.24:2) (James 1:26)

II- The Landmark of the family (see Prov.23:10) (Eph. 5:21-33)

III- The Landmark of separation (see Prov. 22:28)(1 Cor. 6:9-12)

IV- The Landmark of conversion (see Deut. 19:14) (John 3:7)

In the days of our lives we live among a very confused population of people who will not fellow the Old

Paths and can not be instructed as to the Landmarks. With the proper motive and armed with a little

information about these matters, the wise soul-winner can reach many of these, who would otherwise go

to Hell, if you don't tell them the words of life.

The “Old Paths” called for in Jer. 6:16 are forgotten in this fast, streamed lined, day. There is a path that

must be returned unto. The impact on modern religion would be powerful. Among Baptist, there has not

been a significant Theological work in over a hundred years. (“Abstract of Systematic Theology” by J. P.

Boyce, (1887) and “Manual of Theology” by J. L. Dagg). Pauline teaching was believed by Augustine of Hippo and expressed in several writings but was not Baptistic. John Calvin, used this as a basis of his

“Institutes of Christian Religion” but it was not Baptistic. The Reformers maintained this system of thinking

and still do in this hour, yet they are not Baptistic. “Historical Baptists” have held the doctrines of grace

from the earliest times of Christian history. This, being rejected by most Baptists of our day, draws a sharp

contrast between these branches of the Modern Baptist denomination and the Baptists of historic record.

We reject the nick-name “Calvinist” and believe that Calvin, himself, would not be a “Calvinist” today.

This historic system of doctrine that has distinguished Baptists would once again serve that noble purpose

for the Baptists of the 21st Century. The distinctives taught by the true church are in question here and if

these be torn away there is no distinctive and all churches are the same. (see Song of Sol. 6:7-10). Our God

promises to make a distinction.

The delineation of this message of Grace is a Spiritual imperative. There are only two messages withinreligious methods. The message of works salvation is a reflection of a perceived covenant of works which

does not exist. But there is a covenant of Grace between the Son of God (Jesus Christ) and God the Father

in favor of the race of mankind. “Historical Baptists” have raised this covenant with zeal and if we return

to it once more, it would make an impact as it has every time it has been articulated (“For though I preach

the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not

the gospel!” 1 Cor. 9:16).

Right study will gain the student “Truth.” The Greek word for Truth (Strong’s #G225 = αληθεια)

means conformity to fact or reality; exact accordance with that which is, or has been, or shall be. Truth is

the true state of facts or things. To do truth, is to practice what God commands. John 3. Truth is that which

is reliable and can be trusted. The Bible uses truth in the general “factual” sense. Truth may designate the

actual fact over against appearance, pretense, or assertion. (Zechariah 8:16) In I and II Timothy, truth iscorrect knowledge or doctrine. Certain individuals had departed from proper doctrine.

Truth is the attribute of God whereby He cannot lie nor tolerate untruth in others. (Zec. 8:16; 1 Tim. 4:3)

Pilate’s frustrated question of the Saviour may never have had an answer (“...What is truth?” John 18:38)

but GOD intends for the believer to know and be assured of TRUTH. The Spiritual commodity that gives

assurance and peace and rest and all that the saint enjoys is TRUTH. Since HE lives in the heart of the saint,

the saint can not abide error. There seem to be many sheep of this day that have acquired the appetite of a

goat. The sight is repulsive, seeing that the redeemed are bidden to come boldly.

It is better to be a despised teacher of truth than to be an applauded or approved teacher of error. In the



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life of the saved of every day the Word of GOD has been the fount of TRUTH. This is all that some have

had between themselves and death. The comfort of the Bible is in the fact that it is TRUTH. As we study

the Word of God, we cry with Him: “Sanctify them through thy truth: thy word is truth.” (John 17:17)

Not hoping to press any individual dogma upon those who study herein, we believe that there are several

essentials of Faith to join us under Truth. These must be agreed upon to continue in this state of Christian

Fellowship. These points of Faith are not negotiable and are predicated upon the Word of GOD. There can

be only one truth and we believe this truth is revealed to the race through the Bible. Therefore there can be

no other position to take...we stand here (within the Bible’s text) by HIS Grace and make no other claim

.

The Five Solas(Theology in a Nutshell – The 5 Solas are expressed in a statement called “The Cambrigde

Declaration”)

The 5 Solas are the truths that dictate the position the teachings of those who believe the Bible Alone

(Sola Scriptura) is the standard for doctrine and practice. We believe that every aspect of salvation is by

God’s Sovereign Grace Alone (Sola Gratia) and conditioned upon Christ Alone (Solo Christo). We believe

that Christ’s people freely receive knowledge and rely upon Christ entirely for their salvation by the gift of

Faith Alone (Sola Fide). We believe that all that happens in this world, including the salvation of men, the

damnation of the wicked, and even the sinfulness of men is predestined for the Glory of God Alone (Soli

Deo Gloria).“I depend wholly and alone upon the free, sovereign, eternal, unchangeable and everlasting love of God;

the firm and everlasting covenant of grace, and my interest in the persons of the Trinity; for my whole

salvation: and not upon any righteousness of my own, nor any thing in me, or done by me under the

influences of the holy Spirit; nor upon any services of mine, which I have been assisted to perform for the

good of the church; but upon my interest in the persons of the Trinity, the person, blood and righteousness

of Christ, the free grace of God, and the blessings of grace streaming to me through the blood and

righteousness of Christ; as the ground of my hope.” - John Gill

What Are...The Five “Solas”?In the study of Theology, the “Five Solas” are the truths that dictate the position and teachings of those

who believe the Bible Alone (Sola Scriptura) is the standard for doctrine and practice. This system of teaching states that every aspect of salvation is by God’s Sovereign Grace Alone (Sola Gratia) and

conditioned upon Christ Alone (Solo Christo). It says that Christ’s people freely receive knowledge and rely

upon Christ entirely for their salvation by the gift of Faith Alone (Sola fide (by faith alone), also historically

known as the justification of faith, is a doctrine, held by some, which asserts that it is on the basis of their

faith that believers are forgiven their transgressions of the Law of God, rather than on the basis of good

works which they have done). The capstone of the Five Solas states that all that happens in this world,

including the salvation of men, the damnation of the wicked, and even the sinfulness of men is predestined

for the Glory of God Alone (Soli Deo Gloria). These affirmations determine the doctrinal and practical

positions of the Bible Believer. They are:

I- Sola Scriptura - Latin meaning “The Scriptures alone.” (the Bible in its 66 book cannon only). The

doctrine of infallible authority. Scripture alone is the infallible and final authority in the Church for matters of doctrine and practice. To claim this is an affirmation of the inerrant Scripture to be the

sole source of written divine revelation, which alone can bind the conscience. The Bible alone

teaches all that is necessary for our salvation from sin and is the standard by which all Christian

behavior must be measured.

It expresses a denial that any creed, council or individual may bind a Christian’s conscience, that

the Holy Spirit speaks independently of or contrary to what is set forth in the Bible, or that personal

spiritual experience can ever be a vehicle of revelation.



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The Bible is the only inspired and authoritative Word of God. This is in opposition to the

teaching of the Roman Catholic Church that scripture is interpreted through Holy Tradition. It

expresses a conviction that scripture is perspicuous and self-interpreting. Catholicism also maintains

that other rules of faith than scripture exist, namely the infallible Councils and the Pope.

Errors in this area will result in the Erosion of Authority . Scripture alone is the inerrant rule of

the church’s life, but the evangelical church today has separated Scripture from its authoritative

function. In practice, the church is guided, far too often, by the culture. Therapeutic technique,

marketing strategies, and the beat of the entertainment world often have far more to say about what

the church wants, how it functions and what it offers, than does the Word of God. Pastors haveneglected their rightful oversight of worship, including the doctrinal content of the music. As

biblical authority has been abandoned in practice, as its truths have faded from Christian

consciousness, and as its doctrines have lost their saliency, the church has been increasingly emptied

of its integrity, moral authority and direction.

Rather than adapting Christian faith to satisfy the felt needs of consumers, we must proclaim the

law as the only measure of true righteousness and the gospel as the only announcement of saving

truth. Biblical truth is indispensable to the church’s understanding, nurture and discipline.

Scripture must take us beyond our perceived needs to our real needs and liberate us from seeing

ourselves through the seductive images, cliches, promises and priorities of mass culture. It is only

in the light of God’s truth that we understand ourselves aright and see God’s provision for our need.

The Bible, therefore, must be taught and preached in the church. Sermons must be expositions of the Bible and its teachings, not expressions of the preacher’s opinions or the ideas of the age. We

must settle for nothing less than what God has given.

The work of the Holy Spirit in personal experience cannot be disengaged from Scripture. The

Spirit does not speak in ways that are independent of Scripture. Apart from Scripture we would

never have known of God’s grace in Christ. The biblical Word, rather than spiritual experience, is

the test of truth.

II- Solus Christus - Latin meaning “of Christ alone.” (Jesus Christ is the only Saviour). The doctrine

of the merit of salvation. Closely related to the doctrine of Solus Christus is the doctrine of

imputation. To claim this is an affirmation that our salvation is accomplished by the mediatorial

work of the historical Christ alone. His sinless life and substitutionary atonement alone are sufficient

for our justification and reconciliation to the Father.

It expresses a denial that the gospel can be preached if Christ’s substitutionary work is not

declared and faith in Christ and his work is not clearly set forth. Jesus Christ is the exclusive

mediator between God and man. Neither Mary, the saints, false gods, nor the sinner himself can

bring salvation.

Errors in this area will result in the Erosion of Christ-Centered Faith. As evangelical faith

becomes secularized, its interests have been blurred with those of the culture. The result is a loss of

absolute values, permissive individualism, and a substitution of wholeness for holiness, recovery

for repentance, intuition for truth, feeling for belief, chance for providence, and immediate

gratification for enduring hope. Christ and his cross have moved from the center of our vision.

III- Sola Gratia - Latin meaning “grace alone.” The reformed doctrine of the basis of salvation. A

reaffirm that in salvation we are rescued from God’s wrath by his grace alone. It is the supernatural

work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising

us from spiritual death to spiritual life.

It is expressed deny that salvation is in any sense a human work. Human methods, techniques

or strategies by themselves cannot accomplish this transformation. Faith is not produced by our

unregenerated human nature. Salvation comes by grace only, not through any merit on the part of

the sinner. Thus salvation is an unearned gift. This is a response to the Catholic doctrine of merit.

Errors in this area will result in the Erosion of The Gospel . Unwarranted confidence in human



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ability is a product of fallen human nature. This false confidence now fills the evangelical world;

from the self-esteem gospel, to the health and wealth gospel, from those who have transformed the

gospel into a product to be sold and sinners into consumers who want to buy, to others who treat

Christian faith as being true simply because it works. This silences the doctrine of justification

regardless of the official commitments of our churches.

God’s grace in Christ is not merely necessary but is the sole efficient cause of salvation. We

confess that human beings are born spiritually dead and are incapable even of cooperating with

regenerating grace.

IV- Sola Fide - Latin meaning “faith alone.” The Biblical doctrine of the means of salvation. To claimthis is an affirmation that justification is by grace alone through faith alone because of Christ alone.

In justification Christ’s righteousness is imputed to us as the only possible satisfaction of God’s

perfect justice.

This is a denial that justification rests on any merit to be found in us, or upon the grounds of an

imputation of Christ’s righteousness in us. Salvation comes through faith only, not works. This is

the means of grace. The doctrine is that salvation comes by grace through faith and that even this

faith is not of the sinner’s doing, but is itself the result of grace. Saving faith, however, will always

be accompanied by good works. This doctrine is in opposition to the Catholic formula that salvation

comes by faith plus works.

Errors in this area will result in the Erosion of True Evangelism. Justification is by grace alone

through faith alone because of Christ alone. This is the article by which the church stands or falls.Today this article is often ignored, distorted or sometimes even denied by leaders, scholars and

pastors who claim to be evangelical. Although fallen human nature has always recoiled from

recognizing its need for Christ’s imputed righteousness, modernity greatly fuels the fires of this

discontent with the biblical Gospel. We have allowed this discontent to dictate the nature of our

ministry and what it is we are preaching.

Many in the church growth movement believe that sociological understanding of those in the

pew is as important to the success of the gospel as is the biblical truth which is proclaimed. As a

result, theological convictions are frequently divorced from the work of the ministry. The marketing

orientation in many churches takes this even further, erasing the distinction between the biblical

Word and the world, robbing Christ’s cross of its offense, and reducing Christian faith to the

principles and methods which bring success to secular corporations.

While the theology of the cross may be believed, these movements are actually emptying it of

its meaning. There is no gospel except that of Christ’s substitution in our place whereby God

imputed to him our sin and imputed to us his righteousness. Because he bore our judgment, we now

walk in his grace as those who are forever pardoned, accepted and adopted as God’s children. There

is no basis for our acceptance before God except in Christ’s saving work, not in our patriotism,

churchly devotion or moral decency. The gospel declares what God has done for us in Christ. It is

not about what we can do to reach him.

V- Soli Deo Gloria - Latin meaning “For God’s Glory alone.” This is an affirmation that because

salvation is of God and has been accomplished by God, it is for God’s glory and that we must glorify

him always. We must live our entire lives before the face of God, under the authority of God and

for his glory alone.

To claim this is a denial that we can properly glorify God if our worship if it is confused with

entertainment, if we neglect either Law or Gospel in our preaching, or if self-improvement, self-

esteem or self-fulfillment are allowed to become alternatives to the Gospel.

All the glory is God’s, since he did all the work, not only the atonement on the Cross, but even

granting the faith which allows men to be saved by that atonement. Each aspect of salvation is a gift

from God, and thus all praise is his, not man’s. The reformers believed that human beings (such as

the Catholic saints and popes) and their organizations (the Church) were not worthy of the glory that



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was bestowed on them.

Errors in this area will result in the Erosion of God-Centered Worship. Wherever in the church

biblical authority has been lost, Christ has been displaced, the gospel has been distorted, or faith has

been perverted, it has always been for one reason: our interests have displaced God’s and we are

doing his work in our way. The loss of God’s centrality in the life of today’s church is common and

lamentable. It is this loss that allows us to transform worship into entertainment, gospel preaching

into marketing, believing into technique, being good into feeling good about ourselves, and

faithfulness into being successful. As a result, God, Christ and the Bible have come to mean too little

to us and rest too inconsequentially upon us.God does not exist to satisfy human ambitions, cravings, the appetite for consumption, or our

own private spiritual interests. We must focus on God in our worship, rather than the satisfaction

of our personal needs. God is sovereign in worship; we are not. Our concern must be for God’s

kingdom, not our own empires, popularity or success.

In recent years, the Five Solas have been consciously imitated by Christian Fundamentalists in the “five

fundamentals.” [Five basics or Fundamentals of the faith are related to this verse and all who teach or hold

to these five fundamentals are said to be Fundamentalist. These five basics are : 1) The Bible is absolutely

true. (2 Tim. 3:16-17; 2 Peter 1:21); 2) Jesus, The Christ, was born of a virgin. (Matt.1:23; Isa. 7:14); 3)

Jesus died in our place. (1 Peter 2:24; Rom.5:8; John 3:16); 4) Jesus rose from the dead. (John 20:25-29;

1 Cor. 15:14-19); 5) Jesus will return. (Acts 1:11; 1 John 3:3; 1 Thes. 1:9-10)]. The Five Solas are a

summation of the doctrines of the Grace of God.



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Practical theology is mainly about ministering to other people, especially conveying truth to them in

different ways. The exception is the practical aspect of the institutional church. Practical theology is still

theological in that it deals with man in relationship to God; the name does not imply that other theology is

impractical.The Parts of Theology

The four main parts of theology (biblical studies, historical theology, systematic theology, and practical

theology) are usually called departments or divisions, and are normally listed in the above order. The four-

part system is the most common, but theologians have suggested many other variations. Each department

comprises various subdepartments:

Biblical Studies – Textual Criticism, Higher Criticism, Biblical Languages, Comparative Biblical

Languages and Literature, Hermeneutics, Archeology of the Bible, Biblical Geography, Biblical

History, Sociology of the Bible, Exposition, and Exegesis, Biblical Theology. Biblical studies is

often divided into Old Testament studies and New Testament studies because it is easier to teach that

way and because teaching staff tend to specialize in one or the other.

Historical Theology – Historiography, General Church History, Patristics, Regional Church History,Denominational History, History of Doctrine, Cults, Contemporary Theology.

Systematic Theology – Apologetics, Pre-suppositional Apologetics, Evidential Apologetics, Religious

Apologetics, Introduction to Dogmatics, Dogmatics, Ethics, Spiritual Life.

Practical Theology – Pastoral Theology, Homiletics, Liturgics, Hymnology, Christian Education,

Counseling, Theological Education, Church Law, Evangelism, Missions. The relationship between

the various departments and subdepartments is usually expressed as a particular order of contents.

Practical TheologyThis area of theology treats the application of theology in the regeneration, sanctification, edification,

education, and service of God’s people. It seeks to apply to practical life the things contributed by the other

three departments of theology. Practical theology embraces areas such as Homiletics (preaching), Church

Organization and Administration (polity), Pastoral Theology (counseling), Liturgics (worship), Hymnology

(church music), Christian Education (secondary, elementary, religious), Theological Education (Bible

institute, college and seminary), Evangelism (church growth, revival soul-winning), Missions (church

planting – home and foreign).

Many questions arise concerning the Biblical implications involved in these subdivisions. The body of

this work is dedicated to satisfy these enquiries. It is accomplished through the “question and answer”

format. This very comfortable format leads to ease of reading and the added functionality of motivating the

reader to continue until a satisfactory answer can be obtained.

1- What is the study of the Bible (the Christian Scripture)?

Bibliology - The Doctrine of the Scripture (“So shall my word be that goeth forth out of my mouth: it

shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the

thing whereto I sent it.” Isa. 55:11) God the Creator has revealed Himself, His purpose, and His will

to man in various ways: through nature (Rom. 1:20), in Christ ( Gal. 4:4), and through the Bible,

the written Word of God.

(1) Its purpose. The one supreme purpose, as we understand it from the written Word of God, which

actuates God in everything, is the glory of God. From the human viewpoint this would seem self-

seeking, but this theme cannot be limited to the range of human conceptions. We must conclude

from Scripture revelation that because God is infinite in His being, His perfections, and His



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blessedness, He is worthy of infinite glory, and it would be infinite injustice should His creation

withhold from Him that honor and glory which are rightfully His.

God is not self-seeking. He as the fountain source of all truth must be true to Himself as

Creator and Lord of all. It is man who is self-centered and who can conceive of nothing more

desirable than that man should be exalted and glorified. He does not understand the relation that

should exist between the Creator and the creature, and does not ascribe to the Creator that glory

which is rightfully due Him because of His person, His character, and His position ( Ex. 24:10;

1 Chron. 16:17-29; Psa. 57:11; Isa. 6:1),

Therefore, the supreme purpose of the Bible is that He may be glorified (Col. 1:16); angelsand men, the material universe, and every creature, all created for His glory. “The heavens

declare the glory of God” (Psa. 19:1). The nation Israel is for God’s glory (Jer. 13:11; Isa. 43:7,

21, 25; 60:1,3,21). Salvation is to His glory (Rom. 9:23). Even the believer’s death is said to be

to this one end. (John 21:19; Phil 1:20).

(2) Its subject. The Lord Jesus Christ is the supreme subject of the Bible; like a glass this Book

reflects “the glory of the Lord” (2 Cor. 3:18); but the Lord Himself has been manifested that He,

in turn, might reflect the glory of God (2 Cor. 4:6). (See also: Psa. 119:140, 165; 138:2; Mark

12:26, 36; 13:11; Luke 24:27, 44; John 5:39; Acts 1:16; 17:2-3; 18:28; 26:22-23; 28:23; Rom.

15:4; 1 Cor. 2:13; 10:11; 2 Tim. 3:16; 2 Peter 1:21) These three seem to be generally important:

A- The Bible’s Inspiration (2 Tim. 3:16)

B- The Bible’s Inerrancy (Psa. 119:140)C- The Bible’s Preservation (Psa. 12:6-7)

1.1- What is the basis of knowing the eternal God in the finite human world?

We believe the study of Scripture is the only way to know the will, ways and works of God and we

can know these by study (2 Tim. 2:15). Some things can be known about God through many

means. Revelation is the means of God’s disclosing to man things about Himself that man could

not know otherwise. (Psa. 19:1; Matt.16:17; Rom.1:20) The revealing of that which was

previously hidden. In Jewish, Christian, and Islamic theology, revelation is the act of God in

history by either word or deed. Hence, these accept the necessity of a personal God who can

interact with humanity and be involved in history. There are two ways of understanding

revelation: one being the very acts of God (“General Revelation” – Nature) and the other being

the recorded acts of God (“Special Revelation” – Scripture).

General Revelation is God’s revelation of Himself in creation, through history, and in the

human conscience. (Dan. 4:17). Natural revelation is that which is revealed about God

through what we can see in creation (Rom. 1:20). Through creation we may learn that there

is a God, that He is in control, that He has an order, and that He is concerned for our welfare.

However, through natural revelation, we are not able to discover the plan of salvation. That

comes from special revelation.

Special Revelation is God’s revelation of Himself through His Word and in His Son Jesus

Christ. (1 Cor.2:14; Rom.10:17; 10:13-15) Special revelation is that which is given to us

through Prophets, the Bible, and even visions and dreams (Num. 12:6-8). The ultimate in

revelation is the incarnation of Jesus because He came to reveal the Father to us (Matt.

11:27; Luke 10:22; Heb. 1:1-3) and to communicate to us the gospel (1 Cor. 15:1-4) by

which comes salvation.

1.2- Why do we give such credibility to the Scriptures?

We believe in the divine inspiration of the Holy Scriptures, and receive them as a gracious

revelation of the mind and will of God (Deut. 4:2; Psa. 19:7; Prov. 30:5-6; 2 Peter 1:19-21; Rev.

22:18-19; John 5:39); and we believe that therein are revealed all the doctrines and truths which



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we here state. (2 Tim. 3:15-17). Inspiration simply means “God-breathed.” (Job 32:8; 2

Tim.3:16). “Inspiration” means to inhale air, and the Bible claims that its words were breathed

in by Almighty God through chosen men of old. The term “inspiration” is used twice in

Scripture (Job 32:8; 2 Tim. 3:16). In the N.T. it is the key term selected by God to describe the

nature of the Bible. There are basically three views regarding inspiration: (1) The humanistic

view of inspiration: The Bible is inspired only in the sense that great human writings, such as

those of Shakespeare, are inspired. (2) The partial view of inspiration. Some believe the Bible

is inspired in those matters not affecting science, but that there are historical and scientific errors

in the Bible. (3) The perfect view of inspiration: The Bible is perfectly inspired and contains noerror. It is this latter view that is supported by the Bible itself. The Bible claims to be the perfect,

inspired Word of God. (See also: 2 Tim. 3:15-17; 2 Peter 1:19-21; Heb. 4:12; 2 Sam. 23:2; Acts

28:25; 1 Thes. 2:13; Luke 1:70).

1.3- What version of the Bible is the final authority? The “autographs”...the Hebrew and Greek

manuscripts...the modern versions...?

We believe in the final authority, infallibility and verbal inspiration of the whole Bible as the

Word of God and that the Bible is the all-sufficient and only safe rule of Practice and Faith”

(Psa. 119:140, 160; 2 Tim. 3:16, 17). And that it is preserved for us in English with the King

James Version of the Bible (AV 1611) (Psa. 12:6-7). These truths are accepted in whole with

the support of Scripture. (Psa. 119:9).. In giving a biography of the King James translators in1860, Alexander McClure makes this observation: “...that all the colleges of Great Britain and

America, even in this proud day of boastings, could not bring together the same number of

divines equally qualified by learning and piety for the great undertaking [of Bible

translation]...this blessed book [the KJV] is so far complete and exact, that the unlearned reader,

being of ordinary intelligence, may enjoy the delightful assurance, that, if he study it in faith and

prayer, and give himself up to its teachings, he shall not be confounded or misled as to any

matter essential to his salvation and his spiritual good. It will as safely guide him into all the

things needful for faith and practice, as would the original Scriptures, if he could read them, or

if they could speak to him as well as they spake to the Hebrew in Jerusalem, or to the Greek in

Corinth. Whether or not it was specifically authorized by the king for use in churches, the King

James Version became the standard Bible in Anglican communion. Considered a masterpieceof translation, this Bible has had great influence on English literature. It can be declared to be

the Bible for “English Spaking Peoples” worldwide.

The Canon (the word means “measuring rod or rule”) (John 16:7-15) is the collection of

books that make up the Bible. The whole BIBLE was described as THE DIVINE LIBRARY by

St. Jerome. Any in-depth study of this subject would be outside the scope of this document and

would need to have the attention of many hours of research work. We only have time for an

overlay treatment here.

The word “cannon” comes from the Greek κανον= kanoon (Strongs #G2583), which means

“rule,” “standard,” or “principle.” When used of the BIBLE the canon refers to those books

which are accepted as having satisfactorily met the standard requirements expected of such

books.

The O.T. contains 39 books and the N.T. contains 27 books (in the Bible accepted by

Protestants) which have met the requirements of 1) INSPIRATION, 2) INERRANCY and 3)

PRESERVATION. Without going into a very deep subject let it be said only that there were

many writings in the N.T. times that could not stand the test of these three stipulations. The

Canon is said to be closed, which means there is no more revelation to become Scripture.

1.4- Are we free from the “Law” in this day of “Grace”?



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We believe that the Believer’s Rule of conduct is the gospel, and not the law, commonly called the

Moral Law, issued on Mount Sinai, which hath no glory in it by reason of the glory that

excelleth; that is to say, the gospel (2 Cor. 3:10; Rom. 7:2-4; Gal. 6:15-16); the gospel

containing the sum and substance and glory of all the laws which God ever promulgated from

His throne, and the Jews, because of the hardness of their hearts, being permitted some things

which the gospel forbids. (Deut. 14:1; Matt. 19:8-9). The Gospel is the good news that we have

forgiveness of sins though Jesus. Specifically, the gospel is defined by Paul in 1 Cor. 15:1-4:

“Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye

have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that

which I also received, how that Christ died for our sins according to the scriptures; And that he

was buried, and that he rose again the third day according to the scriptures:”

Originally, the word “Gospel” referred to a reward paid the one who brought good news.

Later, it came to mean the good news itself. In the New Testament, it is the message of salvation

through Christ. Gospels is the term used for the four histories of the life of Christ in the New

Testament: Matthew, Mark, Luke, and John. The name is from Middle English “godspel,”

meaning “good tale.”

The Gospel is an element of the ministry of Christ that is primary in the function of the

church. (Rom.10:13-15) This is Mark’s word used in the Book of Mark in many ways that

illustrate its meaning. (I- Mark 1:1 “The Gospel of JESUS CHRIST” - II- Mark 1:15 “Believethe Gospel” - III- Mark 8:35 Something to lose one’s life for. - IV- Mark 10:29 Something to

lose ones house for. - V- Mark 13:10 Something that must be published. - VI- Mark 16:15

Something that must be preached. The word “Gospel” is used in many ways in the other “Gospel

Records”:

1) “Jesus went preaching” the Gospel (Matt. 4:23) (See the note on the “Kingdom”).

2) The poor have the Gospel preached unto them (Matt. 11:15; Luke 7:22)

3) The imperative - This Gospel shall be preached (Matt. 24:14; 26:13 Mark 16:15)

4) This was CHRIST’S regular practice (Luke 2:1) The Gospel was CHRIST’S mission

while on Earth (Luke 4:18)

5) This was the office of those sent out by CHRIST - They “PREACHED” the Gospel (Luke

9:6)

The word “Gospel” is used in the rest of the New Testament, 83 times, for a total of over 100

times. This English word is, totally, a New Testament concept and, in exactly, this manner is not

mentioned in the Old Testament. Because the book of Mark’s Gospel appears to be the oldest,

in age, among the Gospel Records - The rule of first mention applies to Mark 1:1.

On the other hand, the Law is God’s instructions concerning the moral, social, and spiritual

behavior of His people found in the first five books of the Bible. The Law is the very reflection

of the nature of God because God speaks out of the abundance of what is in Him. Therefore,

since God is pure, the Law is pure. Since God is holy, the Law is holy. The Law consists of the

10 commandments (Ex. 20), rules for social life (Ex. 21:1-23:33), and rules for the worship of

God (Ex. 25:1-31:18). (There were a total of 613 obligations in the “law” of the NT day). It was

a covenant of works between God and man and was (and is) unable to deliver us into eternal

fellowship with the Lord because of Man’s inability to keep it. The Law is a difficult taskmaster

because it requires that we maintain a perfect standard of moral behavior. And then when we

fail, the Law condemns us to death. We deserve death even if we fail to keep just one point of

the law: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of

all.” (James 2:10).

The law made nothing perfect (Heb. 7:19). That is why the Law has shown us our need for

Jesus and the free gift we receive through Him (Gal. 3:24). The gospel comes from God (Gal.



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1:10-12), is the power of God for salvation (Rom. 1:16), is a mystery (Eph. 6:19), and is a source

of hope (Col. 1:23), faith (Acts 15:7), life (1 Cor. 4:15), and peace (Eph. 6:15).

2- Who is God and how do we know Him?

Theology - The Doctrine of the Godhead (Gen. 1:1; John 1:1; Heb. 1:1-2) All men have some idea or

conception of God, though it may vary greatly. Concerning those who claim to be atheists, it is

doubtful if any of them would consistently stand by their avowed position under every circumstance.

The Scriptures declare that men have this knowledge also on the testimony of the voice of creation

(Rom. 1:20; Acts 14:15-17; 17:22-31). The purpose of God to provide salvation for man is thusindicated in the remnant of the knowledge of God which He allowed man to retain.

By His prescience God was fully aware that man would fall into sin and become utterly ruined

even before He created him. Still, He created him for His glory and purpose and planned a way of

redemption when He “chose us in Him (Christ) before the foundation of the world, that we should

be holy and blameless before Him” (Eph. 1:4). This purpose is indicated in human nature and in the

Scriptures. The fall of man occasioned the loss of his original innocence and holiness, but it did not

rob him of all his spiritual knowledge.

Man’s Knowledge of Sin is as universal as the knowledge of God (Rom. 1:32). In fact, it is

possible to meet with men who claim to be agnostics and yet readily admit the existence of sin. The

presence of evil all around them is evidence too strong to be denied. Even those who claim they are

“good enough” and need no savior, do not go so far as to say they have never committed sin. Theheathen may have conceptions of sin which do not harmonize with Scripture, but they believe that

certain things offend the deity in which they believe. Although the standard of moral judgments may

be much lower than those set forth in the Bible, moral judgments are still constantly being made.

Scripture shows us that God has a definite plan of salvation. This plan includes the means by

which salvation is to be provided, the objectives that are to be realized, the persons that are to benefit

by it, the conditions on which it is to be available, and the agents and means by which it is to be

applied. He has only one plan and that all must be saved in the same way, if they are to be saved at

all, whether they be moral or immoral, trained or untrained, Jew or Gentile, whether living in the

Old Testament period or in the present age.

The Bible is to the theologian what nature is to the scientist, a source of unorganized or only

partly organized facts out of which he formulates his generalizations. As it is unsafe for the scientistto draw conclusions before he has made a sufficient number of inductions, so it is unsafe for the

Bible student to formulate doctrines out of isolated or insufficient proof-tests. Because of this, the

Scripture must be studied as a whole if we are truly to know God’s plan. (See also: Matt. 3:16-17;

28:18-19; Mark 12:29; John 1:14; Acts 5:3-4; 1 Cor. 10:31; 2 Cor. 13:14; Heb. 1:1-3; Rev. 1:4-6)

These three seem to be generally important:

A- God’s Holiness (Rev. 15:4)

B- God’s Sovereignty (Matt. 20:15 with Rom. 9:21)

C- God’s Mercy (Psa. 136:1)

Limitations of Theology

There could be many limitations in Theology. A short list might name six items that putrestrictions on the use of theology. I will list these with a few comments.

1. The finite-ness of the human mind - (Job 11:7; Rom. 11:33). We as finite beings cannot fully

understand an infinite Being [God] or His infinite message. This is the reason the Lord has

given us the Holy Spirit to illuminate and lead us into the truths of the message.

2. The imperfect state of science - Science and revelation come from the same creative hand

[God], so must coincide. If the two contradict it must result from the improper understanding

of science. This has been proven over and over in history. Man has had a misunderstanding

of the scientific evidence so assumes that the Scripture is in error. This is backwards to the



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one that believes the Bible to be true. We would assume that the scientific evidence is in

error.

3. The inadequacy of human language - (1 Cor. 2:13; 2 Cor. 3:5-6; 12:4). God revealed to man,

and man placed those thoughts into writing. These writings were correct. The problem comes

when man reads those writings and misunderstands what he has read. Language is imprecise,

so we must be very careful in our study.

4. “The incompleteness of our knowledge of the Scriptures - (Psa. 119:18; Luke 24:32, 45). We

cannot know the entirety of the Scriptures, thus we cannot really have a complete knowledge

of the Scriptures. As we learn from the Word, we add that information to what we alreadyknow. If the new information conflicts with previous knowledge, then we must evaluate our

understanding of the new and the old and determine how the two fit together.

5. The silence of the written revelation - (Deut. 29.29; Luke 13:23-24; John 13:7; 1 Cor. 2:9).

Many things might come to mind to support this thought. The little information concerning

Mary the mother of Jesus; the origin of evil; the state of the dead; etc. We would like more

information, yet the Lord did not choose to reveal it to us.

6. The lack of spiritual discernment caused by sin - Some great strides in theology were made

after the reformation because the people were truly seeking after God and His righteousness.

If you wonder why churches in America are dead and complacent take a look at the pastors

of the Churches of America. There may be a relationship.

2.1- What about all the confusion about the Trinity?

We believe that there is but one living and true God (Exod. 3:14; Deut. 4:35; Deut. 6:4; Num.

23:19; 1 Sam. 2:2-3; Psa. 90:2; Psa. 115:3; Psa. 135:5; Psa. 139:7-10; Prov. 15:3; Eccl. 3:14; Isa.

40:28; Isa. 45:22; Isa. 46:9; Jer. 10:10; Jer. 23:24; Mal. 3:6; Mark 12:29; John 4:24; 1 Cor. 8:6;

Col. 1:16); that there are Three Persons in the Godhead, - the Father, the Son, and the Holy

Ghost (Matt. 28:19; John 1:1; 2 Cor. 13:14; 1 John 5:7; Jude 20-21), and that these Three

Persons are equal in nature, power, and glory; and we believe that the Son and the Holy Ghost

are as truly and as properly God as the Father. (John 10:15; John 10:30; Eph. 2:22; Heb. 1:3;

Heb. 9:14). We believe that our God is sovereign, omnipotent, omnipresent, and omniscient and

that our task is to do all things to bring glory to Him. (Matt. 3:16-17; 28:18-19; Mark 12:29;

John 1:14; Acts 5:3-4; 1 Cor. 10:31; 2 Cor. 13:14; Heb. 1:1-3; Rev. 1:4-6). The word “Trinity”

is better stated as the “Tri-Unity.” The study of the GODHEAD is not the same work as a study

of the “Trinity.” We must state the fact that there are many false views of the “Trinity” that are

used to support false doctrine systems which rob GOD of the supremacy that should be HIS.

Therefore; I choose to see this DIVINE TRI-UNITY as the GODHEAD as we advance toward

the goal of the prize of knowledge in CHRIST. I fear that many of my readers may be as apostate

Israel, “Thou thoughtest that I was altogether as thyself” (Psa. 50:21) and this document will,

hopefully, cast Gospel light upon the difference.

“The Great Three In One” The GODHEAD (The Tri-Unity, the Trinity), of course, is not a Roman invention as you

hear falsely presented by the Campbellites, nor is the Trinity the half accomplished thing taught by the followers of Judge Rutherford and Pastor Russell, nor is the Trinity some “Jesus only”

doctrine picked up by many charismatic (so called “Apostolic”) groups. All of these groups have

trouble with the word of God and none of them are sound in doctrine, nor can their adherents

study the Bible properly because of these errors; therefore, they get into all kinds of trouble. One

group says, “Well, if you’ve seen Christ, you’ve seen the Father; therefore, the Father’s name

is Jesus,” which, of course, is nonsense. Jesus is the name of a human being - a man. God is a

spirit. On the other hand, when the followers of Pastor Russell and Judge Rutherford get into the

same mess, they would not think of calling the Father “Jesus,” so they bend over backward the



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other way, go clean overboard and make as bad a mess and try to pretend the Father is one God

and the Son is another God.

This ancient heresy was called “Arianism” and it was discussed in the Council of Nicaea in

325 A.D. The followers of the Watchtower Society have never yet corrected the false teaching,

nor have they analyzed it, nor can they discuss it. Men who ignore the lessons of history are

condemned to repeat the errors of history. So, we find the New American Standard Version in

John 1:18 teaching the ancient Arian heresy of two Gods, an uncreated God - God the Father,

and a created God - Jesus Christ. This heresy is called Russellism or Arianism and was

supposedly settled at the Council of Nicaea in 325 A.D. Every Generation has its haritics thatinsist on teaching this false line of doctrine.

“Without controversy great is the mystery” of the Tri-Unity. Even though this subject seems

to be practically unexplainable, it can be said that we may believe what we cannot explain; we

may apprehend what we cannot comprehend. It is clear that the Bible teaches the trinity and

unity of God. In the very first sentence of the Bible, “In the beginning God created the heaven

and the earth,” the Tri-Unity is suggested in the fact that the name “God” or “Elohim” in the

Hebrew is a plural noun, while the verb “created” is a singular verb. Thus we have an intimation

that in some mysterious fashion God is three and God is one. The same principle is

demonstrated also in Genesis 1:26, where God says, “Let us make man in our image,” etc. This

plural pronoun indicates the Tri-Unity; but in the 27th verse we read that God created man in,

not “their” but; “his” own image, “In the image of God created he him; male and female createdhe them.”

It is related of a half-witted boy that when he applied for admission to the membership of a

certain church and was asked for his confession, he could only say, as he held up his three

fingers: “Three in one and one in three, and the one in the middle died for me.” Perhaps that is

as profound as any other statement of the Tri-Unity, and it may be as far as any of us could go

in defining the wonderful mystery of the Godhead.

The Bible makes no attempt to prove the existence of God, but assumes it from the outset

(Gen. 1:1). This God is neither an impersonal ‘force’ nor an abstract ‘principle’ but a living

‘person’ , and people find true meaning to existence by coming into a living relationship with

him (John 17:3).

The personal God is revealed somewhat in the physical world. As people observe the

physical world, they may conclude that there is an intelligent and powerful God who is the

ultimate cause and controller of all things (Acts 17:23-27; Rom. 1:19-20; Heb. 3:4). As they

reflect upon their awareness of right and wrong, they may conclude that there is a moral God

to whom all rational creatures are answerable (Acts 17:23; Rom. 2:15-16). However, God has

not left mankind with only a vague or general knowledge of himself. He has revealed himself

more fully through history, and he has recorded that revelation in the Bible (Jer.1:1-3; 2 Peter

1:21). The central truth of that revelation is that there is only one God (Deut. 6:4; Isa. 44:6; Jet

10:10; Mark 12:29; 1 Thes. 1:9; 1 Tim 2:5), though he exists in the form of a trinity (Therefore

a “Tri-Unity”).

In any study of the character of God, we must bear in mind that God is a unified personality.

He is not made up of different parts, nor can he be divided into different parts. Also, he is not

simply a person who has certain qualities (e.g. goodness, truth, love, holiness, wisdom) but he

is the full expression of these qualities. The Bible’s way of putting this truth into words is to say

that God is love, he is light, he is truth (John 14:6; 1 John 1:5; 4:16).

2.1.1- How do I distinguish God the Father from the other persons of the Godhead?

We believe that God the Father, being equal to God the Son and God the Holy Spirit, out of

His love for His creation, sent His Son Jesus to die for their sins. We believe that God the



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Father, being a good, loving, and merciful God is also a God of holiness, justice, truth and

righteousness. He, as the other two persons of the Godhead, is sovereign over all things and

as a result of that will see His perfect plan for mankind come to His perfect conclusion. (Lev.

19:2; 1 Sam. 2:2, 6-8; 1 Chron. 29:11-12; Psa. 22:3; 47:8; 50:10; 85:10; 111:9; Isa. 6:3;

40:12-20; Matt. 6:13; John 3:16; 4:8; Rom. 3:4, 25-26; 9:15,18; 2 Cor. 1:3; Eph. 2:4, 5; 1

Tim. 1:3; Heb. 4:16; James 1:17; 1 John 1:5; Rev. 4:8).

God is an eternal being. God is not subject to the microscopic scrutiny of man. God is

the subject of revelation. John 1:18 says, “No man hath seen God at any time; the only

begotten Son, which is in the bosom of the Father, he hath declared him.” First John 4:12says, “No man hath seen God at any time.” The Lord said to Moses in Exodus 33:20, “Thou

canst not see my face: for there shall no man see me.” Now, Moses talked to God and had

a revelation of Him, but he did not see the Lord’s face directly. Jesus, who is a real man in

the Bible, was God’s Son, coming down from heaven to reveal God the Father to sinners.

So, when He spoke to Philip in John 14:7-10, Jesus said that He is the revelation of God. He

said, “He that hath seen me hath seen the Father.”

If GOD is a person, as can be seen through the Scripture; HE must have a personality.

Personality, of course, is characterized by a being possessing knowledge, feeling and will

power . An idol is devoid of personality, for an idol neither knows, feels, nor responds. Our

God is an individual who is living and has definite personality characteristics. God is a

person, not an influence or an unseen force or power like electricity. Jeremiah 10:10 says,“But the Lord is the true God, he is the living God....” Acts 14:15 says, “...Turn from these

vanities unto the living God.” First Thes. 1:9 says the converts “turned to God from idols to

serve the living and true God.” We read in 2 Chronicles 16:9, “...The eyes of the Lord run

to and fro throughout the whole earth, to shew himself strong in the behalf of them whose

heart is perfect....” The revealed view of GOD is an awesome sight, striking fear in the

observer.

Attributes are qualities or characteristics of a person or thing. Although general

revelation may give us a glimpse of God’s attributes (surely the Creator of the universe is

omnipotent), it is not until we come to God’s Word that we understand the character of God

as he has revealed it to us. Special revelation is absolutely necessary in order to understand

the Creator. These attributes are divided into two major groups – His Natural Attributes

(Incommunicable) and His Moral Attributes (Communicable).

Natural attributes are the very nature of God’s Being. They are unique to Him and cannot

be the characteristics of man either now or in the future. This is sometimes questioned

because of 1 John 3:2 (“...but we know that, when he shall appear, we shall be like him; for

we shall see him as he is.”). This reference does not refer to His natural attributes but His

Moral Attributes (Love, Holiness, mercy, etc.) We can never become like Him in His Natural

Attributes (Eternity, omniscience, omnipotence, etc.) (Mormons teach and it is a central

doctrine, that men can become gods by obedience to Mormon teachings - Christians are

monotheistic and it would be pagan to accept the concept of man becoming a god. Deut. 6:4)

Some of the Natural Attributes are:

1- Transcendence - God is above His creation. (Isa. 57:15)

2- Immanence - Although God is above all (transcendence), He has seen fit to be actively

involved within His creation. Christ is the example of this attribute (Isa. 57:15; Eph.

4:6).

3- Eternity - God has no beginning nor ending. There is no past, present, nor future with

God. He is not limited to time. (Psa. 90:2)

4- Infinity - God has no limitation in space. All of His attributes are without limit. (1

Kings 8:27; Psa. 103:17; 139:7-12; 147:5; Isa. 55:8-9; Jer. 23:24).



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5- Immutability - God is not capable of nor susceptible to change; He is unchangeable,

invariable, and permanent (Psa. 102:23-27; Isa. 46:9-10; James 1:17).

6- Omniscience - The word means that God is all-knowing. He knows the future as well

as the past. He knows all things whether actual or merely possible. He knows things

immediately and spontaneously. He knows the thoughts of man better than man

knows them himself. (Psa. 139:2; Isa. 40:26; 46:10; Rom. 11:23).

7- Omnipresence - The word means that God is everywhere present in the universe in the

whole of His being. It would be incorrect to suggest that God can be divided up in

some material way so that only a part of Him is present in each part of the universe.He fills every part of space with His entire being. (Psa. 139:7-10; Jer. 23:23-24; 1

Kings 8:27; 2 Thes. 1:8-9).

8- Omnipotence - The word means that God is all-powerful and is able to do whatever

he wills to do. By His power He created the universe and its creatures, He maintains

in existence all that He has created, and He determines the events and final end of

the universe and its inhabitants. (Gen. 17:1; Job 42:1-2; Jer. 32:17; Matt. 19:26; Rev.

19:6; Col. 1:16-17; 1 John 5:11, 14).

God’s Moral Attributes are characteristics of God revealed in His personal interaction with

mankind. They include His love, grace, mercy, justice, holiness, righteousness, truth and

goodness. These attributes of God are examples of what should be in every man.

Although we can never be like God in His natural attributes (omniscience, omnipresence,omnipotence, etc.), we should vstrive to be like Him in His Moral Attributes. (1 John

3:2). Many of the Moral Attributes of God are:

1- Holiness - Holiness is that perfection of God whereby He abhors that which is evil

and demands purity. God is separated totally from sin and evil (James 1:13). If we

approach God at all, we must come through the merits (or holiness) of Another. (Ex.

15:11, Psa. 22:1-3; Matt. 27:46; Rom. 5:1-2; Rev. 15:4).

2- Justice - Justice is the attribute of God by which He carries out the laws that He has

imposed. It has two sides. It is remunerative (rewarding) and retributive (chastising).

Since God cannot act contrary to His laws, sin must be punished. God’s justice is

satisfied in the death of Christ as the sinner’s substitute. (Hos. 12:6; Micah 6:8).

3- Righteousness - This describes the attribute of God that causes God to always be right.

(Gen. 18:25). This wonderful attribute guarantees that He will always keep His

promises. (Neh. 9:7-8; Dan. 9:16; 2 Tim. 4:8).

4- Love - Love is the attribute which moves God to communicate His concern for the

ultimate welfare of the ones that He loves. Therefore His love moved Him to

sacrifice His life for the sake of another. (John 3:16; 15:13; Rom. 8:32).

5- Mercy - Mercy is God’s compassion for the sinner (Rom.5:8) in not giving him what

he deserves. (Micah 7:18) In Hebrew the word “Mercy comes from the same root as

the word for a mother’s womb. It is the caring for that which is completely helpless.

(Micah 6:8).

6- Grace - Grace is the unmerited goodness and love of God for those who have

forfeited it (Eph. 1:6-7; 2:7-9; Titus 2:11). Grace is God’s giving us what we do not

deserve.

7- Goodness - This attribute of God is revealed in His bountiful dealing with mankind.

(Psa. 145:9; Matt. 5:45).

8- Truth - God cannot lie nor tolerate untruth. God could commend Rahab’s faith (Heb.

11:31; James 2:25) but could not commend her lie (Josh. 2:4). Truth can be said to

be intellectual purity. (Num. 23:19; 1 Kings 8:56; John 14:6; 17:17).

For some long time I have hoped to start the study of the nature of GOD or at least



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to get an opportunity to put on paper, those words as could be used to state the joy of

knowing HIM who is “altogether lovely”. These words are difficult only in that the

vernacular of the human can hardly speak the notes of the supernatural in the manner

needed to pass this information to another. In this first attempt at the goal, let us look at

HIM through eyes focused on the mark and pray that GOD HIMSELF will direct our

ways. HE is the possessor of infinite “power” of which we must avail ourselves or our

service toward HIM is vain and useless. HE is full of “wisdom” and HIS ways are past

finding out. However it is HIS “goodness” that we must see in the next pages if we hope

to see HIM in the cloud and the whirlwind or in the mysteries of the mind of CHRIST.It is HIS “goodness” that will WED the Church to the GROOM -it is HIS “goodness”

that wakes the sleeping church member to pray for the world for whom HIS SON died

-but; the fruit is in the fact that it is HIS “goodness” that will WOE the sinner to the cross

where HE will find room for him though millions have come.

2.1.2- Who is the Son of God?

We believe that God the Son, Jesus the Christ, the Messiah, being equal to God the Father

and God the Holy Spirit, was born of a virgin named Mary. We believe that the Old

Testament Scriptures point to His coming, and that the New Testament Scriptures are the

fulfillment of those prophecies. We believe that He is the God-man, being totally God and

totally man, having humbled Himself, being conceived by the Holy Spirit through Mary,coming in the flesh to ultimately die on the cross for the sins of all mankind. We believe that

three days after His death He physically resurrected from His grave and today is seated at

the right hand of the Father. We believe that He will rapture the church before the tribulation

period and will come to earth a second time for the purpose of setting up a literal 1000 year

kingdom on earth after which He will judge all the living and the dead who never trusted in

Him as their Savior. (Gen. 3:15; Psa. 22:1-18; Isa. 7:14-16; 9:6-7; 53:1-12; Dan. 7:13-14;

Micah 5:2-5; Matt. 25:31-46; 26:47-28:20; Mark 16:19; Luke 1:26-38; 2:1-7, 21; John 1:1;

10:25-30; 1 Cor. 15:1-8; 1 Thes. 4:13-18; Rev. 1:8, 18; 19:11-21; 20:11-15).

Christians worship Christ as the Son of God, who lived as a man to bring God’s message

to the world. We also believe he is one with God; he is at once truly human and truly divine.

By his preaching and the sacrifice of his death and his Resurrection, he showed humankind

how to live rightly and how to find eternal life.

The Bible is about Jesus (Luke 24:27,44; John 5:39; Heb. 10:7). The prophets prophesied

about Him (Acts 10:43). The Father bore witness of Him (John 5:37, 8:18). The Holy Spirit

bore witness of Him (John 15:26). The works Jesus did bore witness of Him (John 5:36,

10:25). The multitudes bore witness of Him (John 12:17). And, Jesus bore witness of

Himself (John 14:6, 18:6).

By these proofs, Jesus is God in flesh (John 1:1, 14). He is fully God and fully man (Col.

2:9) thus, He has two natures: God and man. He is not half God and half man. He is 100%

God and 100% man. He never lost his divinity. He existed in the form of God and when He

became a man, He added human nature to Himself (Phil. 2:5-11). Therefore, there is a

“union in one person of a full human nature and a full divine nature.”2 Right now in heaven

there is a man, Jesus, who is Mediator between us and God the Father (1 Tim. 2:5). Jesus is

our advocate with the Father (1 John 2:1). He is our Savior (Titus 2:13). He is our Lord

(Rom. 10:9-10). He is not, as some cults teach, an angel who became a man (Jehovah’s

Witnesses) or the brother of the devil (Mormonism). He is wholly God and wholly man, the

Creator, the Redeemer. He is Jesus.

Moses, at God’s direction, smote the rock that the people might drink (Ex. 17:6); the

rock was a type of Christ who was smitten (crucified) that all who will may drink of the life



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that flows from Him (1 Cor. 10:4; John 4:13-14; 7:37-39). Christ is also that foundation rock

and chief cornerstone of the Church (Eph. 2:20); but “the stumbling stone” to the Jews

(Rom. 9:32-33); 1 Cor. 1:23), though He will yet be the “headstone” to Israel as a nation

(Zec. 4:7). He is that “rock ... cut out, but not by human hands” which struck the feet of the

statue (Gentile power) and smashed them (Dan. 3:34). He will be the stone of Matt. 21:44,

which will grind the wicked to powder.Christ is in the process of revealing Himself through

three methodologies. Christ (Greek Christos, anointed), the Greek form of the Hebrew

“Messiah” (Dan. 9:25-26), is the official name of our Lord, as Jesus is His human name

(Luke 1:31; 2:21). The name or title “Christ” connects Him with the entire Old Testamentforeview (Zec. 12:8) of a coming:

PROPHET (Deut. 18:15-19),

PRIEST (Psa. 110:4), and

KING (2 Sam 7:7-10).

As these were typically anointed with oil (1 Kings 19:16; Ex. 29:7; 1 Sam. 16:13), so

Jesus was anointed with the Holy Spirit (Matt. 3:16; Mark 1:10-11; Luke 3:21-22; John

1:32-33), thus becoming officially “the Christ”. Hence His full and complete name is the

“Lord Jesus Christ”, and thus used... it is the fullest reverence.

Jesus the Prophet - Our Lord exercised His prophetic office when He was here on earth,

telling forth the message of God. This He did not only by His words, but also by His acts

and in His own person. Moses predicted (Deut. 18:15, 17-19), about 1,450 years beforethe birth of Jesus of Nazareth, that sometime in the future God would raise up for Israel

from among their own race a perfect and inerrant Prophet into whose mouth God would

put His own words, One who should speak all that commanded Him.

Almost fifteen hundred years later, some thirty years after the birth of Jesus of

Nazareth, Peter (Acts 3:22-23), after he was filled with the Holy Spirit and therefore

qualified to speak God, declared that the prophecy made through Moses had been

fulfilled in Jesus of Nazareth.

A prophet is one who speaks not his own words but the words he receives from God

as he speaks; he is not only one who foretells, but one who forthtells as well. The Lord

Jesus Himself claimed that He was such a Prophet (John 7:16; 8:28; 12:49-50; 14:24).

Prediction constituted a large part of what the Lord Jesus said as the mouthpiece of

God the Father, and among His fulfilled predictions are the following:

1. He predicted His own death and resurrection in the exact manner of their

happening (John 2:19; Matt. 16:21; 20:18-19).

2. He predicted a great outward growth of His Kingdom, and simultaneously a

thorough corruption of inward life and doctrine, which is seen in the twin

parables of the mustard seed and the leaven (Matt. 13:31-33).

3. He predicted the destruction of Jerusalem, describing its character and details forty

years before it happened (Matt. 24:1-2; Luke 19:41-44).

When Jesus made these predictions, about A.D. 30, there seemed no

possibility of their fulfillment; yet they were fulfilled to the very letter when

Jerusalem was visited with the siege of agony and destruction by the Romans

under Titus in A.D. 70, such as was never visited upon any other city.

4. He predicted the centuries-long subjection of Jerusalem and the Jew to Gentile

domination, to be ended only when the times of the Gentiles were fulled (Luke

21:20-24). Over nineteen centuries of history have confirmed the truth and literal

accuracy of the first part of this prediction. We are surely on the eve of the

fulfillment of the second part, when the times of the Gentiles “shall be fulfilled.”

5. He predicted that the Jews, for centuries scattered over the whole earth and



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subjected to terrible persecutions, would preserve their race identity until He

should come to deliver them (Matt. 24:34; Mark 13:30; Luke 21:32).

In the above three passages the word translated “generation” refers to “race”,

meaning the Jewish race. Centuries have passed, but the Jew is still a Jew.

6. He predicted imperishableness for His words, not only among the wrecks of

philosophies, religions, kingdoms, and empires, but even in the passing away of

heaven and earth (Matt. 24:35). The following are among the unfulfilled

predictions of the Lord Jesus:

(1.) The most important, He is coming again (John 14:1-3; 1 Thes. 4:16-18).(2.) He predicted that the time of His second coming will be a time when human

society is totally absorbed in worldly pursuits, profiteering, pleasure-seeking,

and reeking in sin (Luke 17:26-30; 21:35; Matt. 24:44). Surely this is

applicable to the present time!

(3.) He predicted that the time immediately preceding His coming will be a time

when human society is totally unsettled in its politics and business, with its

international affairs in utter confusion (Luke 21:25-27). Then He said in

verse 28: “And when these things begin to come to pass, then look up, and

lift up your heads; for your redemption draweth nigh.”

(4.) He predicted that as a result of His coming, He is to take the reins of

government, that all the evils of society are to be corrected, and that there isto be a reign of universal righteousness throughout the world (Matt. 19:28-

30; 25:31-32, 34, 46).

All the brightest and loftiest dreams of the world’s best poets and social

philosophers will be more than realized then, when His words find their

fulfillment in His own personal return to this earth. “Even so, come, Lord Jesus!”

(Rev. 22:20)

Jesus the Priest - The Lord Jesus is now exercising His priestly office as He ministers at the

right hand of the Majesty on high, making intercession for His people. A true priest, as

is evident from the study of both the Old Testament and the New Testament use of the

word, is one who represents sinful people before a holy God, one who makes it possible

for penitent sinners to stand in God’s holy presence and to have joyous communion with

Him. The priest represents God”s people before God and makes communion with God

possible in two ways:

1. By making propitiation for their sins (Heb. 2:17). This the Lord Jesus did by the

sacrifice on Calvary of Himself, once for all, and by the offering of His shed

blood (Heb. 10:12).

2. The priest represents the redeemed people of God before God by interceding for

them (Heb. 7:23-25). In two points of much importance our High Priest, Jesus,

excels all other priests:

(a) they were hindered by death from continuing, whereas Jesus “lives forever”

to make intercession;

(b) the old Aaronic priesthood was permitted in the Holy of Holies but once a

year, while our High Priest, Jesus, is in the true Holy of Holies, heaven itself,

forever.

(c) The characteristics of our great High Priest are:

1. He is a Priest by divine appointment (Heb. 5:6).

2. He is a perfect Priest in moral character (Heb. 7:26-28).

3. He is a merciful and faithful High Priest (Heb. 2:17).

4. He is a sympathetic High Priest (Heb. 4:14-16).



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5. He is an everlasting Priest (Heb. 7:23-25).

Jesus, our High Priest, has made perfect atonement for our sins forever. Therefore

there is no cloud between God and the believer in Christ, no matter how many or how

great the believer’s sins may have been; and He is in God’s presence today, now and

forever, to intercede for us. He knows all of Satan’s wiles and can save us from falling

to Satan’s prey; He can also take up our case if we do fall. As the apostle John puts it:

“And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:”

(1 John 2:1)

Jesus the King - The Lord Jesus will show Himself at His second coming, not just as King, but in His royal and regal character, “the blessed and only Sovereign, the King of kings

and Lord of lords” (1 Tim. 6:15).

Now God has a great deal to say in His Book about Jesus the Prophet; He has a great

deal to say in His Book about Jesus the Priest; but God has a great deal more to say in

His Book about Jesus the King.

- Where will He reign?

1. He is to reign on earth (Psa. 72:7-8; Jer. 23:5; Dan. 7:13-14; Rev. 19:11-16). His

Kingdom, it is clear, will not be a heavenly kingdom, but an earthly Kingdom -

heavenly in character, but on the earth; therefore it is called “Kingdom of

heaven”, that is, the Kingdom of heavenly character existing on the earth.

2. Jerusalem is to be the center of His reign (Psa. 2:6). Zion is mentioned in the Biblesome 150 times, and always refers to Jerusalem; Jerusalem, then, is to be the

seat, the throne city, of Jesus the King.

3. The extent of His Kingdom will be the whole earth (Psa. 72:6-11; Isa. 2:2-3; Dan.

7:13-14; Zec. 8:20-23).

- When will He reign?

His reign will begin when Israel’s sorrows culminate in the Great Tribulation that is

coming, and He comes to deliver His people (Rev. 19:11-16; Jer. 23:5-6; Zec.

12:10; 14:1-4, 9).

- What will be the character of His reign?

1. His reign will be one of absolute righteousness and justice (Psa. 72:2-7; Isa. 11:9).

2. His reign will be one of universal, everlasting peace (Isa. 2:4; Mic 4:2-3).3. His reign will be one of universal plenty (Mic 4:4-7). All the utopian dreams will

be realized when He is King.

4. His reign will have a special regard for the rights and interests of the poor and

oppressed (Psa. 72:2, 4, 12-14).

5. His reign will be worldwide (Psa. 72:6-8).

6. His reign will be one of glory (Psa. 72:17-19).

7. His reign will be everlasting (Dan. 7:13-14; Luke 1:32-33; Rev. 11:15). His

millennial reign will terminate with the end of the thousand years, when the great

white throne will come into view, and the last enemy, death, will be abolished (1

Cor. 15:26); but of Jesus’ Kingdom there shall be no end (Luke 1:33); “he will

reign for ever and ever” (Rev. 11:15). So, then, the eternal reign of the Lord

Jesus commences in eternal subordination to the Father “so that God may be all

in all” (1 Cor. 15:28); “Even so, come, Lord Jesus!”

2.1.2a- What about the “Incarnation” of Christ?

We believe that the Lord Jesus Christ, the only begotten Son of God, being set up

from everlasting as the Mediator of the New Covenant, and having engaged to

be the Surety of His people, did, in the fulness of time, really and truly assume



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human nature, and not before, either in whole or in part. (Prov. 8:23). And we

believe that, though He existed form all eternity as the eternal Son of God (John

1:18; Phil. 2:5-8; Heb. 1:5; Heb. 1:8; Heb. 13:8; 2 John 3; Rev. 1:8), the human

soul of the Lord Jesus did not exist before it was created and formed in His body

by Him who forms the soul of man within him, when that body was conceived

under the overshadowing of the Holy Ghost, in the womb of the Virgin Mary.

(Isa. 7:14; Matt. 1:23; Luke 1:26-38; John 1:14; Gal. 4:4). And we believe that

Christ’s human nature consists of a true body and reasonable soul, both of which,

together and at once, the Son of God assumed into union with His Divine Person,when made of a woman and not before (Luke 2:40; Heb. 2:14-17), that this

human nature was not sinful, peccable, or mortal (Ps.16:10; Acts 2:27), though

capable of death by a voluntary act (John 10:17-18), but essentially and

intrinsically pure and holy (Song 5:9-16; Heb. 7:26); and that in it He really

suffered, bled, and died, as the Substitute and Surety of His church and people,

in their room and stead, and for no others (John 10:15; John 10:26; John 17:9;

John 17:13), whereby, together with His holy, spotless life, He fulfilled the law,

and satisfied all the claims of justice, as well as made a way for all those

blessings which are needful for His people, both for time and eternity. (Heb.

9:22-28). (Incarnation, “In-Flesh-ment”).

The word “Incarnation” is what is used to discribe the addition of humannature to the nature of God the Son. It is when God became a man (John 1:1, 14;

Rom.8:3; Phil. 2:5-8; 1 Tim.3:16). It was the voluntary act of Jesus to humble

Himself so that He might die for our sins (1 Peter 3:18). Thus, Jesus has two

natures: Divine and human. This is known as the Hypostatic Union.

The doctrine is of vital importance to the Christian. By it we understand the

true nature of God, the atonement, forgiveness, grace, etc. It is only God who

could pay for sins. Therefore, God became man (John 1:1, 14) to die for our sins

(1 Peter 2:24) which is the atonement. Through Jesus we have forgiveness of

sins. Since we are saved by grace through faith (Eph. 2:8-9) it is essential that

our object of faith be accurate. The doctrine of the incarnation ensures accuracy,

the knowledge that God died on the cross to atone for sin and that the God-man

(Jesus) is now in heaven as a mediator (1 Tim. 2:5) between us and God.

Jesus came to reveal the Father (Matt. 11:27; Luke 10:22), to do His Father’s

will (Heb. 10:5-9), to fulfill prophecy (Luke 4:17-21), to reconcile the world to

the Father (2 Cor. 5:18-21), and to become our High Priest (Heb. 7:24-28). All

of this is accomplished through the incarnation.

2.1.2b What kind of life did Christ live on the Earth?

We believe the Eternal SON of GOD became incarnate in the LORD JESUS

CHRIST. (John 1:1, 14). Christ is God manifest in the flesh; in His divine

nature truly God, in His human nature truly man. The only mediator between

God and men, once crucified, He is now risen and glorified, and is our ever

present Saviour and Lord. In this way we believe He lived in this human

world as man with the powers of God. (Matt. 5:17, Rom. 10:4; 1 Peter 2:21-

22) The life of the “God-Man” is one of exceptional record. His duel nature

is a rich truth that allowed Him to live as man to save mankind. This is called

the Hypostatic Union - The union of these two natures is the substantial

union of the divine and human natures in the one person of Jesus Christ. This

was formally accepted, by the early church, at the Council of Chalcedon in



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A.D. 451. (This concept was determined in eternity past (Acts 2:22-23),

realized in the events of historical record (“...were eyewitnesses of his

majesty.” 2 Peter 1:16) and are effective through present proofs (“...who hath

blessed us with all spiritual blessings in heavenly places in Christ” Eph. 1:3;

2:6; 3:10). The matter of our salvation is Christ, in whom alone we are

endued with spiritual blessing; even unto salvation.). This council taught that

Jesus is both human and divine. “The Word became flesh” means that he

became human. By doing so, Christ became:

(1) the perfect teacher - in Jesus’ life we see how God thinks and,therefore, how we should think (Phil. 2:5-11)

(2) the perfect example - as a model of what we are to become, he shows

us how to live and gives us the power to live that way (1 Peter 2:21)

(3) the perfect sacrifice - Jesus came as a sacrifice for all sins, and his

death satisfied God’s requirements for the removal of sin (Col. 1:15-

23).

2.1.2c - Did our Lord Jesus Christ ever sin?

We believe that Christ possessed a feature of “Impeccability” - Christ’s

Sinlessness. (Luke 23:47; Heb. 7:26; 4:15; 1 Peter 2:22; 1 John 3:5). Christ

alone was without sin (2 Cor. 5:21). It is a clear gone truth that no other manis without sin. (“For there is not a just man upon earth, that doeth good, and

sinneth not.” Eccl. 7:20). The argument of the Impeccability of Christ is a

mighty debate. There are two terms used in this debate:

Peccability: The view that Christ could have sinned is termed peccability

from a Latin word, pecare, “to sin;” Peccability means, “able to sin.” The

view that Christ could not have sinned is designated impeccability, “not

able to sin.” Among evangelicals the issue is not whether or not Christ

sinned; all evangelicals affirm His sinlessness. The question is, could

Christ have sinned?

Impeccability: Christ was genuinely tempted and in all points as we are (as

in the temptation with Satan), but without any possibility of actually

sinning (James 1:13). He was not able to sin, but this does not mean

merely that Christ was able not to sin which implies that He might have

been able to sin. (“Known unto God are all his works from the beginning

of the world.” Acts 15:18).

Those who hold to the peccability of Christ do so on the basis of Heb.

4:15. They object claiming that if Christ was unable to sin, He could not

have been tempted genuinely and therefore could not be a sympathetic

High Priest (Heb. 4:15). The weakness of this view is that it does not

sufficiently consider the total person of Christ as the God-Man Savior,

true humanity and undiminished deity in one person.

The answer to this question revolves around the fact of the two

natures of Christ. This is called the Hypostatic Union. This is the union

of the two natures (Divine and human) in the person of Jesus. Jesus is

God in flesh (John 1:1,14; Col. 2:9; John 8:58; 10:30-34; Heb. 1:8). He

is fully God and fully man (Col. 2:9); thus, He has two natures: God and

man. He is not half God and half man. He is 100% God and 100% man.

He never lost his divinity.1) He continued to exist as God when He

became a man and added human nature to Himself (Phil. 2:5-11).



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Therefore, there is a “union in one person of a full human nature and a

full divine nature.” 2) Right now in heaven there is a man, Jesus, who is

our Mediator between us and God the Father (1 Tim. 2:5). If he had been

just a sinless man, then his destiny would have been that of Adam and all

the rest of humanity, but due to the fact He was also God who cannot sin

as absolute holiness and infinite righteousness, the possibility is simply

not there. The Fact of Christ’s Sinlessness:

(1) Hebrews 4:15 reads, “For we have not an high priest which

cannot be touched with the feeling of our infirmities; but was inall points tempted like as we are, yet without sin.”

(2) In addition Peter spoke of Him as a lamb unblemished and

spotless (“But with the precious blood of Christ, as of a lamb

without blemish and without spot” 1 Peter 1:19).

(3) Paul wrote in 2 Cor. 5:21 that “For he hath made him to be sin

for us, who knew no sin; that we might be made the

righteousness of God in him.” Though Jesus was tempted to sin

many times, However committed no sin. His enemies tried to trap

Him and cause Him to sin, but they were not successful. Jesus

was the only perfect man who ever lived. As a sinless substitute

he suffered for our sins, that our sins might thus be atoned for, the

law satisfied, and we be forgiven and accounted righteous. Since

we die with Christ, in him we pay the penalty, and are justified.

(“For in him we live, and move, and have our being...” Acts

17:28)

(4) And in Hebrews 7:22-28 emphasis is made on the perfection of

Christ’s ministry and sacrifice based on His eternal person and

holy sacrifice as our sinless substitute. Here the statement is

made: “For such an high priest became us, who is holy,

harmless, undefiled, separate from sinners, and made higher

than the heavens; 27 Who needeth not daily, as those high priests,

to offer up sacrifice, first for his own sins, and then for the

people’s: for this he did once, when he offered up himself. 28 For

the law maketh men high priests which have infirmity; but the

word of the oath, which was since the law, maketh the Son, who

is consecrated for evermore.” (vss. 26-28)

Christ was clearly sinless, was without a sinful nature, and

was genuinely tempted, but the issue is: could He have sinned?

Some argue that if it was impossible for Christ to have sinned,

then how could he have genuinely been tempted so that He could

truly sympathize with our temptations?

The reality of testing does not lie in the moral nature of the

one tested, and the possibility of sympathizing does not depend

on a one-to-one correspondence in the problems faced.

Interestingly, the word temptation is also used of both God the

Father and the Holy Spirit (Acts 15:10; 1 Cor. 10:9; Heb. 3:9 and

Acts 5:9), but no one would ever say the Father and Holy Spirit

could have sinned.

As man, Christ was peccable, therefore tempted; but as God,

He was impeccable, the sinless Saviour. Though Christ had two



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natures, he was one person and could not divorce Himself of His

deity. Wherever He went and whatever He did, both natures were

present. Therefore, since from the divine side Christ was

immutable or unchangeable (Heb. 13:8), omnipotent (Matt.

28:18), and omniscient (John 2:25), it was impossible for Him to

sin as God (Jam. 1:13) though He could be genuinely tempted as

man.

Results:

(1) Testing demonstrated the sinlessness of Christ. The purposeof the temptation was not to see if Christ could sin, but to

show that He could not and did not sin. His temptation

showed what a unique Savior He was and that He was

qualified to pay the penalty for all the world.

(2) Testing made Him sensitive to the pressure of testings or

temptation and thus a sympathizing High Priest.

(3) Testing demonstrated that He is perfect example for us of

victory over the most difficult kinds of tests. The Scripture

states: “For it became him, for whom are all things, and by

whom are all things, in bringing many sons unto glory, to

make the captain of their salvation perfect through

sufferings.” Heb. 2:10). It was not that Christ had been

morally or spiritually imperfect, but his incarnation was

completed (perfected) when he experienced human suffering.

He identified with us on the deepest level of anguish, and so

became qualified to pay the price for our sinful imperfection

so that He could become a sympathetic High Priest.

Christ was genuinely tempted and in all points as we are

(as in the temptation with Satan), but without any possibility

of actually sinning (“Let no man say when he is tempted, I am

tempted of God: for God cannot be tempted with evil,

neither tempteth he any man:” James 1:13). He was not able

to sin, but this does not mean merely that Christ was able not

to sin which implies that He might have been able to sin.

There is no thought of imperfection in the use of the word

“perfect” in Hebrews in connection with the person and work

of Christ. Rather, the point is through Christ’s person as the

God-man Savior and through His temptations (which proved

Him sinless), and through His sufferings and the offering of

Himself as the perfect God-man Savior (true humanity and

undiminished deity) He became the perfect solution and

sacrifice for sin. 1 John 3:5 reads, “...and in Him there is no

sin.”

2.1.2d - How could the Son of God suffer?

We believe that the suffering of Christ was for the redemption of the fallen

race of mankind. (John 1:14; Rom. 8:3; Gal. 4:4; Phil. 2:7-8; Heb. 2:14, 17;

4:15) He could suffer because of His “duel-nature.” The God-nature endured

- the Man-nature suffered. Jesus suffered on the cross and died in our place.

Thus, His death was “vicarious” in that it was in the place of others. It



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pictures one throwing his body over another to take the punishment in

himself. Jesus did this for lost humanity. On the cross He endured in Himself

the whole of God’s wrath against sin. His death was voluntary, no man took

His life from Him, He gave it freely.

(1) John the Baptist testified of this Lamb who would take away the sins of

the world (John 1:29).

(2) Paul says Christ died for the ungodly (Rom. 5:6).

(3) Where the Law failed to free us from sin and death, Jesus succeeded

(Rom. 8:3).(4) Jesus gave Himself a ransom for us (1 Tim. 2:5-6).

(5) Jesus gave Himself for us that we might be His people (Titus 3:14).

(6) Jesus made the one and eternal sacrifice that is good for all eternity

(Heb. 7:27).

2.1.2e- For whom did Christ Obey and Suffer?

We believe that Christ did this for the ones given Him by the Father in Eternity

past. (Isa. 53:8; Matt. 1:21; John 10:11,15-16, 26-29; 17:6, 9 12; Heb. 2:13)

He obeyed the Father and suffered the cross (Heb. 12:2) on behalf of sinners.

The “obedience” of Christ is directly mentioned but 3 times in the New

Testament, although many other passages describe or allude to it. These threeare: A) “For as by one man's disobedience many were made sinners, so by

the obedience of one shall many be made righteous.” (Rom. 5:19); B) “And

being found in fashion as a man, he humbled himself, and became obedient

unto death, even the death of the cross.” (Phil. 2:8); and C) “Though he were

a Son, yet learned he obedience by the things which he suffered;” (Heb. 5:8).

In 2 Cor. 10:5, the phrase signifies an attitude toward Christ: “and bringing

into captivity every thought to the obedience of Christ;” These passages are:

1. As an Element of Conduct and Character: His subjection to His parents

(Luke 2:51) was a necessary manifestation of His loving and sinless

character, and of His disposition and power to do the right in any

situation. His obedience to the moral law in every particular is asserted

by the New Testament writers: “without sin” (Heb. 4:15); “who knew no

sin” (2 Cor. 5:21); “holy, harmless, undefiled, separate from sinners,”

(Heb. 7:26), etc.; and is affirmed by Himself: “Which of you convinceth

me of sin?” (John 8:46); and implicitly conceded by His enemies, since

no shadow of accusation against His character appears. Of His ready,

loving, joyful, exact and eager obedience to the Father, we will mention

later, but it was His central and most outstanding characteristic, filial at

its highest reach (expressing His sonship) and limitless, “unto death.” His

usually submissive and law-abiding attitude toward the authorities and

the great movements and religious requirements of His day was a part of

His loyalty to God, and of the strategy of His campaign, the action of the

one who would set an example and wield an influence, as at His baptism:

“...for thus it becometh us to fulfil all righteousness...” (Matt. 3:15); the

synagogue worship (Luke 4:16, “...as his custom was...”); the incident of

the tribute money: “...Then are the children free. Notwithstanding, lest

we should offend them,...” etc. (Matt. 17:24-27). Early, however, the

necessities of His mission as Son of God and institutor of the new

dispensation obliged Him frequently to display a judicial antagonism to



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current prescription and an authoritative superiority to the rulers; and

even to important details of the Law, that would, in most eyes, mark Him

as insurgent, and did culminate in the cross, but was the sublimest

obedience to the Father, whose authority alone He, as full-grown man,

and Son of man, could recognize.

2. Its Christological Bearing: Two Scriptural statements raise an important

question as to the inner experience of Jesus. Heb. 5:8 states that “Though

he were a Son, yet learned he obedience by the things which he

suffered”; Phil. 2:6, 8: Existing in the form of God he "...humbledhimself, and became obedient unto death, even the death of the cross.” As

Son of God, His will was never out of accord with the Father’s will. How

then was it necessary to, or could He, learn obedience, or become

obedient? The same question in another form arises from another part of

the passage in Heb. 5:9: “And being made perfect, he became the author

of eternal salvation unto all them that obey him;”; also Heb. 2:10: “For

it became him,...to make the captain of their salvation perfect through

sufferings.” How and why should the perfect be made perfect?

Gethsemane, with which, indeed, Heb. 5:8 is directly related, presents the

same problem. It finds its solution in the conditions of the Redeemer’s

work and life on earth in the light of His true humanity. Both in Hiseternal essence and in His human existence, obedience to His Father was

His dominant principle, so declared through the prophet-psalmist before

His birth: Heb. 10:7 (Psa. 40:7), “...Lo, I come (in the volume of the book

it is written of me,) to do thy will, O God.” It was His law of life: "I do

nothing of myself; but as my Father hath taught me, I speak these

things...for I do always those things that please him." (John 8:28-29); “I

can of mine own self do nothing: as I hear, I judge: and my judgment is

just; because I seek not mine own will, but the will of the Father which

hath sent me.” (John 5:30). It was the indispensable process of His

activity as the “image of the invisible God,” the expression of the Deity

in terms of the eternal and the human. He could be a perfect revelation

only by the perfect correspondence in every detail, of will, word and

work with the Father’s will (John 5:19). Obedience was also His life

nourishment and satisfaction (John 4:34). It was the guiding principle

which directed the details of His work: “No man taketh it from me, but

I lay it down of myself. I have power to lay it down, and I have power to

take it again. This commandment have I received of my Father.” (John

10:18); “The Father that sent me, he hath given me a commandment,

what I should say, and what I should speak” (John 12:49; compare John

14:31, etc.). But in the Incarnation this essential and filial obedience must

find expression in human forms according to human demands. As true

man, obedient disposition on His part must meet the test of voluntary

choice under all conditions, culminating in that which was supremely

hard, and at the limit which should reveal its perfection of extent and

strength. It must become hardened and confirmed, through a definite

obedient act, into obedient human character. The patriot must become the

veteran. The Son, obedient on the throne, must exercise the practical

virtue of obedience on earth. Gethsemane was the culmination of this

process, when in full view of the awful, shameful, horrifying meaning of



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Calvary, the obedient disposition was crowned, and the obedient Divine-

human life reached its highest manifestation: “Nevertheless, not my will,

but thine, be done.” The process was necessary for His complete

humanity, in which He was “made perfect,” complete, by suffering. It

was also necessary for His perfection as example and sympathetic High

Priest. He must fight the human battles under the human conditions.

Having translated obedient aspiration and disposition into obedient action

in the face of, and in suffering unto, death, even the death of the cross, He

is able to lead the procession of obedient sons of God through every possible trial and surrender. Without this testing of His obedience He

could have had the sympathy of clear and accurate knowledge, for He

“knew what was in man.” However, He would have lacked the sympathy

of a kindred experience. Lacking this, He would have been for us, and

perhaps also in Himself, but an imperfect “captain of our salvation,”

certainly no “file leader” going before us in the very paths we have to

tread, and tempted in all points like as we are, yet without sin. It may be

worth noting that He “learned obedience” and was “made perfect” by

suffering.

3. In Its Soteriological Bearings: In Rom. 5:19, in the series of contrasts

between sin and salvation (“Not as the trespass, so also is the free gift”),we are told: “For as through the one man’s disobedience the many were

made sinners, even so through the obedience of the one shall the many

be made righteous.” Interpreters and theologians, especially the latter,

differ as to whether “obedience” here refers to the specific and supreme

act of obedience on the cross, or to the sum total of Christ’s incarnate

obedience through His whole life; and they have made the distinction

between His “passive obedience,” yielded on the cross, and His “active

obedience” in carrying out without a flaw the Father’s will at all times.

This distinction is hardly tenable, as the whole Scriptural representation,

especially His own, is that He was never more intensely active than in

His death: “I have a baptism to be baptized with; and how am I straitened

till it be accomplished” (Luke 12:50); “I lay down my life, that I may

take it again. No one taketh it away from me, but I lay it down of myself.

I have power to lay it down, and I have power to take it again” (John

10:17-18). “Who through the eternal Spirit offered himself without

blemish unto God” (Heb. 9:14), indicates the active obedience of one

who was both priest and sacrifice. As to the question whether it was the

total obedience of Christ, or His death on the cross, that constituted the

atonement, and the kindred question whether it was not the spirit of

obedience in the act of death, rather than the act itself, that furnished the

value of His redemptive work, it might conceivably, though improbably,

be said that “the one act of righteousness” through which “the free gift

came” was His whole life considered as one act. But these ideas are out

of line with the unmistakable trend of Scripture, which everywhere lays

principal stress on the death of Christ itself; it is the center and soul of the

two ordinances, baptism and the Lord’s Supper; it holds first place in the

Gospels, not as obedience, but as redemptive suffering and death; it is

unmistakably put forth in this light by Christ Himself in His few

references to His death: “ransom,” “my blood,” etc. Paul’s teaching



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everywhere emphasizes the death, and in but two places the obedience;

Peter indeed speaks of Christ as an ensample, but leaves as his

characteristic thought that Christ “suffered for sins once .... put to death

in the flesh” (1 Peter 3:18). In Hebrews the center and significance of

Christ’s whole work is that He “put away sin by the sacrifice of himself”

(1 Peter 9:26); while John in many places emphasizes the death as

atonement: “Unto him that .... loosed us from our sins by his blood”

(Rev. 1:5), and elsewhere. The Scripture teaching is that “God set (him)

forth to be a propitiation, through faith, in his blood” (Rom. 3:25). Hislifelong obedience enters in chiefly as making and marking Him the

“Lamb without blemish and without spot,” who alone could be the

atoning sacrifice. If it enters further, it is as the preparation and

anticipation of that death, His life so dominated and suffused with the

consciousness of the coming sacrifice that it becomes really a part of the

death. His obedience at the time of His death could not have been

atonement, for it had always existed and had not atoned; but it was the

obedience that turned the possibility of atonement into the fact of

atonement. He obediently offered up, not His obedience, but Himself. He

is set forth as propitiation, not in His obedience, but in His blood, His

death, borne as the penalty of sin, in His own body on the tree. Thedistinction is not one of mere academic theological interest. It involves

the whole question of the substitutionary and propitiatory in Christ’s

redemptive work, which is central, vital and formative, shaping the entire

conception of Christianity. The blessed and helpful part which our Lord’s

complete and loving obedience plays in the working out of Christian

character, by His example and inspiration, must not be underestimated,

nor its meaning as indicating the quality of the life which is imparted to

the soul which accepts for itself His mediatorial death. These bring the

consummation and crown of salvation; they are not its channel, or

instrument, or price.

He subjected himself to the law of God, and wholly obeyed it, Heb. 10:7, 9.

It was a characteristic of the Redeemer that he yielded perfect obedience to the

will of God. Should it be said that, if he was God himself, he must have been

himself the lawgiver, we may reply, that this rendered his obedience the more

wonderful and the more meritorious. If a monarch should, for an important

purpose, place himself in a position to obey his own laws, nothing could show

in a more striking manner their importance in his view. The highest honour that

has been shown to the law of God on earth was, that it was perfectly observed by

him who made the law - the great Mediator.

2.1.2f- What kind of death did Christ die?

We believe that Christ died for sinners. (Psa. 22, Isa. 53). All four Gospel

Records the Death of Jesus, Matt. 27:34-53; Mark 15:23-38; Luke 23:27-49;

John 19:16-30) The death of the cross is a unique death. (Heb. 10:4-10). The

death of Christ is the single securing cause of all the blessings believers

enjoy on earth. But specially it is the procuring cause of the actual salvation

of all his people, together with all the means that connected unto His death.

It does not make their salvation merely possible, but certain (Matt. 18:11;

Rom. 5:10; 8:32-35; 2 Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7; 2:16).



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I- Validated Death (Deut. 21:23; Psa. 22:16) - Spoken of in the forecast of

the prophets and the words of the patriarchs, Christ’s death was validated

by the events that bought our redemption. It was not a death such as a

servant might die by crossing a stream, or by falling among robbers, or

by being worn out by toil; it was not such as the soldier meets when he

is suddenly cut down covered with glory as he falls; it was the long,

lingering, painful, humiliating death of the cross.

II- Voluntary Death (John 10:18; 12:28-32; 14:31; Titus 2:14) - His death

was in accordance with the will of the Father. Many might be willing toobey if the death that was suffered was regarded as glorious; but when it

is ignominious, and of the most degrading character, and the most

torturing that human ingenuity can invent, then the whole character of the

obedience is changed. Yet this was the obedience the Lord Jesus

exhibited; and it was in this way that his remarkable readiness to suffer

was shown.

III- Vicarious Death (Gal. 3:13, 1 Peter 2:24; 3:18) - The death of Christ

was not for his own sins (which were none) but for ours, and according

to his Father’s decree (God’s everlasting foreknowledge and determinate

counsel. Acts 2:23). There is a sure reference, here, undoubtedly, to Isa.

53:4 and 12. As this cannot mean that Christ so took upon himself thesins of men as to become himself a sinner, it must mean that he put

himself in the place of sinners, and bore that which those sins deserved;

that is, that he endured in his own person that which, if it had been

inflicted on the sinner himself, would have been a proper expression of

the Divine judgement against sin. (2 Cor. 5:21). He was treated as if he

had been a sinner, in order that we might be treated as if we had not

sinned; that is, as if we were righteous. There is no other way in which

we can conceive that one bears the sins of another. These sins cannot be

literally transferred to another; and all that can be meant is, that he should

take the consequences on himself, and suffer as if he had committed the

transgressions himself. (“I owed a debt I could not pay, He payed a debt

He did not owe...”)

IV- Valued Death (Heb. 12:2; 1 Peter 1:18-20) - The redemption of a soul,

which is of more value than a world, requires a greater price than gold

and silver; and those who have the largest share of gold and silver, can

neither redeem their own souls with it, nor the souls of others. The soul

is immortal and incorruptible, but these are corruptible things, which may

be cankered, or wear away, and perish with use. Therefore, seeing

redemption is not obtained by anything corruptible, nothing corrupt in

principle, or practice should be indulged.

The allusion is to the redemption of the people of Israel, and of the

firstborn, by shekels (Ex. 30:12). Gold and silver do not mean pieces of

gold and silver, but gold and silver coined; for only by such could

redemption of anything be obtained but these are insufficient for the

redemption of the soul; which is a deliverance from the slavery of sin, the

bondage, curse, and condemnation of the law, the captivity of Satan, and

from a state of poverty, having been deep in debt, and sold under sin.

There are many passages in the New Testament which represent

Christ’s sufferings under the idea of a ransom or price, and the result



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secured is a purchase or redemption (Acts 20:28; 1 Cor. 6:19-20; Gal.

3:13; 4:4-5; Eph. 1:7; Col. 1:14; 1 Tim. 2:5-6; Titus 2:14; Heb. 9:12; 1

Peter 1:18-19; Rev. 5:9). The idea running through all these texts is that

of payment made for our redemption. The debt against us is not viewed

as simply cancelled, but is fully paid. Christ’s blood or life, which he

surrendered for them, is the “ransom” by which the deliverance of his

people is secured.

The value of the death is seen as the plain doctrine of Scripture:

“Christ saves us neither by the mere exercise of power, nor by hisdoctrine, nor by his example, nor by the moral influence which he

exerted, nor by any subjective influence on his people, whether natural

or mystical, but as a satisfaction to divine justice, as an expiation for sin,

and as a ransom from the curse and authority of the law, thus reconciling

us to God by making it consistent with his perfection to exercise mercy

toward sinners” (quotation taken from C. Hodge’s Systematic Theology).

2.1.2g- There are several ideas put forward to explain away the ressurection of Christ.

What about the body that they saw go out of sight into the clouds and unto the

right hand of the Father?

We believe that the glorified body of the Lord Jesus Christ is the same flesh and bones now in heaven as that which hung upon the cross. (1 Cor. 15:16; 1 Cor.

15:20; Luke 24:39; Acts 1:9; Acts 1:11). Christ’s Resurrection was the act by

which Jesus Christ, of His own will, came back to life bodily after His death and

burial. (Psa. 16:8-11; Acts 2:24-31).

Resurrection means to be raised from the dead (John 5:28,29). The word is

used in different contexts in the Bible. Lazarus was raised from the dead (John

11:43). This is a resurrection, but it is not part of the resurrection that occurs

when we receive our new bodies when Christ returns (1 Thess. 4:13-18), on the

last day (John 6:39-44) when the last trumpet is blown (1 Cor. 15:51-55).

Lazarus died again. The resurrection of Jesus is promissory in that as we know

He was raised, so we will be raised also. In that context, Jesus is the only onewho has received a resurrected body. That is why He is called the first-fruit from

the dead (1 Cor. 15:20-23). We will receive our bodies either at the rapture or

when Jesus returns to earth.

The resurrected body is not subject to death or sin. We know very little about

it except what was manifested by Jesus after His resurrection; namely, that He

was able to move about as He desired - in and out of rooms without the use of

doors. Other than that, the rest is conjecture. (See 1 Cor. 15).

2.1.3 - Is the Holy Spirit also God and what does He do?

We believe that the Holy Spirit has a specific ministry during the Church age. Being

equal to God the Father and God the Son, God the Holy Spirit’s main emphasis is

that of bringing glory to Jesus Christ and not to Himself as many emphasize and

practice. We believe that He is also involved in convicting the world of sin,

righteousness, and judgment through which He brings people into a relationship with

Jesus Christ. To do this the Holy Spirit regenerates, indwells, seals and baptizes them

at conversion. The Holy Spirit then teaches, fills, intercedes for, guides, convicts and

comforts believers during their life on earth. (John 3:3-16; 14:16-17, 26; 15:26; 16:8-

11,14; Acts 9:31; 13:4; Rom. 6:1-10; 8:14, 26; 1 Cor. 2:12; 3:16; 6:19; 12:13; 2 Cor.



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1:22; Gal. 5:16-25; Eph. 1:13-14, 22-23; 4:3; 5:18-21, 23; Titus 3:5; 1 John 2:27).

The Holy Spirit is said to be the third Person of the Godhead. His personality is

proved (1) from the fact that the attributes of personality, as intelligence and volition,

are ascribed to him (John 14:17, 26; 15:26; 1 Cor. 2:10, 11; 12:11). He reproves,

helps, glorifies, intercedes (John 16:7-13; Rom. 8:26). (2) He executes the offices

peculiar only to a person. The very nature of these offices involves personal

distinction (Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Cor. 2:13; Heb. 2:4; 3:7;

2 Peter 1:21).

His divinity is established (1) from the fact that the names of God are ascribedto him (Ex. 17:7; Psa. 95:7; comp. Heb. 3:7-11); and (2) that divine attributes are

also ascribed to him, omnipresence (Psa. 139:7; Eph. 2:17, 18; 1 Cor. 12:13);

omniscience (1 Cor. 2:10, 11); omnipotence (Luke 1:35; Rom. 8:11); eternity (Heb.

9:4). (3) Creation is ascribed to him (Gen. 1:2; Job 26:13; Psa. 104:30), and the

working of miracles (Matt. 12:28; 1 Cor. 12:9-11). (4) Worship is required and

ascribed to him (Isa. 6:3; Acts 28:25; Rom. 9:1; Rev. 1:4; Matt. 28:19).

2.2- How does mankind fit into the eternal purpose of God?

We believe in the everlasting and unchangeable love of God (Jer. 31:3); and that before the

foundation of the world the Father did elect a certain number of the human race unto

everlasting salvation, whom He did predestinate unto the adoption of children by JesusChrist to Himself, according to the good pleasure of His will (Gal. 4:5; Eph. 1:3-14; 1 Thes.

5:9; 2 Thes. 2:13; 2 Tim. 1:9; 1 John 3:1; 1 Peter 1:2; 1 Peter 2:9); and we believe that in

fulfilling this gracious design, He did make a covenant of grace and peace with the Son and

with the Holy Ghost on behalf of those persons thus chosen (2 Sam. 23:5; John 1:17), and

that in this covenant the Son was appointed a Saviour, and all spiritual blessings provided

for the elect, and also that their persons, with all the grace and glory designed for them, were

put into the hands of the Son as their Covenant Head, and made His care and charge. (Psa.

111:8-9; Isa. 42:6; Isa. 54:10; Isa. 55:4; Jer. 31:3; John 6:37; John 17:2; Acts 4:12; Rom.

8:29-30; Eph. 1:3; Eph. 2:13; Heb. 2:13; Heb. 6:17-18; Heb. 8:8-9).

The Purpose of God has been established in eternity past. (Rom. 9:11; Eph. 1:11): The

word “purpose” seems to be an equivalent of the word “decree” as used in regard to man’s

relation to eternity. More correctly stated, purpose softens the word “decree” and refers back

to the cause of the decree as lodged in an intelligent design and forward to an aim consistent

with the character of God.

The Decrees of God are often left out of our preaching and our doctrinal statements. The

Purpose or decree of God is his eternal, unchangeable, holy, wise, and sovereign purpose,

comprehending at once all things that ever were or will be in their causes, conditions,

successions, and relations, and determining their certain fruition. The several contents of this

one eternal purpose are, because of the limitation of our faculties, necessarily conceived of

by us in partial aspects, and in logical relations, and are therefore styled “Decrees.” The

decree being the act of an infinite, absolute, eternal, unchangeable, and sovereign Person,

comprehending a plan including all his works of all kinds, great and small, from the

beginning of creation to an unending eternity; ends as well as means, causes as well as

effects, conditions and instrumentalities as well as the events which depend upon them, must

be incomprehensible by the finite intellect of man. The decrees are eternal (Acts 15:18; Eph.

1:4; 2 Thes. 2:13), unchangeable (Psa. 33:11; Isa. 46:9), and comprehend all things that

come to pass (Eph. 1:11; Matt. 10:29-30; Eph. 2:10; Acts 2:23; 4:27-28; Psa. 17:13-14).

The Purpose of God (decrees) is (1) efficacious, as they respect those events he has

determined to bring about by his own immediate agency; or (2) permissive, as they respect



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those events he has determined that free agents shall be permitted by him to effect.

This doctrine ought to produce in our minds humility, in view of the infinite greatness

and sovereignty of God, and of the dependence of man; confidence and implicit reliance

upon wisdom, righteousness, goodness, and immutability of God’s purpose.

God’s “decree” is a theological term for the comprehensive plan for the world and its

history which God sovereignly established in eternity. Paul refers to “the plan of him who

works out everything in conformity with his will” (Eph. 1:11). The Westminster Shorter

Catechism provides this classic definition: “The decrees of God are his eternal purpose,

according to the counsel of his will, whereby, for his own glory, he hath foreordainedwhatsoever comes to pass” (Q.7).

There are analogies between God’s decree and the decrees of human rulers, but

important differences exist. Theologians distinguish God’s will of decree from the will of

precept; a closer parallel exists between God’s will of precept and human decrees. The will

of precept refers to the commands and laws that God sets for his creatures, commands which

call for obedience but which are often transgressed. The will of decree, on the other hand,

refers to the eternal, all-comprehensive, unchangeable, and efficacious plan of God which

is carried out in history.

Some scriptural examples of human decrees are Darius’s order to worship the image

(Dan. 6:7-12), Cyprus’s command to rebuild the temple (Ezra 5:13), and Caesar’s decree for

a census (Luke 2:1; cf. Acts 17:7). “Decree” (dogma in the Greek NT) is also used for thedecisions of the Jerusalem Council (Acts 16:4) as well as for various Jewish legal

regulations, ordinances, or rules (Eph. 2:15; Col. 2:14-15). Similar terms are used for God’s

decree against Nebuchadnezzar (Dan. 4:24), for his decree concerning rain and the sea (Job

28:26; Prov. 8:29), and for his laws governing human life (e.g., Ps. 119:5, 8, 12). There are

also instances where God’s decree refers to his regulations issued in history (Exod. 15:25;

Rom. 1:32). Sometimes it is difficult to distinguish a decree that is the historical revelation

of part of God’s eternal plan from a regulation or order of God’s in history that does not

specifically refer to the eternal decree (see Ps. 2:7).

The theological discussion of God’s decree is generally restricted to the eternal plan

established before the creation of the world. In contrast to every human ruler, God has

always existed. He existed before he created the world, and his decree or eternal plan was

established before the creation; the elect were chosen “before the creation of the world”

(Eph. 1:4; cf. Heb. 4:3; I Peter 1:20; II Tim. 1:9; I Cor. 2:7; Eph. 3:11).

The relation of eternity and time, of divine sovereignty and human responsibility, makes

human understanding of God’s eternal decree very difficult. Several important distinctions

are helpful. The decree is not eternal in exactly the same sense that God is eternal in exactly

the same sense that God is eternal. The decree results from the free, sovereign will of God;

it must be distinguished therefore from the necessary acts of God within the divine Trinity.

The decree of God must also be distinguished from its execution in history. The decree to

create is not the actual creation of the world “in the beginning” (Gen. 1:1). The decree to

send Jesus Christ is not carried out until Jesus was born of Mary in the days of Caesar

Augustus (Luke 2:1-7). Another important distinction arises when human agents are used

in carrying out God’s decree. Some decreed events occur by God’s direct agency, as

creation, regeneration, and the first and second comings of Jesus Christ. Other decreed

events are carried out in history through human agency; sometimes this occurs through

obedient human agents who live according to God’s law, the will of precept, but sometimes

the decree is fulfilled through sinful, disobedient human action, as in the crucifixion of Jesus

Christ. The complex issues involved in the relation of divine sovereignty and human

responsibility or irresponsibility in carrying out the eternal decree become clearer when one



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examines scriptural references to the crucifixion of Jesus Christ.

The eternal, divine decree clearly lies behind the cross of Christ. Before his death Jesus

indicated that “the Son of man will go as it has been decreed” (Luke 22:22), and Peter told

his Pentecost audience that Jesus of Nazareth “was handed over to you by God’s set purpose

[boule] and foreknowledge [prognosei]” (Acts 2:23). A little later a group of believers

confess in their prayer that the crucifiers “did what your power and will decided beforehand

should happen” (Acts 4:27-28; “the determinate counsel and foreknowledge of God,” Acts

2:23). Yet the crucifixion was the most heinous crime of human history; the crucifiers

transgressed God’s commandments, his will of precept. Each of the three passages justmentioned also refers to the sin of those taking part in the crucifixion: Judas, Herod, Pilate,

the Gentiles, and Israel. The crucifixion was part of God’s eternal decree, and sinful human

action was involved; but the guilt of such action is not minimized even when it functions as

means to effectuate God’s decree. Reflection on this crucial event of redemptive history is

helpful since so many of the complex issues involved in understanding the relations of God’s

decree and human history are involved.

Scriptural references to God’s decree are generally set forth in concrete relation to

historical situations for the purpose of promoting comfort, security, assurance, and trust. In

the words of the psalmist, “The Lord foils the plans of the nations” and “thwarts the purposes

of the peoples”; but “the plans of the Lord stand firm forever, the purposes of his heart

through all generations” (Ps. 33:10-11). Again, “Many are the plans in a man’s heart, but itis the Lord’s purpose that prevails” (Prov. 19:21).

The eternal decree of God also provides the explanation of predictive prophecy. The

decree of God is largely secret and unrevealed; the crucifiers had no awareness of God’s

decree. Prophecy, however, reveals key features of God’s eternal plan. The first such

prophecy was the promise of a deliverer from the seed of the woman (Gen. 3:15), which runs

like a golden thread through the entire Scripture. Isaiah frequently refers to God’s decree and

contrasts Yahweh with the idols; he makes “known the end from the beginning, from ancient

times, what is still to come,” and his “purpose will stand” (Isa. 14: 24-27). Part of God’s

decree, not yet carried out in history but revealed by prophecy, provides the basis for the

Christian’s hope for the second coming of Jesus Christ in glory, for the consummation of

God’s kingdom, and for life everlasting in the new heaven and the new earth.

The doctrine of God’s eternal decree receives consideration primarily in Augustinian,

Reformed theology along with the doctrines of God’s sovereignty and predestination.

Pelagian and liberal theology deny this doctrine as inconsistent with human freedom and

meaningful history. Semi-Pelagian and Arminian theologies restrict God’s decree to

foreknowledge of future events and compromise it by way of human initiative and

cooperation.

The traditional objections to the doctrine of an eternal decree are that it is inconsistent

with human responsibility, makes history meaningless, and makes God the author of sin. The

distinctions referred to above and the illustration of Christ’s crucifixion provide an answer

to such objections. Failure to distinguish the will of decree and the complex ways of its

execution, may lead to fatalistic or deterministic concepts of God’s decree. Then humans are

considered robots and history is viewed as a programmed computer or a prerecorded sight-

sound project. The meaningfulness of history is promoted, at least in part, by the secret,

unrevealed nature of God’s decree and his demand that our lives be governed by his revealed

commands. Even though Adam’s fall and Christ’s crucifixion were included in God’s

decree; this did not force the outcome. Humans acted freely but irresponsibly; they did

precisely what God commanded them not to do.



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2.3 What is a covenant?

A Covenant is an agreement between two parties. The agreement, according to Ancient Near East

custom, consists of five parts: 1) Identification of parties, 2) Historical protocol called for the

deed’s establishing the worthiness of the dominant party is to be required, 3) Conditions of the

agreement were established, 4) Rewards and punishments in regard to keeping the conditions,

and 5) Disposition of the documents where each party receives a copy of the agreement (e.g. the

two tablets of stone of the 10 Commandments). (1 Sam. 18:3; Matt: 26:14-15).

Ultimately, the covenants made by God with man were to result in our benefit. All other

covenants were covenants of works except the covenant of Grace. We receive eternal blessingsfrom the covenant of grace. (For further study, see Gen. 2:16, 17; 9:1-17; 15:18; 26:3-5; Gal.

3:16-18; Luke 1:68-79; Heb. 13:20).

The Bible speaks of five specific covenants. These are entered into by the adherents and the

maker of the covenants. These covenants are now either fulfilled or in some state of completion:

(1) Noah’s covenant (Gen. 8). God gave the rainbow to symbolize his covenant with Noah and

His promise never again to destroy the world with water. This covenant is inadequate to save

us and God promises to destroy the Christ rejecting world with fire at some future time.

(2) Abrahamic covenant (Gen. 12:1-3,7; 13:14-18; 15:1-21). God promised to bless Abraham

and his nation and the entire world through his Seed . Jesus Christ is Abraham’s Seed and

inherits these blessings and bestows them upon those who believe (Matt. 1:1; Gal. 3:6-29).

The national, physical aspects of Abraham’s covenant will yet be fulfilled to the nation Israel(Jer. Chs. 30-33). This covenant offers a temporal home but is unsatisfactory to provide an

eternal home.

(3) Mosaic covenant (Ex. 19-24). This is also called the Old Covenant (Testament), or the Law

of Moses. The Mosaic covenant was a system of law God gave to Israel on Mt. Sinai. The

purpose of this law was to prepare Israel and the world for the Savior. This covenant is

(4) Davidic covenant (2 Sam. 7:12-17). The Davidic covenant is an extension of the covenant

God made with Abraham. In the Davidic covenant God reaffirmed and detailed the kingdom

aspect of the Abrahamic covenant. This covenant is incapable of securing the prosperity of

all races

(5) New Covenant (Jer. 31-33; Heb. 8:7-13; 10:9-22). This is God’s promise to give free

blessing to men through Jesus Christ . It was given to the nation Israel (Jer. 31:31), but

Christians also share in the spiritual aspects of the New Covenant through Christ (Heb. 8:7-

13). The New covenant with Israel promises that God will restore them to their promised

land and give them a new heart to obey Him. This will happen when Jesus returns from

Heaven (Rom. 11:25-27; Zec. Chs. 12-14). This covenant is called the Covenant of Grace

and will be successful for it does not depend on any reaction from man and is altogether in

the hands of God and the Son.

2.3.1 What is the Covenant Of Grace?

We believe that the New Covenant is a system of theology that views God’s dealings with

man in respect of a covenant between God and the Son. We believe that there are two

covenants. It is clear from above (2.3) that there are several covenants but all come down

to two main covenants: the covenant of works in the O.T. made between God and Adam

(the first Adam), and the Covenant of Grace (the New Covenant ) between the Father and

the Son (the last Adam) where the Father promised to give the Son the elect and the Son

must redeem them. The covenants have been made since before the world was made

(Psa. 2:7-8; 47:6-8; 89:3-4; John 6:37-39; 17:6; Heb. 13:20; Titus 1:2; 2 Tim. l:9, Eph.

3:11).



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2.3.2 What Did Christ undertake in the Covenant of Grace?

We believe that Christ undertook the redemption of mankind through the shedding of His

blood. Thus He sealed the covenant by His own blood. (Covenants were sealed: 1) by

Salt; a “covenant of salt” (Num. 18:19; 2 Chron. 13:5) was a covenant of perpetual

obligation. New-born children were rubbed with salt (Ezea 16:4). Disciples are likened

unto salt, with reference to its cleansing and preserving uses (Matt. 5:13). 2) By the

Drawing off of a Shoe; a testimony; that the man who gave the shoe transferred his right

to the one who received it. (Ruth 4:7-8). 3) By Blood; in the culture of the Bible Lands

the most vital covenants were sealed with Blood. The covenant of redemption, is themutual agreement between the Father and Son, respecting the redemption of sinners by

Christ. This has brought atonement. (Rom. 8:34, Gal. 4:4-5; Heb. 9:14-15).

2.3.3 - What did God the Father undertake in the Covenant of Grace?

We believe That God has taken the “executive” part in the Covenant of Grace, thus

establishing the Sovereign nature of the Covenant of Grace. (Romans 3:29-33;

Heb.10:9-10, 1 Cor. 1:8-9; Phil. l:6; 1 Thes. 4:3, 7) The Father Secures and Guaranties

eternal redemption for the believer. The fact that God the Father is active in the

Covenant of Grace is a fact that is seen through the Scripture. (“And you hath he

quickened, who were dead in trespasses and sins;” Eph. 2:1-10) This passage is

remarkable for the very strong and undeniable language in which the efficient agency inrespect to human salvation is ascribed to God alone. The religious world is staggering

under the influence of a depraved rationalism which denies God His right to operate

among the peoples of the world as He pleases. No one can believe in absolute free will

and sovereign, free grace at the same time. These subjects are as diametrically opposed

as light and darkness, heaven and hell, or a holy God and an unholy man, To believe in

free will dethrones the sovereign God; to believe in free grace dethrones depraved man.

Who is on the throne in your concept of salvation?

3- Who is man and whre does he fit into the plan of God?

Anthropology - The Doctrine of Man - We believe man was created in the image and likeness of GOD

but voluntarily fell from his sinless (Innocent) state. (Ezek. 16:22; 1 Cor. 15:39) (See also: Gen.

1:26; 2:17; 6:5; Psa. 14:1-3; 51:5; Jer. 17:9; John 3:6; 5:40; 6:35; Rom. 3:10-19; 3:23; 6:23; 8:6-7;

Eph. 2:1-3; 1 Tim. 5:6; 1 John 3:8) These three seem to be generally important:

A-Man’s Depravity in Sin (Rom. 7:18; Gal. 5:17-21)

B-Man’s Inability in the Flesh (Rom. 3:10-18; 7:14; Acts 8:23)

C-Man’s Hope in Christ (Isa. 12:3; 19:20)

3.1- How did man become a sinner?

We believe in the Fall of our first parents, and that by it the whole of the human race became

involved in, and guilty of, Original Sin; and that as they are born into the world, the whole

of their posterity are, in consequence, actual transgressors against God. (Rom. 5:12-21; Psa.

58:3). And we believe that by the Fall all men were rendered both unable and unwilling

spiritually to believe in, seek after, or love God until called and regenerated by the Holy Ghost.

(Gen. 6:5; Gen. 8:21; Job 14:4; Job 25:4; Psa. 51:5; Jer. 13:23; Jer. 17:9; Matt. 15:19; Rom.

3:10-24; Rom. 5:12-19; 1 Cor. 15:22; 1 Cor. 15:45-50; Eph. 2:3; 1 John 5:19).

The fall is that event in the Garden of Eden where Adam and Eve disobeyed the command

of God and ate of The Tree of the Knowledge of Good and Evil (Gen. 2 and 3). Since Adam

represented all of mankind, when He sinned, all of mankind fell with Him (Rom. 5:12).



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3.2- How deep is the sinfulness of mankind?

We believe that all men are by nature so completely dead in trespasses and sins that they cannot,

while in that state, know or feel anything of God in Christ, spiritually, graciously and

savingly. (Eph. 2:1-3). And we believe that, when quickened into everlasting life in Christ (as

the elect alone are, or can be, or will be), the vessel of mercy then first feels spiritually the guilt

of sin, and is taught to know in his own experience, the fall and ruin of man. (Isa. 1:6; Rom.

3:10-19; Rom. 7:18). Thus every quickened child of God is brought, in God’s own time and way,

through the Spirit’s teaching, from necessity to depend for salvation on Christ’s blood and

righteousness alone. (John 6:68; John 10:9; John 14:6; Acts 4:12; Eph. 2:8-10; Heb. 6:18). Andwe believe that this teaching will not lead him to licentiousness, but make him willing to walk

in good works, to which he is ordained, and which are acceptable to God only through Jesus

Christ. (Rom. 8:14; Gal. 5:16-25; Gal. 6:14-16).

3.3- What about the good works that men do – don’t these save us?

We believe that man can never do a good work, properly so called, until the grace of God is

implanted in his heart (Rom. 8:8), and that nothing is spiritually good but what God Himself

is pleased to communicate to, and work in, the soul, both to will and to do of His good pleasure.

(Phil. 2:13). And we also believe that man’s works, good or bad, have not anything to do with

his call, or being quickened, by the Holy Spirit. (2 Cor. 3:5; Eph. 2:3-9; Titus 3:5; Heb. 13:21).

3.4- What about human responsibility?

We deny duty faith and duty repentance – these terms signifying that it is every man’s duty

spiritually and savingly to repent and believe (Gen. 6:5; Gen 8:21; Matt. 15:19; Jer. 17:9; John

6:44; John 6:65). We deny also that there is any capability in man by nature to any spiritual good

whatever. So that we reject the doctrine that unregenerate men in a state of nature should be

exhorted to believe in or turn to God of themselves. (John 12:39-40; Eph. 2:8; Rom. 8:7-8; 1

Cor. 4:7).

4- How is salvation brought to men?

Soteriology - The Doctrine of Salvation - We believe that, for the salvation of lost and sinful man,

regeneration by the Holy Spirit is absolutely essential. (“I tell you, Nay: but, except ye repent, yeshall all likewise perish.” Luke 13:5; John 3:7).

Salvation is the deliverance from sin. The word is derived from the Latin word “salvare”, which

means “to save.” When someone responds to God and receives forgiveness in Jesus, his sins are

removed. He is cleansed. His relationship with God is restored, and he is made a new creature (2

Cor. 5:17). All of this is the work of God, not man. Salvation is a free gift (Rom. 6:23). In religion,

salvation can refer to any belief that considers there to be a need for humanity to be saved from

something, whether it be sin as in Judaism, Christianity, or Islam. In Christianity, particularly, it

means deliverance from temporal dangers and enemies. (Ex. 3:10; 1 Sam.14:45). Deliverance

from a state of sin and misery, into a state of union with CHRIST, in which we are justified by HIS

Blood, adopted into His family, sanctified by HIS SPIRIT, and comforted by HIS presence; - a

deliverance from spiritual danger and distress, to a comfortable and quiet condition. (Rom.1:16).

Eternal happiness, in which men shall be freed from the judgement of God and shall enjoy the most

perfect and lasting fellowship with GOD. (1 Peter 1:9; Heb.1:14).

As to the application in Bible terms, through Salvation we are saved from damnation. When

anyone sins, and we all have (Rom. 3:23; 6:23), he deserves eternal separation from God (Isa. 59:2).

Yet, because of His love and mercy, God became a man (John 1:1,14) and bore the sins of the world

in His body on the cross (1 Peter 2:24; 1 John 2:2). We are forgiven when we realize that there is

nothing we can do to earn the favor of God and we put our trust in what Jesus did for us on the cross



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(Eph. 2:8-9; 1 Cor. 15:1-4). Only God saves. The only thing we bring to the cross is our sin.

Both God the Father (Isa. 14:21) and God the Son (Jesus) (John 4:42) are called Savior; that is,

deliverer from sin. Remember, it was the Father who sent the Son (1 John 4:10) to be the Savior.

When the Covenant of Works failed to redeem any sinner God brought forth His Son to do the work

of redemption. (“But when the fulness of the time was come, God sent forth his Son...To redeem

them that were under the law...:” Gal. 4:4-5)

The way of Salvation has been discussed, disputed, debated, and doubted many ways throughout

the ages since the time of Christ. It seems that the longer we go, the more we stray from Christ’s

plan of Salvation. It is possible to give this plan straight from the four Gospels. We will use, herea few verses from Luke and John that will prove the thesis:

I- The Purpose of the Saviour - This well defined purpose is from the throne of God to the heart

of the sinner. (“For the Son of man is come to seek and to save that which was lost.” Luke

19:10). Here all other intentions are laid by until these objectives be carried out. (“Jesus saith

unto them, My meat is to do the will of him that sent me, and to finish his work.” John 4:34).

This is all that will please the sovereign will of the redeeming God. (“And he that sent me is with

me: the Father hath not left me alone; for I do always those things that please him.” John 8:29).

In this text the purpose of God in redemption is stated in near absolute terms. Salvation is not

of blood (race or genealogy), nor of the will of the flesh (the personal volition), nor of the will

of man (natural inclination) but of God (His Sovereign and Free Grace).

II- The Plan of the Saviour - The Father would not leave eternal redemption to a man-centered plan; but a plan characterized by His perfection. Joining with the Father, the son laid a flawless

plan. (“Him, being delivered by the determinate counsel and foreknowledge of God...” Acts

2:23). This design was a faultless plan. (“For he hath made him to be sin for us, who knew no

sin; that we might be made the righteousness of God in him.” 2 Cor. 5:21). This conception was

a faithful plan. (“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in

me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me,

and gave himself for me.” Gal. 2:20)

III- The Power of the Saviour - The power of Salvation is both simple and profound at once. (“But

as many as received him, to them gave he power to become the sons of God, even to them that

believe on his name:” John 1:12). While the Jewish nation rejected him, many received him. To

such as receive him in every age he gives power to become the children of God. The manner in

which he is received is given: “...even to them that believe on his name.” It is not declared that

they are made children by believing, but they are identified by believing, and to the believer he

gives the “power to become” a child. When one believes in Christ, this “faith” becomes a power

to lead him to yield himself to God and to receive the Word into his heart.

IV- The Process of the Saviour - There is a process to salvation. It involves a change of the will

(human volition). The gift of repentance comes out of this God-motivated change of the will and

causes the sinner to “believe.” (“Verily, verily, I say unto you, He that believeth on me hath

everlasting life.” John 6:47). Human “believing” is the identification of the redeemed (not the

method of redemption). Without divine involvement there will be none who come to Him. (“No

man can come to me, except the Father which hath sent me draw him: and I will raise him

up at the last day.” John 6:44)

A- The human will is changed to look to the lifted up Saviour. (“And as Moses lifted up the

serpent in the wilderness, even so must the Son of man be lifted up: That whosoever

believeth in him should not perish, but have eternal life. For God so loved the world, that

he gave his only begotten Son, that whosoever believeth in him should not perish, but

have everlasting life.” “He that believeth on him is not condemned: but he that believeth

not is condemned already, because he hath not believed in the name of the only begotten

Son of God.” John 3:14-16; 18). The mechanics of Salvation is the work of Calvary’s Cross



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not the works of the sinner .

B- The human will is changed to trust the Resurrection. (“Jesus said unto her, I am the

resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And

whosoever liveth and believeth in me shall never die. Believest thou this?” John 11:25-26)

The possibility becomes the practicality and Grace is realized.

C- The human will is changed to hear the Word of God and live. (“Verily, verily, I say unto you,

He that heareth my word, and believeth on him that sent me, hath everlasting life, and

shall not come into condemnation; but is passed from death unto life.” John 5:24). The

efficacy of the Word brings Life. There are two functions in Salvation - “Regeneration” and“Conversion.”

Regeneration involves a new relation to God, a new dynamic, and a new direction of

will. A new relation to God-The Father is the fountain of grace. Grace is the free and

unmerited love of God arising from His own sovereign will. “Who hath saved us, and called

us with an holy calling, not according to our works, but according to his own purpose and

grace...” (2 Tim. 1:9).

A transition from regeneration to conversion is by a special operation of the Holy Spirit;

the former issues into the latter. Conversion may be a sharply marked crisis in the life of an

individual, but it may also come in the form of a gradual process. The converted man

consciously forsakes the old life and turns to the new life of communion with God through

Jesus Christ. (“Wherewithal shall a young man cleanse his way? by taking heed theretoaccording to thy word.” Psa. 119:9; “And every man that hath this hope in him purifieth

himself, even as he is pure.” 1 John 3:3)

D- The human will is changed to conform to the Will of God. (“And this is the will of him that

sent me, that every one which seeth the Son, and believeth on him, may have

everlasting life: and I will raise him up at the last day.” John 6:40) The Old Testament

picture of the serpent lifted up and the healing of the snake bite is pictorial of our heart’s eye

seeing the lifted Saviour and living after the “bite” of sin’s poisonous adder. At this point,

the message is simple: “Look and Live!!”

There are many facets in this truth that call forth serious questions. The believer should

be able to give an answer (“But sanctify the Lord God in your hearts: and be ready always

to give an answer to every man that asketh you a reason of the hope that is in you with

meekness and fear” 1 Peter 3:15). (See also: Lev. 17:11; Isa. 64:6; Matt. 26:28; John 3:7-18;

Rom. 5:6-9; 2 Cor. 5:21; Gal. 3:13; 6:15; Eph. 1:7; 2:8-9; Phil. 3:4-9; Titus 3:5; James 1:18;

1 Peter 1:18-19, 23; 1 John 5:11-12). These three seem to be generally important:

A- Man’s Conviction – By The Word of GOD (John 16:8-11).

B- Man’s Repentance – By The gift of GOD (Acts 8:22; 17:30).

C- Man’s Redemption – By The Grace of GOD (Titus 3:5).

4.1- Who will be saved?

We believe that the Father saves: anybody He chooses to save (John 6:37), all that call on Him

(Rom. 10:13; Joel 2:23; Acts 2:21), and those for whom the saints pray. (Psa. 119:53, 136, 158;

Jer. 13:17; 14:17; Matt. 23:37; Mark 8:12; Acts 20:31; Phil. 3:18). This may be illustrated by

the analysis of the facts:

I- Jesus called on sinners to be saved (Mark 1:15; Luke 13:3-5)

II- Peter called on sinners to be saved (Acts 2:37-41)

III- Paul called on sinners to be saved (Acts 16:30-32; 20:21; 26:20).

IV. Paul prayed for sinners:

A) Paul’s Profession about sinners. ( Rom. 9:3)

B) Paul’s Prayer for sinners. (Rom. 10:1)



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C) Paul’s Provaction of sinners. (Rom. 11:14).

4.2- How were people saved before the coming of Christ?

We believe that all who are saved or ever have been saved own salvation because of the Grace of

God without the works of men’s hands. (John 8:56; Gal. 3:8-9; 1 Cor. 10:1-4; Heb. 9:15; 11:13)

Grace has always been God’s method to save. The other methods proposed by the fleshly

teaching of man-centered means are vain. Adam and Eve were saved by the substitutional death

of the animals which gave their skins for their coverings. Abel was saved by the death of the

firstlings of his flocks - Cain was condemned by his alternate plan of the works of his hands.After this period, the anti-diluvian population divided along these lines - some followed the plan

of God (eight souls) and a vast majority followed the man-centered plan and were condemned.

(“By faith Noah, being warned of God of things not seen as yet, ...became heir of the

righteousness which is by faith.” Heb. 11:7; see Gen. 6:8 “But Noah found grace in the eyes of

the LORD.” - the big “But...”)

4.3- What is the duration of Salvation?

We believe that the eternal redemption which Christ has obtained by the shedding of His blood

is special and particular (Gal. 3:13; Heb. 9:12-15); that is to say, that it was intentionally

designed only for the Elect of God, the Sheep of Christ, who therefore alone share in the special

and peculiar blessings thereof. (Isa. 35:10; John 10:15; John 10:25-28; Acts 2:47; Acts 13:48;Acts 20:28; Rom. 5:8-10; 8:33-34; Rom. 9:13; Rom. 9:15-16; Rev. 14:4).

4.3.1 What is meant by the Atonement?

We believe that Christ has made Atonement for the sines of the fallen race through His death

and Suffering. (Mark 10:45; Acts 13:38; Rom. 3:24-25; 5:8-9; 2 Cor. 5:19, 21; Gal. 3:13;

1 Peter 3:18) To atone means to make amends, to repair a wrong done. Biblically, it means

to remove sin. In religion, it is the process by which a sinner moves toward union with God,

through prayer, sacrifice, and the cleansing of one’s deeds and thoughts. It is a theme that

is apparent in some form in most religions, modern and ancient. Atonement is a theological

doctrine meaning the reconciliation between God and persons marked with sin. The Old

Testament atonements offered by the high priest were temporary and a foreshadow of thereal and final atonement made by Jesus. In the New Testament, the death of Jesus atoned for

the sins of the world (1 John 2:2); he was a substitute for humanity and allowed for God and

humanity to have fellowship and harmony. This atonement is received by faith (Rom. 5:1;

Eph. 2:8).

Man is a sinner (Rom. 5:8) and cannot atone for himself. Therefore, it was the love of

the Father that sent Jesus (1 John 4:10) to die in our place (1 Peter 3:18) for our sins (1 Peter

2:24). Because of the atonement, our fellowship with God is restored (Rom. 5:10). The

Saved share in HIS person through the Blood covenant: 1) The Blood of the Covenant -

Promise (John 18:1); 2) The Blood of The Atonement - Power (Matt. 9:6; Mark 2:10; Luke

5:24); 3) The Blood of Purification - Purity (Isa. 64:8 see Jer. 18:1-4).

4.3.2- What is Justification? (Zec. 3:1-5, Rom. 3:24-26; 4:5; 8:33; 2 Cor. 5:21; Heb. 8:12)

We believe that Justification is the judicial act of God whereby He declares the guilty sinner

to be righteous and free from guilt and punishment. (Rom.5:1-2; 5:9-11) Just-As-If-I-Had-

Never-Sinned - a forensic term, opposed to condemnation. As regards its nature, it is the

judicial act of God, by which he pardons all the sins of those who believe in Christ, and

accounts, accepts, and attributes them as righteous in the eye of the law, (That is, as

conformed to all its demands). In addition to the pardon of sin, justification declares that all



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the claims of the law are satisfied in respect of the justified. It is the act of a sovereign judge

and not of a sovereign only. The law is not relaxed or set aside, but is declared to be fulfilled

in the strictest sense; and so the person justified is declared to be entitled to all the

advantages and rewards arising from perfect obedience to the law (Rom. 5:1-10).

Justification is not the forgiveness of a man without righteousness, but a declaration that

he possesses a righteousness which perfectly and for ever satisfies the law, namely, Christ’s

righteousness (2 Cor. 5:21; Rom. 4:6-8). Faith is the only instrument by which the soul

appropriates or apprehends Christ and his righteousness (Rom. 1:17; 3:25, 26; 4:20, 22; Phil.

3:8-11; Gal. 2:16). Good works, while not the ground, are the certain consequence of justification (6:14).

4.3.2a- In the face of God’s demand for righteousness – how is man justified to allow him to

approach God?

We believe that the justification of God’s elect is only by the righteousness of the Lord

Jesus Christ imputed to them (Isa. 45:24; Isa. 64:6; Jer. 23:6; Matt. 7:18; Luke 18:13;

Acts 13:39; Rom. 4:4-5; Rom. 5:19; Rom. 10:4; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9; Titus

3:5), without consideration of any works of righteousness, before or after calling, done

by them, and that the full and free pardon of all their sins, past, present, and to come, is

only through the blood of Christ, according to the riches of His grace. (Rom. 3:20-27;

4:22; 9:11; 2 Tim. 1:9; Heb. 1:3; 9:22; 1 Peter 3:18; 1 John 2:1).

4.3.3- If man must be regenerated; how can this be - by his free-will or his natural power?

We believe that the work of regeneration is not an act of man’s free will and natural power,

but that it springs from the operation of the mighty, efficacious, free and invincible grace of

God. (Jer. 50:20; Psa. 110:3; John 1:13; 6:29, 63, 65; 14:8; Rom. 8:16; 11:4, 11:6; James

1:18).

4.3.3a- What is it to believe in Christ – Is that not what saves us?

We believe that “believing” is the act of the saved and NOT the deed done to be saved. We

are saved by the “faithfulness of the Lord (John 3:6; Acts 4:12; Gal. 2:20; 1 Tim 2:5;

1 John 5:11-12) Believing is to rely upon, rest in, look unto, put all weight on, make no

other provision. This is the common faith, the gift of God , and to believe in Christ is to

trust His finished work.

Believing or “Faith” is synonymous with trust. It is a divine gift (Rom. 12:3) and

comes by hearing the Word of God (Rom. 10:17). It is the means by which the grace of

God is accounted to the believer who trusts in the work of Jesus on the cross (Eph. 2:8).

Without faith it is impossible to please God (Heb. 11:6). It is by faith that we live our

lives, “The just shall live by faith.” There are four mentions of the Faith Walk throughout

the Word of God. From the first mention of a subject to the last mention there is a

progress of doctrine; yet the first and last mention indicates what is between, and the

intermediate matter is found to be fitly joined together. (The Faith Walk - Hab. 2:4; “The

just shall live by faith” Rom.1:17; “The just shall live by faith” Gal.3:11; “The just shall

live by faith” Heb. 10:38). This “Faith Walk” is all to come after the gift of God, that is

the imputed Faith (Gal. 2:20)

4.3.4- If man’s free-will is thus limited; how shall any come to redemption?

We believe that all those who were chosen by the Father and redeemed by the Son, and no

others, shall, at the appointed time, certainly be convinced in their hearts of sin, by the

Spirit (John 16:8; 1 Cor. 2:14; Eph. 2:1), be brought in guilty before God, and made the



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recipients of eternal life, coming to Christ for salvation, and believing on Him as the

Anointed of the Father, and the only Mediator between God and man (1 Tim. 2:5; Heb. 8:6;

Heb. 9:15; Heb 12:24); but that none can spiritually come to Christ unless drawn by the

Father (John 6:44; John 6:65); and that all the elect shall be thus drawn to Christ, and shall

finally persevere; so that not one of the elect shall perish, but all arrive safely in glory. (Job

17:9; Matt. 24:34; John 4:14 ; 5:24; 6:37; 6:44-47; 10:28; 17:6, 12, 24; Acts 2:47; Rom.

8:29-39; Phil. 1:6; 1 Peter 1:3-5).

4.3.4a - What is the invitation to Christ?We believe that the invitations of the Gospel, being spirit and life,* are intended only

for those who have been made, by the blessed Spirit, to feel (quickened See Eph. 2:1-

6) their lost state as sinners and their need of Christ as their Saviour, and to repent

of and forsake their sins. (Isa. 55:1; John 7:37; Prov. 28:13; Matt. 11:28-30; John

6:37). Note - * That is, under the influence of the Holy Spirit.

4.3.5 - What of the Call of God to sinners?

We believe in the effectual calling of all the elect vessels of mercy out of the ruins of the

Fall in God’s appointed time, and that the work of regeneration, or new birth, is the

sovereign work of God, and His work only, the sinner being as passive therein as in his

first birth, and previously thereto dead in trespasses and sins. (John 3:3-8; John 6:37-65;Rom. 8:30; 1 Cor. 1:26-29; Eph. 2:4-5). We believe in the application of the Law to the

elect sinner’s conscience by the Spirit of God (Rom. 7:7; Rom. 7:9; Rom. 7:12), showing

the sinner how greatly he has broken that law, and feelingly condemning him for the

same; and in the manifestation of mercy and pardon through Christ alone made known

to the soul by God the Holy Ghost. (Psa. 30:3 ; Psa. 130:7; Isa. 40:2; Jer. 33:8; Mic.

7:18; Rom. 7:5-10).

4.3.6 - What is Faith?

Faith – The substance of things hoped for, the evidence of things not seen. (Heb. 11:1-2)

The word is derived from the Latin fidere, which means “to trust.” Religiously, faith is

associated with the act of personally trusting in the nature and activity of God. It is often

applied to the act of accepting something on the basis of little or no justification or

evidence. However, traditionally the concept of faith was more sophisticated. Three

Latin phrases were used to explain the uniqueness of faith more clearly: (1) credo Dee

(I believe God), (2) credo Deum (I believe of God that), and (3) credo in Deum (I believe

in God). These three phrases correspond respectively to the Latin terms notitia (to

notice), assensus (to assent), and fiducia (to have faith). Before one has faith in God, one

first notices that God exists, then one believes that God is a certain type of being

(knowledge of the nature of God). Faith is simply trust in the person of God. Hence, faith

can be seen as putting one’s trust in a person or object that one has first noticed and

secondly understood. By analogy, it could be said that one believes that a bank exists,

believes that it has certain functions, and lastly has faith that the bank will keep one’s

money safe. Contrary to popular thought, faith does not necessarily mean belief without

rational justification, for many classical and contemporary scholars have used reason to

explain the nature of God and justify the belief in the existence of that type of

being.Faith is synonymous with trust. It is a divine gift (Rom. 12:3) and comes by

hearing the Word of God (Rom. 10:17). It is the means by which the grace of God is

accounted to the believer who trusts in the work of Jesus on the cross (Eph. 2:8). Without

faith it is impossible to please God (Heb. 11:6). It is by faith that we live our lives, “The



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just shall live by faith” There are four mentions of the Faith Walk throughout the Word.

From the first mention of a subject to the last mention there is a progress of doctrine; yet

the first and last mention indicates what is between, and the intermediate matter is found

to be fitly joined together. (The Faith Walk - Hab.2:4; “The just shall live by faith”

Rom.1:17; “The just shall live by faith” Gal.3:11; “The just shall live by faith”

Heb.10:38)

4.3.6a - Don’t all men have a measure of faith?

We believe that faith is the gift of God (Eph. 2:8), as well as true spiritualrepentance and hope (Acts 5:31; Rom. 15:13; 2 Thes. 2:16; 1 Peter 1:3), and a

manifestation of pardon to the soul; that through faith Christ is made precious to

the soul (1 Peter 2:7), and the soul drawn out in love to God (1 John 4:19); that

all are the fruits and effects of the blessed Spirit, and that they will most certainly

be productive of good works, and a walk and conversation becoming the Gospel.

(Gal. 2:16-21; 5:22-26).

4.3.6b - How much faith does it take to have prayers answered?

We believe that there are various degrees of faith, as little faith and great faith

(Matt. 6:30; Matt. 15:28), that when a man is quickened by the blessed Spirit, he

has faith given to him to know and feel he is a sinner against God (Luke 18:13),and that without a Saviour he must sink in black despair. And we further believe

that such a man will be made to cry for mercy, to mourn over and on account of

his sins (Matt. 5:4), and, being made to feel that he has no righteousness of his

own (Isa. 64:6; Phil. 3:9), to hunger and thirst after Christ’s righteousness being

led on by the Spirit until, in the full assurance of faith, he has the Spirit’s witness

in his heart that his sins are for ever put away (Rom. 8:16; Eph. 4:30; Heb. 9:12;

Heb. 9:26; Heb. 7:27; Heb.10:14); but that this faith is the same in type as is

imparted in his first awakenings, though now grown to the full assurance thereof.

4.3.7 - What is it to repent?

We believe that Repentance as well as saving faith is the gift of God to His elect.

Repentance and faith towards God is a gift of God and must be seen as only coming

from this divine source. (John 8:5-6; 6:44; Rom. 8:2, 5, 8-11; 1 Cor. 2:9-14; Gal.

5:17) The Scriptures teach that the author of true repentance is God operating by

truth upon the renewed heart. Christ is said to have been exalted to bring repentance

to God’s people. (“Him hath God exalted with his right hand to be a Prince and a

Saviour, for to give repentance to Israel, and forgiveness of sins.” Acts 5:31). This

gift has been extended to the gentile nations by grace. (“Then to the Gentiles also

hath God granted repentance unto life.” Acts 11:18.)

The means used is the preaching and other exhibition of the truth. Repentance

like faith comes through the hearing of the word (Rom. 10:17). By this men are

exhorted to that duty, and gain the knowledge of the truths taught by God, through

spiritual apprehension of which men are led to the truth.

To repent means to turn from - the change of one’s mind, a thorough change in

the thinking process regarding sin: it is a turning from sin to God. (Mark 1:15; Luke

13:1-5; 5:32). In the NT repentance means to turn from a life of disobedience to God

to the service of God. Repentance can also be understood as the abhorrence of sin,

a direct change in one’s direction, once headed toward sin and now toward faith and

love of God. We were called by God to turn from sin. In fact, all men everywhere are



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commanded by God to repent of their sins (Acts 17:30). God’s longsuffering leads

us to repentance (2 Peter 3:9) as does His kindness and goodness (Rom. 2:4).

This saving repentance is an evangelical gift of God (a grace), (Zec. 12:10; Acts

11:18) whereby a person, being by the Holy Spirit made sensible of the evils of his

sin, does, by faith in Christ, humble himself for this sin with godly sorrow, disdain

of his sin, and self-abasement, (Ezek. 36:31; 2 Cor. 7:11) praying for pardon and

strength through God’s grace, with a purpose to be clean in order to walk before God

unto all well-pleasing in God’s sight..(Psa. 119:6, 128)

There is true and false repentance, “For godly sorrow worketh repentance tosalvation not to be repented of: but the sorrow of the world worketh death.” (2 Cor.

7:10). Holy Ghost Conviction leads to true repentance. There is:

I- false repentance (Jer.15:6)

II- lost repentance (Heb.12:17)

III- true repentance

A- the message of John - the last O.T. prophet (Matt.3:2)

B- the message of JESUS - the master teacher (Mark 1:15)

C- the message of the twelve - the Gospel (Mark 6:12)

D- the message of the Apostolic Church - the sound doctrine (Acts 17:30)

Over the period of man’s history we find many mentions of man’s false repentance.

It seems that false repentance is just too easy and the exercise is most always the same: I- “...I have sinned...” (Ex.9:27) Pharaoh’s repentance ... The false repentance of

a scared man

II- “...I have sinned...” (Num.22:34) Balaam’s repentance ... The false repentance

of a double-minded man

III- “...I have sinned...” (I Sam.15:24) Saul’s repentance ... The false repentance

of an insincere man

IV- “...I have sinned...” (Matt.27:4) Judas’ repentance ...The false repentance of

the arch-traitor of Christendom

But Oh! What a Difference there can be under True Repentance. Evangelical

repentance consists of (1) a true sense of one’s own guilt and sinfulness; (2) an

apprehension of God’s mercy in Christ; (3) an actual hatred of sin (Ps 119:128; Job 42:5-

6; 2 Cor. 7:10) and turning from it to God; and (4) a persistent endeavor after a holy life

in a walking with God in the way of his commandments. Follow on to see these

examples of true repentance:

I- The repentance of the lost son (Luke 15:18, 21) “...I have sinned against heaven

and before thee,...” The true repentance of a “Lost Man” [No man will ever get

saved until he is “LOST”] (“Matt.18:11; Luke 19:10 “For the SON of MAN is

come to seek and to save that which was lost.”)

II- The repentance of the publican (Luke 18:13) “...GOD be merciful to me a

sinner.” The true repentance of a “Condemned Man” [No man will ever get

lost until he sees himself condemned before GOD] (1 John 3:20 “For if our heart

condemn us, GOD is greater than our heart, and knoweth all things.”)

III- The repentance of Thomas (John 20:28) “...My LORD and my GOD.” The

true repentance of “Total Surrender” [No man {even though condemned and

lost} will ever get saved until he sees the SAVIOR as HE is] (Isa.6:1"In the year

that king Uzziah died I saw the LORD...high and lifted up...”)

IV- The repentance of Saul (Paul) on the Damascus Road. (Acts 9:5) “...Who art

thou LORD?” The true repentance of “LORDSHIP” [All will call HIM

“LORD”-or they are not saved like Paul] (Acts2:36"...GOD hath made this same



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JESUS...both LORD and CHRIST.”)

The true penitent is conscious of guilt (Psa. 51:4,9), of pollution (Psa. 51:5,7,10),

and of helplessness (Psa. 51:11; 109:21-22). Thus he apprehends himself to be just what

God has always seen him to be and declares him to be (Ezek. 16:6). But repentance

comprehends not only this sure sense of sin, but also an understanding of mercy, without

which there can be no true repentance (Psa. 51:1; 130:4).

4.3.8 - What about the believer’s sanctification?

Sanctification – To sanctify means to be set apart for a holy use. God has set us apartfor the purpose of sanctification not impurity (1 Thes. 4:7) and being such we are

called to do good works (Eph. 2:10).

Christians are to sanctify Christ as Lord in their hearts (1 Peter 3:15). God

sanctified Israel as His own special nation (Ezek. 37:28). People can be sanctified

(Ex. 19:10,14) and so can a mountain (Ex. 19:23), the Sabbath day (Gen. 2:3), the

Tabernacle (Ex. 20:39), and every created thing is sanctified through the word of

God and prayer (1 Tim. 4:4).

Sanctification follows justification. In justification our sins are completely

forgiven in Christ. Sanctification is the process by which the Holy Spirit makes us

more like Christ in all that we do, think, and desire. True sanctification is impossible

apart from the atoning work of Christ on the cross because only after our sins areforgiven can we begin to lead a holy life. (John 17:17; Eph. 2:10; 4:24; Phil. 2:12-13;

1 Thes. 5:23).

4.3.8a - What does sanctification mean to the believer?

We believe in the sanctification of God’s people, the term “sanctification”

signifies a separation and setting apart by and for God. This, in the child of

God, is three-fold: 1), by election of God the Father (Jude 1); 2), by

redemption by God the Son (John 17:19); and 3), by the almighty

regenerating operation of God the Holy Ghost (Rom. 15:16). We believe

that the blessed Spirit is the Author of what is styled in Scripture the new

creature, or creation (2 Cor. 5:17; Eph. 4:24), or new heart (Ezek. 36:26);

being, in truth, an implantation of the Divine nature (2 Peter 1:4), through

which the child of God would, according to the inner man (Rom. 7:22), be

holy as God is holy, and perfectly fulfil all the good pleasure of the Father’s

will; but groans being burdened, being constantly opposed by the contrary

workings of the old man. (Rom. 7; Gal. 5:17). We reject the doctrine of

progressive sanctification,or that a child of God experiences such a gradual

weakening, subduing, or rectification of the old nature, called in Scripture the

old man (Eph. 4:22; Col. 3:9), or such a continued general improvement as

shall make him at any time less dependent upon the communications of the

Spirit and grace of Christ for all goodness, or less a poor, vile, wretched,

helpless sinner in himself, and in his own estimation. (John 15:part of 5, 2

Cor. 3:5; Rev. 3:17).

4.3.8b - How does the believer become a Christian?

We believe that the grace of God produces a real change in a man and teaches

him to deny ungodliness and worldly lusts, and to live godly (Titus 2:11-12),

and that there is a growth in grace (2 Peter 3:18; Phil. 3:8-10; Mark 4:26-29;

1 John 2:12-13), which consists principally in a growing experimental



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knowledge of a man’s sinful self (1 Kings 8:38; Ezra. 9:6; Job 40:4-6; Psa.

73:22; Dan. 10:8), the vanity of the creature, the glory of God, the spirituality

of His law, and the want and worth of Jesus Christ. This is accompanied by

a deepening distrust of everything but the grace and love of God in Christ for

salvation, and is not a growth in conscious goodness, but in felt necessity and

the knowledge of our Lord and Saviour Jesus Christ. (John 3:30; 1 Cor. 2:2;

Titus 3:3-8; Eph. 3:8; 1 Tim. 1:15).

4.3.8c - Is a Christian a perfect person after he is saved?We reject the doctrine of perfection in the flesh, or that the believer ever

becomes free from indwelling sin in this life, or whilst in the body. “If we

say that we have no sin, we deceive ourselves, and the truth is not in us.” (1

John 1:8; 1 Kings 8:46; Job 9:2; Job 15:14; Psa. 119:96; Prov. 20:9; Eccl.

7:20; Rom. 7:18).

4.3.9 - Can a Christian “backslide”?

We reject the doctrines that the children of God cannot backslide, and that God

does not chastise His people for sin. (1 Cor. 11:32). For, though we believe that

a child of God is called from a death in sin to a life of righteousness, and would,

according to the law of his mind, or new nature, in all respects obey God’s holywill as declared in the Scriptures, yet through the temptations of Satan, the

allurements of the world, and the power and deceitfulness of indwelling sin, he

may fail for a season like David, Peter, and other Bible saints did. (Jer. 3:14, 22;

Hos. 14). But we believe that when the children of God thus sin against God, and

transgress His holy revealed will, God does in various ways and degrees chastise

them for it (Psa. 89:30-33; Prov. 3:11-12), not in vindictive anger, but in tender

love, as a father does the son in whom he delighteth. (Job. 5:17; Psa. 94:12;

119:67; Isa. 54:7-8; Heb. 12:5-11). We believe, too, that in this matter of

chastisement for sin God will deal in a most sovereign way, and as a God of

judgment; so that, though the punished child shall be made to discern the reason

of the rod (Mic. 6:9), it is seldom safe for others to judge according to theoutward appearance. We further believe that no man living in habitual sin gives

any proof that he is a child of God, and we cannot, therefore, have fellowship

with him, be his profession what it may.

4.3.9a - In failing at the Godly walk, does a blacksliden Christian lose his

salvation?

We believe in the doctrine of the final perseverance of the saints, and that,

however much the elect of God may be tried by sin, and opposed by Satan,

they shall all eventually attain to everlasting glory. Not one of them shall

perish, for none can pluck them out of the Father’s hand. (Isa. 51:11; John

10:28-29).

5 - What is the church in this world and in eternity?

Ecclesiology - The Doctrine of Church - We believe the church is a local, independent assembly of

baptized believers who have banded together for the purpose of evangelism, discipleship, and

fellowship, and that every Christian should commit himself to such a local church and serve the Lord

through that church (Matt. 16:18; 28:18-20; Eph. 3:20-21). The word Church, as used in the New

Testament, means a called-out or assembled body of people. It has three applications:



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1. The visible or local church (The Earthly Place - The Architecture - The Building ) (1 Cor. 1:2;

Gal. 1:2; 1 Tim. 3:15); a gathering place of professed believers, but not necessarily Christians,

existing under various names, maintaining many differences in doctrine, and known to the world

as “the church.” A local church is an assembly of professed believers on the Lord Jesus Christ,

living for the most part in one locality, who assemble themselves together in His name for the

breaking of bread, worship, praise, prayer, testimony, the ministry of the word, discipline, and

the furtherance of the Gospel (Heb. 10:25; Acts 20:7; 1 Cor. 14:26; 5:4-5; Phil. 4:14-18; 1 Thes.

1:8; Acts 13:1-4). Such a church exists where two or three are thus gathered (Matt. 18:20).

2. The Membership (The Enlisted People - The Activist Membership - The Body ), both saved and lost who have joined in membership with others, likewise, to make up the roster of the standing

church militant.

3. The true Church (The Eternal Population - The Ageless Mystery - The Bride); that company

of people being gathered by the Holy Spirit into one Body, of which Christ is the Head (1 Cor.

12:12-13; Eph. 1:22-23), which company includes only those born-again people from Pentecost

to the first resurrection (1 Cor. 15:52), regardless of nationality, whether Jew or Gentile (Col.

3:11), and seen in heaven as the Bride of the Lamb, forever reigning with the King and forever

sharing in His glory (Rev. 19:7-8; 21:9). The true church of God is not an organization on earth

consisting of people and buildings, but is really a supernatural entity comprised of those who are

saved by Jesus. It spans the entire time of man’s existence on earth as well as all people who are

called into it. We become members of the church (body of Christ) by faith (Acts 2:41). We areedified by the Word (Eph. 4:15,16), disciplined by God (Matt. 18:15-17), unified in Christ (Gal.

3:28), and sanctified by the Spirit (Eph. 5:26-27). This prospective of the Church is expressed

in many ways. These three seem to be generally important:

A-CHRIST its Founder for the world (Eph. 1:22)

B-Service its purpose toward the world (2 Cor. 4:5)

C-Local its posture in the world (1 Tim. 3:15)

Every such local church has Christ in the midst, is a temple of God, and indwelt by the Holy

Spirit (1 Cor. 3:16-17). When perfected in organization a local church consists of “saints, with

the bishops [elders] and deacons.” (Col. 1:17) (See also: Matt. 16:16-18; Acts 2:42-47; 6:1-6;

Rom. 12:5; 1 Cor. 12:12-27; Gal. 6:10; Eph. 1:20-23; 3:10; 4:3-10; Col. 1:18; 3:14-15; 1 Thes.

4:13-18; 1 Tim. 3:1-13; 5; Titus 1:5-9; Rev. 19:7-9.).

5.1 - Why is the church here and what is she to do?

We believe the Lord’s Great Commission to the church was to get the Gospel to the world;

therefore, we carry forth an extensive program of soul-winning evangelism in the homeland and

a worldwide missionary program abroad, with the goal of winning people to Christ, baptizing

them, and teaching them everything the Lord has commanded us (Matt. 28:18-20; Acts 1:8)

- New Testament Missions -

“...Go ye into all the world, and preach the gospel to every creature.”

New Testament Missions is among the least understood things in the membership of Baptist

Churches. I am not sure why, but this prevails, year after year and generation after generation.The reason is not only that we are “cheap” and don’t want to give to support Missions

financially, but because Missions requires a commitment that most don’t have. Consequently

most preaching on the subject of Missions revolves around giving and should, instead call for

commitment to GOD’S plan to reach the lost and disciple the saved worldwide. Those who know

CHRIST and; when taught the truth about what GOD desires for each Christian, will not readily

involve themselves in Mission support have a spiritual problem that is deep and must be dealt

with within tender means.

As the subject of Missions is opened it will regard what can be seen as GOD’S desire for the



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saints. Based upon the statements of scripture, let us see the mind of GOD and where Missions

fit in HIS plan.

- Three imperative needs in missions today -

A Conviction That - Every Christian Is Himself a Missionary. (The Great Commission Is

to All...)

A Conviction That - Men Everywhere Are Lost Without Christ. (There Is None Good,

No Not One...)

A Conviction That - Eternal Things Are of Greater Value Than the Temporal. (He Is No Fool Who Gives What He Cannot Keep to Gain That He Cannot Lose...)

- An Index of Mission Subjects -

The GREAT COMMISSION in the New Testament is found in these places: Matt. 28:18-20;

Mark 16:15-20; Luke 24:46-49; John 20:21; Acts 1:8. It cannot be denied that GOD has a will

in the matter of World-wide Missions that includes each saved person. The fact that many do not

teach this is no reprieve from that responsibility.

I must state the subject clearly, -there is no way to avoid the New Testament’s call on local

churches toward missions. This has been so in every day of church history and will be true until

CHRIST comes to call the last call on the churches (Rev. 4:1 “...Come up hither...”). The way

in which men respond to the call of missions has been different in successive times but this call

has always remained substantially the same (Matt. 28:19 “...Go ye therefore...”).

I- The Bible and MISSIONS The Bible’s first mention of MISSIONS was in Gen. 3:15. Later,

this was restated in John 3:16. These text are also in order with 2 Cor. 5:19, 1 John 2:2, John

1:29, and Acts 17:26-27.

II- The Local Church and MISSIONS Churches miss the objective of Missions when they do

not view Missions as an extension of the ministry of the local church. Many mission boards

and mission organizations have a soft connection to the local church and that connection is

sometimes not effective to develop local church motives. The mission organization is just

not personal enough to exact this work. The personal missionary is in the place to do this

work for the local church.

III- The Pastor and MISSIONS The Pastor is in a place to co-ordinate missions on all levels.

If he can pry himself lose from the selfishness of his own little world. The Bible view is that

the World is the field -the task is one. Therefore; there is no difference between home and

foreign missions. Christians as a rule do not go beyond their leaders (A river never rises

above its source...) -whether in knowledge, zeal, consecration, or sacrifice.

IV- The HOLY SPIRIT and Missions The HOLY SPIRIT’S work in Missions is one of power

and enduement. That is, to have power and to give that power to the yielded servant. This

has been done in every generation as HE seeks out and provides power for the otherwise

unable servant. It could be said that if it is impossible it seems to be Missions. So HE adds

that unattainable element to Missions. Look with me at just one book of New Testament, The

Book of Acts, and see HIS foot print. (Acts 2:41; 4:4, 32; 5:14; 6:2, 7; 9:31, 42; 11:21, 24;

12:24; 13:44; 14:1; 16:5; 17:4, 12; 18:8).

V- The Apostle Paul and Missions The Apostle Paul is the most colorful character of the New

Testament. His place on the Mission Staff is assured by his dedication to the souls of men.

(Rom. 9:1-3; 10:1; 11:1) In Missions, Paul has set a pattern that has stood until this day. The

only Mission Motive that is not smitten to pieces by the atomic bombs of rationalism and

neo-paganism in any day of the past is the “Apostolic Mandate.” Within this rich call the

then known world was reached for CHRIST and we can use this same mandate today

(“...LORD what wilt thou have me to do...”). (2 Tim. 4:1-5)

VI- CHRIST’S Return and Missions The true prospective and goal of Mission effort is that



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of the early churches. Whatever else may be said of these early churches, this is undoubtedly

true, that their backs were toward the world and their faces were toward the coming of the

LORD. Their course was steered not only by the chart of their faith but also by the polestar

of their hope. (Eph. 3:6-7)

VII- Men and Missions The passage in Ezek. 22:30, “And I sought for a man...” is an

impressive reminder that GOD has chosen to make man an essential factor in the working

out of HIS divine purposes. In this particular case the sad words follow, “...but I found

none.” How unthinkable that the ALMIGHTY GOD, the CREATOR of all men should

search for just one individual but should search in vain! In the sixteenth chapter of Acts wefind the account of a call that was much more inspiring (see Acts 16:6-10).

VIII- Money and Missions If a Bible view is taken of the matter of Missionary Stewardship,

how could anyone see any other plan to reach the lost than Missions (Psa. 24:1 “The earth

is the LORD’S , and the fulness thereof...” If this verse is to be taken at its face value, all

things are HIS anyway. Prov. 3:9 gives this admonition: “Honor the LORD with thy

substance, and with the first fruits of all thine increase.” The promise of this truth comes in

the next verse (Prov.3:10): “So shall thy barns be filled with plenty, and thy presses shall

burst out with new wine.” (see James 2:5; Mal. 3:8-10)

IX- Prayer and Missions It can be said that even though Prayer has been placed last in the

order of this discussion, it is by no means last in importance. Rightly conceived, prayer is

the first and mightiest factor of all, in as much as the most vital consideration in missions isnot method, or money or even men, but it is GOD HIMSELF and HIS mighty working, and

it is prayer that, more than any thing else, that brings forth the revelation of GOD and calls

forth HIS working. (see James 5:16; Eph. 6:10-20 [vs.18]; Rom. 15:30-32)

Go, preach my Gospel, saith the LORD;

Bid the whole earth my grace receive

He shall be saved that trusts my word,

And he condemned who’ll not believe.

(By Isaac Watts, 1707 - taken from the Baptist Hymnal selection number 559)

Those who know CHRIST, and when taught the truth about what GOD desires for each

Christian, and still will not then readily involve themselves in Mission support have a spiritual

problem that is very deep and must be dealt with under tender means.

As this essay regards what can be seen as GOD’S desire for the saints, there is but one

conclusion to draw. Based upon the statements of scripture, let us see the mind of GOD and

where the “Mission Mandate” fits into HIS plan. The Pastor is in a place to coordinate Missions

on all levels. If he can pry himself lose from the selfishness of a small world view. The Bible

view is that the World is the field -the task is one. Therefore; there is no difference between

home and foreign Missions if we view “The Great Commission.” Christians, as a rule, do not

go beyond their leaders -weather in knowledge, zeal, consecration, or sacrifice.

Once more I must re-state the subject, - there is no way to avoid the New Testament’s call

on local churches toward missions. This has been so in every day of church history and will be

true until CHRIST comes to call the last call on the churches (Rev.4:1 “...Come up hither...”).

The way in which men respond to the call of missions has been different in successive times but

this call has always remained substantially the same (Matt.28:19 “...Go ye therefore...”).

5.1.1 - Who is the head of the church?

“We believe that Jesus Christ alone is the head of the church and that all Christian

churches should be free to worship without interference from the government” (Eph.



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1:22).

5.2 - What are the ordinances of the church?

We believe that Baptism and the Lord’s Supper are ordinances of Christ, to be continued till His

Second Coming; (1 Cor. 11:2; 1 Cor. 11:26; 1 Cor.14:40; Col. 2:5-8) and that the former is

requisite to the latter; that is to say, that those only can scripturally sit down to the Lord’s Supper

who, upon their profession of faith, have been baptized by immersion in the Name of the Father,

and of the Son, and of the Holy Ghost; and that, therefore, what is called “Mixed Communion”

or “Open Communion” (Rom. 16:17) is unscriptural, improper, and not to be allowed in thechurches of Christ. (See also Matt. 3:13-16; 28:19-20; John 3:22-23; Acts 2:37-42; 8:12; 9:18;

10:47-48; 16:14-15; 16:30-33; 18:8; 19:1-6; Rom. 6:3; Col. 2:12).

The two ordinances are symbolic and not sacramental. They comprise the object lesson of

the church for the work of Christ in Soteriology:

Baptism - Baptism is for believers, it is not for the unsaved. Water baptism does not in any way

add to our salvation, nor does it in any way enter into it. We are saved by grace through

faith, and on the ground of the shed blood of Christ; and this, not only from our original sin,

but from all sin, and from all our sins. The teaching that water baptism in any way atones for

our sins is unscriptural. The expression “Whoever believes and is baptized will be saved”

(Mark 16:16) doubtless has to do with the kingdom age rather than with the Church age.

(Note the context in verses 16-18). These signs surely do not always follow faith in the LordJesus Christ in the present age. Some Bible teachers believe they are Kingdom-age signs.

(See Kingdom of God and Kingdom of Heaven).

The Lord Jesus Christ fulfilled all righteousness for us when He died, was buried, and

rose from the dead. Baptism symbolizes all that, and when a believer submits himself for

water baptism and is buried under the water as a dead man and then is raised up again as in

resurrection, he is proclaiming his faith in Christ’s death, burial, and resurrection as the

means by which he is saved. By immersion only, can this symbolization be properly

portrayed. That baptism meant death, to be followed by resurrection, can be seen from our

Lord’s saying to James and John in Mark 10:38. He also says in Luke 12:50; until it is

completed!

In Matthew, the Lord Jesus is baptized by John in the Jordan River; and when John

would have prevented it, He said: “Suffer it to be so now: for thus it becometh us to fulfil

all righteousness.” Then John consented.

This speaks of a symbol, a type, as the Lord Jesus actually fulfilled all righteousness for

us when He died on the cross, was buried, and rose in resurrection; so water baptism

symbolizes all this, and it may be said that the sinner fulfills all righteousness when he dies

and is buried (is buried beneath the water), and is raised in resurrection (is raised up from

beneath the water); this is said by the apostle Paul in Rom. 6:4-5.... And also in Col. 2:12.

Baptism by immersion would more accurately symbolize (typify) His death, burial, and

resurrection. As further proof, in Acts 8:38-39 Philip and eunuch “went down into the water”

for baptism; John baptized in the Jordan River, where it speaks of the Lord Jesus “coming

up out of the water” (Mark 1:10); and John was baptizing at Aenon near Salim, because there

was “much” water there (John 3:23). Why was “much” water to be desired, and why not

baptize at one of the numerous and nearby wells, if sprinkling were to be used? The answer,

it seems, is apparent. Immersion is the only mode that will endure the test of Scripture.

The Lord’s Supper - This name was given by Paul to the commemorative ordinance instituted

by our Lord on the evening preceding His crucifixion (1 Cor. 11:20). Paul’s account is the

earliest record of the institution of the supper, probably early in A.D. 57, just twenty-seven

years after the supper was instituted. The apostle had introduced it five years earlier when



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he organized the Corinthian church and “delivered” to them the ordinance (1 Cor. 11:23).

He pledges his own truthfulness and authority for the correctness of his account by

saying “I received” and “I delivered”. He refers to the source of his information; he had not

been an eyewitness to the event, he had not been present at the institution of the supper, but

he had received from the Lord what he had delivered to them.

These words are capable of two interpretations. Either Paul had been granted a special

communication direct from the risen Lord, or else he had received the account from the Lord

through the Lord’s apostles, participants in the first supper. Matthew, an eyewitness, and

Mark, the companion of Peter, who was present at the institution of the supper, also recordthe circumstances; so does Paul’s companion, Luke.

Wishing to fulfill all righteousness and to honor the ceremonial Law while it continued,

Jesus made arrangements to eat the Passover with His disciples (Matt. 26:17-19). Since the

paschal lamb was killed in the evening, the paschal feast necessarily took place in the

evening (Matt. 26:20).

Wine mixed with water had come into use on such occasions. When, therefore, our Lord

was about to follow up the supper by the Communion, there was wine mixed with water on

the table. So also was there unleavened bread. He and His disciples were sitting (Matt.

26:20), by which is meant that, after the custom of the time, they half sat and half reclined

on couches.

When the paschal feast was finished, Jesus took bread and blessed it, at the same timerendering thanks for it. Giving it to His disciples, He said... “This is my body given for you;

do this in remembrance of me.” And the cup in like manner after supper saying... “This cup

is the new covenant in my blood, which is poured out for you” (Luke 22:19-20), “which is

poured out for many for the forgiveness of sins” (Matt. 26:28).

The object for which the Lord’s Supper was instituted was to keep Him in remembrance

(Luke 22:19 [See above verse]). It was to show forth “the Lord’s death until he comes” (1

Cor. 11:25-26).

The feast was not confined to the apostles or to the Jewish Christians, but was celebrated

in the churches of the Gentiles also, for instance at Corinth (1 Cor. 10:15-21). It was

understood to be the privilege of the Church for all time. The table on which the bread was

placed was known as the Lord’s table (1 Cor. 10:21); the cup as “the cup of thanksgiving”

(1 Cor. 10:16), and also was called “the cup of the Lord” (1 Cor. 10:21; 11:27).

5.2.1 - What about baptizing infants?

We deny and reject, as unscriptural and erroneous, the baptism of infants, whether by

immersion, sprinkling, pouring, or any other mode than believer’s immersion

(baptism). (Heb. 11:6; Acts 8:12; Acts 8:37). To dedicate infants is not the same

matter. Infant dedication serves to obligate the parents instead of the infant.

5.2.2 - Does baptism save the one baptized?

We reject as blasphemous the doctrine of Baptismal Regeneration; that is, that the

person baptized is or can be regenerated in, by or through baptism, much less, if

possible, whether by immersion, sprinkling, pouring, or any other mode than

believer’s immersion (baptism). (John 1:13; 1 Peter 1:23).

5.3 - Why are there so many Churches?

We believe that there is only one true church. There seems to be so many churches but this is a

misleading impression given to us by our worldly view. There is really an attempt to set up a

one-world church-state. This type of system would be the foundation for the Anti-CHRIST



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worship of Rev. 13:16-18.

The history of the world already records a one-world type government scheme. Constantine

in the forth century was its founder. Constantine was a mighty soldier but not a strong politician.

Claiming a vision in the sky of a cross and the words in Latin:- “IN HOC VINCE X.” These

words meant “IN THIS THOU SHALT OVERCOME.”

After this the battle was won and he was proclaimed Augustus and moved to establish a

church-state form of government. This ecclesiastical branch of his system is still alive today

(Roman Catholicism) even though the empire for which it was set up has failed.

To make the church-state scheme work well enough to cause as dramatic a change as weobserve in history, there had to be an adjustment in the Bible text. Soon after Constantine had

overtaken the empire these changes took place. There were two names that came to the forefront

in this Bible corruption: Origen (184-254) and Eusebius (260-340). It has been said that these

two men are responsible for more error in the Body of CHRIST than any ten atheists, or infidels,

who ever lived. The development of two text of Bible evidence is clear in the study of church

history. How else could there be so great a conflict in doctrine as it concerns the simple truths

of church order?

There has been, in every age of church history, since the first, a concerted effort to corrupt

the New Testament order of church by the corruption of the Bible. An effort was made early on

to separate the laity from the clergy which is referred to as “the deeds of the nicolaitanes.” (Rev.

2:6) This action took several centuries to accomplish, but when it came, it plunged society intowhat is called “The DARK AGES” even though The Reformation did come to end the darkness,

many never were able to come back to the same standard of church order that was enjoyed in

the N.T. times. The closest to that order today is found in the churches which are true to the

order of the ancient Ana-Baptist which have never really disappeared from the day’s of CHRIST

until this day.

5.3.1 - What do Baptist believe?

We Believe that the Baptist position is the most tenable of all denominational positions.

The Baptist position is difficult to define because there are several major Baptist

positions. There might be the “Traditional Baptist Position.” Then we see the

“Contemporary Baptist Position.” Our day has revealed a “Personal Baptist Position” -who knows what that might be? But, there is an “Historical Baptist Position” and this

is the position I hope to defend here.

The “Traditional Baptist Position” is the one held by many. It is a collection of

matters that include traditions that may not come from the Bible or may not have any

spiritual background at all. Then there is the “Contemporary Baptist Position” which is

a modern implementation of the “Traditional Baptist Position.” Under this, Modernism

is applied in full blown fashion. Modernism has never fitted the need and its denial of

the major tenants of the Christian faith are unworkable for the true conscience. Also

there is the “Personal Baptist Position.” The doctrine among Baptists that each believer

should determine what he believes has produced many deviations from the historic

standard of faith and practice.

The “Historical Baptist Position” is the only position that is defensible. This position

has been held by Baptist believers from the first century until our day. This position has

been supported through the commentary of scholars from almost every other

denominational group. This position has influenced the progress of culture in ways that

have brought significant change. This position has maintained a stance within the

Scripture from early times and the few who hold this place today are busy with efforts

to continue this orientation into the future. The “Historical Baptist Position” can be



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distinguished from other Baptists by several simple marks:

1. A constant acceptance of the Truth of the Bible. The soundly established and well

distributed Bible is the foundation of the “Historical Baptist Position.” This divine

library is a volume of volumes mighty to Forge the message of Grace, Fight the

madness of false doctrine, and Fix the meditations of scattered minds in any age.

It is the historic rule of practice and faith and is still valid today. If the Bible was

read and believed by the Christian society, all churches would be “Historical

Baptists.”

2. An interpretation of Scripture under Pauline influence. Pauline teaching was believed by Augustine of Hippo and expressed in several writings but was not

Baptistic. John Calvin, used this as a basis of his “Institutes of Christian Religion”

but it was not Baptistic. The Reformers maintained this system of thinking and still

do in this hour, yet they are not Baptistic. “Historical Baptists” have held the

doctrines of grace from the earliest times of Christian history. This, being rejected

by most Baptists of our day, draws a sharp contrast between these branches of the

Modern Baptist denomination and the Baptists of historic record.

We reject the nick-name “Calvinist” and believe that Calvin, himself, would not

be a “Calvinist” today. This historic system of doctrine that has distinguished

Baptists would once again serve that noble purpose for the Baptists of the 21 st

Century. The distinctives taught by the true church are in question here and if these be torn away there is no distinctive and all churches are the same. (see Song of Sol.

6:7-10) Our God promises to make a distinction.

3. With this, a consistent message of the Grace of God to save and keep sinners. (Plus

Nothing; Minus Nothing) Once again, The delineation of this message is a Spiritual

imperative. There are only two messages within religious methods. The message of

works salvation is a reflection of a perceived covenant of works which does not exist.

But there is a covenant of Grace between the race of mankind and Holy God.

“Historical Baptists” have raised this covenant with zeal and if we return to it once

more, it would make an impact as it has every time it has been articulated (“For

though I preach the gospel, I have nothing to glory of: for necessity is laid upon me;

yea, woe is unto me, if I preach not the gospel!” 1 Cor. 9:16).

4. A sometimes hidden but yet unbroken perpetuity from the days of Christ. The study

of Church History is an interesting branch of the major work. This line of

investigation covers about 2000 years so far, starting in the earthly Ministry of

JESUS CHRIST and extending into these present days and forward until an

undetermined time (undetermined at least by us). The characters in the saga of

Church History are varied and colorful. Some of the people in the line of Church

History are an inspiration and some are as low as they come - every day seems to

have had its share of each type.

However, you may estimate the progress of church history, there must be an

admission that there is an all seeing eye, an ever guiding hand and an eternally caring

heart at work to bring about the desired will of the FATHER. (Jer. 29:11) This

PERSON is whom we wish to serve -GOD being our helper. This is the Foundation

of this thing called “Church.” If the churches of today have any foundation it must

be CHRIST (1 Cor.3:9-11). And, if there can be found any Churches on the right

foundation I say it is proof that GOD has kept HIS SON’S Promise to the Church of

HIS earthly ministry (Matt.16:18). This branch of Church History is called Church

Perpetuity.

We must keep in mind the fact that of the 115 times the word “church” is used



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in the New Testament, 90 of these times it refers to a local congregation of baptized

believers covenanted together as the body of CHRIST, but HE is the foundation of

these churches and every other New Testament church. The term “perpetuity” is an

important factor in many ways as can be seen.

The “Historic Baptists”are the only ones who have a valid claim to this

perpetuity of succession and there might be set forth three reasons: 1) In the

providence of time, these churches were built upon the proper FOUNDATION (1

Cor.3:10-11). 2) They have been constructed with the right MATERIAL (Eph.2:20)

3) and perpetuity has proved that they are in the will of GOD (Heb.10:25) “And I sayalso unto thee, That thou art Peter, and upon this rock I will build my church; and the

gates of hell shall not prevail against it.” (Matt.16:18) (see Song of Sol. 6:7-10)

History is often boring and dry, yet it is important to know where we came from.

In Isaiah 51:1 the Lord says, “Look unto the rock whence ye are hewn, and to the

hole of the pit whence ye are digged.” Many people have asked me where Baptists

came from and who they are. If you ask the average man in the street today what he

knows about Baptists, you will find it is little or nothing. A recent survey taken in

one of the busiest shopping centers, you could have heard the following answers: A)

“Never heard of them.” B) “Some church or religious movement.” C) “They

shove your head under water.” D) “Could be a pop music group.” Among those

questioned was found one Christian. In childhood she had attended a Baptist SundaySchool, but later sought fellowship in various other churches. At some time during

this period she was immersed by an obliging Methodist Minister. However, baptism

by immersion does not automatically make one a Baptist. There are many so-called

religious bodies around today who baptize their converts but they cannot, by any

stretch of the imagination, be called Baptist in either name or doctrine.

Who, then, are Baptists? Firstly, and most importantly of all, Baptists are people

not a denomination. They are people who, in every age, since the days of Christ and

against all adversity, have held firm to the true teachings of the New Testament.

Banding together in groups or assemblies they lived, and often died, to preserve,

intact, the truths of the Gospel. Over the years they have been misunderstood,

scorned, persecuted and murdered in the millions. And they have been called

everything from political agitators to heretics. With a heritage so colorful and

interesting, it is sad to see the demise of this institution of God’s making. Indeed,

most Baptist don’t even know what they believe nor where they came from.

These matters, stated above, are the heart of the “Historical Baptist” position. In

the light of abundant Bible teaching, the Doctrines of The Sovereignty of GOD and

Free-Grace are the only teachings that will survive the test of Scripture. (Isa.18:20)

Three questions leave the case without debate: 1) Is our GOD ABLE (Heb.7:25)? 2)

Is the race of mankind in the grip of sin and the fall, so as to render him “unable”

(Impotent) (Rom.5:6; Gen.6:5; Rom.3:11)? 3) Can GOD; therefore, redeem the fallen

race of mankind (Rom.8:28-34)? If HE is Sovereign HE can redeem all he chooses -

If he is finite; the sinner has no hope and preachers are vain.

Under this reasoning, the Doctrines of the Sovereignty of GOD and Free-Grace

become a more than tenable position. This position is born by many: A.W. Pink,

John Gill, Benjamin Keach, C.H. Spurgeon, L.R. Shelton, B.B. Caldweld, Rolfe

Barnard and a host of many, out of the camp of “Historic Baptist,” with which I

gladly take my place and am gladly akin.

Baptists are in the order of church that Jesus built in Matt. 16:18. That was the

sober verdict of these historians, who were not Baptists, in most cases, but they



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reveal that historians long before them had conceded the facts which they record.

And the historians to whom they refer were not Baptists! The “Historical Baptist

Position” has been distinguished from other Baptists by these several issues.

“Historical Baptists” make these things clear.

There is, among “Historic Baptists,” (#1) a constant acceptance of the Truth of

the Bible. It is clear that these truths are documented in the Word of God. These

issues are illustrated through (#2) an interpretation of Scripture under Pauline

influence. With this, (#3) a consistent message of the Grace of God to save and

keep sinners. Then is seen (#4) the sometimes hidden but yet unbroken perpetuityof the church from the days of Christ.

These four marks serve to show the major differences between Baptists and make

the point that there are still a few who have an “Historical Baptist” position. As many

other things are self-evident, the Baptistic position also proves itself. All who look

for the truth can find the matter is clear. The admonition that is most needed, after

reading this booklet, is that honest believers should seek to follow the path of truth

and light.

An “Historic Baptist Church” has a strong “Fundamental” and “Conservative”

position and is often misunderstood by other Baptists and by other denominational

congregations because of the convictions which make it “Historic.” A Baptistic

system of doctrine is not a denomination and we seek to be both Baptistic (which we believe is taught in the BIBLE) and Independent (which is taught by the comparison

of current spiritual apostasy in the main-line denominations with our consciences).

Our fellowship is limited by our convictions - therefore this statement is set forth to

inform and encourage those who stand outside this congregation. Sometimes our

practice of faith and rule of life does not fit the norm and our separated lifestyle may

confuse the observer.

There are many Baptist societies in this order of the first century Christians.

Their worship is that like unto those who first trusted the freshly shed blood of our

SAVIOR and believe that, as near as possible, those who claim to be Christians

should seek the historic order of faith and practice, worshiping and serving in that

order as a perpetuation of that “never-fallen” witness of the “GRACE of GOD that

bringeth salvation.” (Titus 2:11)

Having faith in HIS (CHRIST’S) promise in Matt.16:18 we are fully confident

that the “Gates of Hell will not prevail against” the church that CHRIST built. HE

promised to keep HIS word “PURE” (Psa. 12:6-7) - and HE promised to keep all the

souls who would simply trust HIS grace (John 10:28) - and we are sure HE can keep

HIS church.

5.3.1a - What do historians say about the Baptist?

We believe history has vindicated the Baptist. Dr. B.H. Carroll, founder of

Southwestern Baptist Theological Seminary, Fort Worth, Texas, wrote in

comments on Ephesians 3:21: “I could never understand why some Baptists say

there is no ‘church’ [Assembly] succession. I believe that God has had a people

in all ages, and that He had an organized people.” This can be proven to the

honest reader through the words of recorded history, the evidence of time and the

writings of the opponents of the Baptist.

CARDINAL HOSIUS - A Catholic dignitary, spoke these words in the Council

of Trent, A.D. 1554: “If the truth of a religion were to be judged by the

readiness and cheerfulness which a man of any sect shows in suffering, then



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the opinions and persuasions of no sect can be truer or surer than those of the

Ana-Baptists; since there have been none for these twelve hundred years that

have been more grievously punished.”- Orchard’s History, p. 364

CARDINAL GIBBONS AND PATRICK J. HEALEY - In a work entitled

“Crossing the Centuries,” published in 1912 by the “Educational

Association,” edited by William King, and the two Catholic dignitaries just

mentioned and with them former Presidents of the United States, Theodore

Roosevelt and Woodrow Wilson: “Of the Baptists it may be said that they are

no Reformers. These people composing bodies of Christian believers knownunder various names in different countries, entirely distinct and independent

of the Roman and Greek ‘churches,’ have had an unbroken continuity of

existence from apostolic days down through the centuries. Throughout this

ling period they were bitterly persecuted for heresy, driven from country to

country, disfranchised, deprived of their property, imprisoned, tortured and

slain by the thousands, yet they swerved not from their New Testament faith,

doctrine and adherence.”

ZWINGLI - Great Protestant Reformer: In the Sixteenth Century he wrote: “The

institution of Ana-Baptism is no novelty, but for thirteen hundred years has

caused great disturbance in the ‘church.’” He admits Baptist existence back

to within two hundred years of Christ and His apostles. What disturbance didthe Ana-Baptists cause? They were our historic Baptist Brethren. In

contending for the faith once delivered to the saints, they began to refuse to

accept as valid baptism the immersions of otherwise of those groups who had

become corrupt in doctrine and practice.

MOSHEIM - A great Lutheran Historian: “The First Century was a history of

the Baptists. Before the rise of Luther and Calvin there lay concealed in

almost all countries of Europe persons who adhered tenaciously to the

principles of the Dutch Baptists,” -Century Sixteen, part 2, chapter 30. “The

true origin of that sect which acquired the name ‘Ana-Baptist,’ is hid in the

remote depths on antiquity, and is consequently difficult to be ascertained.”

He thus admits that Baptists are not Protestants, whose origin began in

Roman Catholic Hierarchy, who protested against the Hierarchy, and whose

origin ins not hid in the depths of antiquity. Mosheim is a great historian, and

certainly not a Baptist, but he admits that there were Baptists before there

were Lutherans, or any other Protestant denomination. Mosheim considered

Baptists as heretics, which they were not and are not, but are apostolic in

both faith and practice.

WADDINGTON - Episcopalian, Fellow of Trinity College, in fact an

Episcopalian minister, in “ ‘Church’ History from the Earliest Ages to the

Reformation,” page 290: There are some who believe in the Vaudois

[Waldenses] to have enjoyed the uninterrupted integrity of the faith even

from apostolic ages...A Dominican, named Ranier Acchoo, who was first a

member and afterwards a persecutor of their communion, described them, in

a treatise which he wrote against them, to the following purpose: ‘There is

no sect so dangerous as the Leonists [another name for the Waldenses] for

three reasons: First, it is the most ancient-some say as old as Sylvester, others

as the apostles themselves. Secondly, it is very generally disseminated; there

is no country where it has not gained some footing. Thirdly, while the other

sects are profane and blasphemous, this retains the utmost show of piety; they



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live justly before men, and believe nothing respecting God that is not good;

only they blaspheme against the Roman ‘church and the clergy, and thus gain

many followers.’”

ALEXANDER CAMPBELL - The Baptist denomination in all ages and all

countries has been, as a body, the constant asserters of the rights of man and

the liberty of conscience. They have often been persecuted by Pedo-Baptists;

but they never politically persecuted, though they have hd it in their power.”

Alexander Campbell on Baptism, p. 409, editions 1851, 1853. Clouds of

witnesses attest the fact, that before the Reformation from popery, and fromthe apostolic age, to the present time, the sentiments of Baptists, and the

practice of Baptism have had a continuous chain of advocates, and public

monuments of their existence in every Century can be produced.” Campbell-

McCalla Debate, p. 378.

The Baptists can trace their origin to apostolic times, and can produce

unequivocal testimony of their existence in every Century to the present

time.” Campbell’s Debate with Walker.

T.R. BURNETT - In his day, a well known minister of the same faith as

Alexander Campbell, in “Christian Messenger,” December 8, 1886: “The

Baptists have connection with the Apostles through the line of succession

which extends back three hundred and fifty years, where it connects with theWaldensian line, and that reaches to the apostolic days. This is not a Baptist

line, but the Baptists have connection with this line, and through it have

connection with the Apostles.”

“Christ formed His ‘Church’ [Assembly] upon a rock, and it has been

there ever since. In the days of Alexander Campbell it was wearing the name

‘Baptist Church’ [Assembly]. With Alexander Campbell we say the Kingdom

was with the Baptists before he and his coadjutors started the Reformation.”-

“What and Where Is the Church,’ by T.R. Barnett, p. 73

BANCROFT - Historian and American statesman: “Freedom of conscience,

unlimited freedom of mind, was from the first the trophy of Baptists.”

BENJAMIN FRANKLIN - a minister, in Living Pulpit, p. 384: If popery were

born too late, or is too young, to be the true ‘church’ [Assembly], what shall

we say of those communions born in the past three centuries? They are all

too young, by largely more than a thousand years. No ‘church’ [Assembly]

that has come into existence since the death of the apostles can be the

‘church’ [Assembly} of the living God.”

JOHN O. RIDPATH, METHODIST HISTORIAN - “I should not readily

admit that there was a Baptist ‘church’ [Assembly] as far back as A.D. 100,

though without doubt there were Baptists then, as all Christians were then

Baptists.”-Jarrell’s “Church Perpetuity,” p. 69.

ENCYCLOPEDIA OF RELIGIOUS KNOWLEDGE - History of Dutch

Reformed ‘Church’, Vol. 1 page 148: Dr. Dermont, chaplain to the king of

Holland, and Dr. Ypeij, professor of theology at Gronigen, in 1819, were

commissioned by the King’s order to prepare a history of the Dutch

Reformed Church, which was the State Church of Holland. The history was

prepared under royal sanction and published officially. It witnesses the

antiquity and orthodoxy, not of the Dutch Reformed Establishment, but of the

Dutch Baptists. Here is what they reported to the king: “We have now seen

that the Baptists, who were formerly called Ana-Baptists, and in later times



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Mennonites were the original Waldenses, and have long in history received

the honor of that origin. On this account the Baptists may be considered the

only Christian community which has stood since the Apostles, and as a

Christian Society which has preserved pure the doctrines of the Gospel

through the ages. The perfectly correct external economy of the Baptist

denomination tends to confirm the truth, disputed by the Romish Church, that

the Reformation brought about in the Sixteenth Century was in the highest

degree necessary; and at the same time it goes to refute the erroneous notion

of the Catholics that their communion is the most ancient.”

6 - What are the things that shall be in the last?

Eschatology - The Doctrine of Last Things (Job 14:14) - Every system of religion has its own study

of “eschatology”. If there is a beginning, there also must be an end (compare 2 Cor. 5:17 with Rom.

8:22-23 or Gen. 1:1 with Rev. 21:1-2). Man is constantly interested in the end, and in many cases

the thoughts of the future take much of his time and energy. We will study this vital subject from

three directions:

I- The last things of a personal life (Heb. 9:27) (Physical death as it is compared to spiritual death

and the state after death in this world). (Eccl. 8:8)

II- The last things of prophetic record (Rev. 4:1 “...things which must be hereafter.”) (The signs

of the times, O.T. record and N.T. record; interpretation of prophecy in light of the other optionof lawless and empty humanism, the development of history; and lastly; the Bible has said so

much on this subject as we look forward to what the future holds and the fulfillment of

Scripture). (2 Peter 2:6)

III- THE last things as it relates to the second coming of CHRIST and the eternal future. (Heb.

10:37) (no “time” in the future-only a sure existence in one of the two states -“Heaven” or

“Hell.” (Dan. 12:2) These three seem to be generally important:

A-Christ’s Holy Personality is the Spirit of Prophecy (Rev. 19:10)

B-Christ’s Second Coming Is the Substance of Prophecy (1 Thes. 4:13-17)

C-Christ’s Glorious Reward is the Solace of Prophecy (1 Thes. 4:18)

6.1 - Where do men spend eternity?

We believe in the Resurrection of the body, both of the just and the unjust (Acts 24:15), that the

just (the elect) shall be raised up in glory and honour (Matt. 24:31; Matt. 25:31-40), and be

openly acknowledged and fully acquitted in the Judgment Day, before angels, devils and sinners,

and made fully and eternally blest both in body and soul; and that the wicked shall be raised up

to be condemned, body and soul, to the unspeakable torments of hell for ever and ever. (Isa.

26:19; Dan. 12:2; Matt. 25:31-46; John 5:28-29; Acts 23:6; Rom. 6:23; Rom. 8:11; Rom. 8:23;

Rom. 14:10-12; 1 Cor. 15:52; 2 Cor. 5:10; Rev. 20:12-15).

6.1.1 - If there is a Heaven is there also a Hell?

We believe in the everlasting, conscious blessedness of the redeemed in Heaven and the

everlasting, conscious punishment of the unregenerate in Hell. (Psa. 9:17; Isa. 14:15; Luke

16:23; Rev. 20:14)

Heaven - Heaven is the dwelling place of God and for those who go there a place of

everlasting bliss (Heb.12:1-2). Scripture implies three heavens, since “the third heaven”

is revealed to exist (2 Cor. 12:2). It is logical that a third heaven cannot exist without a

first and second. Scripture does not describe specifically the first and second heaven. The

first, however, apparently refers to the atmospheric heavens of the fowl (Hos. 2:18) and

clouds (Dan. 7:13). The second heaven may be the area of the stars and planets (Gen.



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1:14-18). It is the abode of all supernatural angelic beings. The third heaven is the abode

of the triune God. Its location is unrevealed. (See Matt. 23:34,37; Luke 10:20; and Rev.

21:2, 20-27).

Hell - Hell is the future place of eternal punishment of the damned including the devil and

his fallen angels. There are several words rendered as Hell: Hades - A Greek word. It is

the place of the dead, the location of the person between death and resurrection. (See

Matt. 11:23; 16:18; Acts 11:27; 1 Cor. 15:55; Rev. 1:18, 6:8). Gehenna - A Greek word.

It was the place where dead bodies were dumped and burned (2 Kings 23:13,14). Jesus

used the word to designate the place of eternal torment (5:22, 29, 30; Mark 9:43; Luke12:5). Sheol - A Hebrew word. It is the place of the dead, not necessarily the grave, but

the place the dead go to. It is used of both the righteous (Psa. 16:10; 30:3; Isa. 38:10) and

the wicked (Num. 16:33; Job 24:19; Psa. 9:17). Hell is a place of eternal fire (Matt.

25:41; Rev. 19:20). It was prepared for the devil and his angels (Matt. 25:41) and will

be the abode of the wicked (Rev. 21:8) and the fallen angels (2 Peter 2:4).

The present abode of the lost eventually to be cast into the Lake of Fire. (Matt.25:41-

46) (Dan.12:2; Heb.10:28-29) With the current renewed interest in the occult, witches,

astrology, demonism, and Satanism, Hell has taken on a new significance. Few dare

preach as boldly about Hell, as is needed. This message is almost a lost doctrine in

modern days.

A resent questionnaire sent to 7,441 clergyman was tallied and the figures reflect adeplorable fact. Among those ministers responding to the survey; 58 percent of the

Methodists, 60 percent of the Episcopalians, 54 percent of the Presbyterians, and 35

percent of the American Baptists agreed that “Hell does not refer to a special location

after death, but to the experience of self-estrangement, guilt, and meaninglessness in the

life.” In other words, they do NOT believe in a literal Hell. (This data quoted from “Hell

You Say!” by C.G.Johnson in the Preface pp. vii) With so much confusion in the pulpits

of America, it is no surprise that there is a puzzled population that can not grip the truth

of GOD’S Word concerning Salvation - “If there is no Hell, why must we be saved?”

The Truth is that there is a Heaven to gain an a Hell to shun.

The subject is dealt with many more times, the word “Hell” is used 31 times in the

Old Testament and 23 times in the New Testament.

Hell’s Location:

1- In the lower parts of the Earth (Eph.4:9; Psa.16:10; Acts 2:27)

2- Under the foundations of the mountains (Deut.32:22)

3- In the nether parts of the Earth (Ezek.31:14-18; 32:24)

4- An enlarged placed (Isa. 5:14)

Hell is:

1- A place-it has keys (Rev. 1:18)

2- Real-it has torments (Luke 16:23)

3- Popular-it enlarges itself (Isa. 5:14)

4- Sure-if you don’t trust CHRIST (Rev. 20:15)

Some people who believe in the passages in the Bible about heaven, utterly reject the

references to hell. There have always been a reasons, in the mind of some, to discount

the message of Hell. Robert Ingersoll, a famous lawyer and atheist in the latter part of

the nineteenth century, once delivered a blistering lecture on hell. He called hell the

“scarecrow of religion” and told his audience how unscientific it was, and how all

intelligent people had decided there was no such place. A drunk in the audience came

up to him afterward and said, “Bob, I liked your lecture; I liked what you said about hell.

But, Bob, I want you to be sure about it, because I’m depending upon you.” Shouldn’t



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we all be sure...?

Hell has an horrible picture as seen in two passages of the Scripture: “Where the

worm dieth not...” Mark 9:43-50 Everlasting Fire (Many are headed in this path...NOW!)

“...for their worm shall not die, neither shall their fire be quenched; and they shall be an

abhorring unto all flesh.” Isa. 66:22-24 Hellish Souls Are Seen (The future will find

them still suffering there.)

But you don’t have to go to hell... Once an art student painted an extremely realistic

picture of a deep forest. Upon the professor’s looking at it, he promptly told the student

that it made him feel hopeless and instructed him never to paint this subject againwithout painting a path out of the woods. We have painted a picture of Hell and put a

hopelessness in the reality of Hell; but the path out is CHRIST through the Grace of

GOD.

I- CHRIST died to save (1 Cor.15:3 -The simplest statement of the Gospel- “...how that

Christ died for our sins according to the Scriptures;”)

II- GOD intends for HIS Children to go to Heaven when they die (John 14:2 “In my

Father’s house are many mansions: if it were not so, I would have told you. I go to

prepare a place for you. 3 And if I go and prepare a place for you, I will come again,

and receive you unto myself; that where I am, there ye may be also.”)

III- The HOLY GHOST is in the business of calling sinners today (John 6:44 “No man

can come to me, except the Father which hath sent me draw him: and I will raise himup at the last day.” with Rom.8:30) “But these are written, that ye might believe that

Jesus is the Christ, the Son of God; and that believing ye might have life through his

name.” (John 20:31) There is No Time for Delay (1 Cor.7:29 “But this I say,

brethren, the time is short...”)

A- Tomorrow is uncertain (Prov.27:1)

1) “Put not your trust in princes...” (Psa.146:3) [OTHERS]

2) “For all flesh is as grass...” (I Peter 1:24) [OURSELVES]

3) “For what is your life?.. (ONLY) Vapor” (James 4:14) [LIFE ITSELF]

B- No escape if we neglect (Heb.2:3)

1) The only “NAME” to call on (Acts 4:12)

2) The only “WAY” to the FATHER (John 14:6)

3) The only “GOSPEL” to preach (Gal.1:6)

C- What profit is there in delay (Mark 8:36)

1) The rich farmer lost his barns and his SOUL (Luke 12:16-21) by delay

2) The rich man lost his sumptuous life style and his SOUL (Luke 16:19-23) by

delay

3) The rich young ruler lost his joy and his SOUL (Matt.19:16-24) By delay

what will you lose? (Rom. 6:23 “The wages of sin is death...”) What will you

gain if you do not? “...the gift of GOD is eternal life...”

6.1.1a - Some have said that the wicked are just burned up – annihilated – what does

the Bible teach?

We reject the doctrine of the annihilation of the wicked, and believe that all who

die out of Christ shall be turned into hell, the fire of which shall never be

quenched, the wicked there suffering for ever the torments of eternal fire. (Matt.

25:46; Rev. 19:last part of 20; Rev. 14:10-11; Rev. 20:10; Rev 20:15). Note - It

is the same word in the Greek which, in Matt. 25:46, declares the eternity of life

for the sheep which declares the eternity of punishment for the goats. So (Rev.

20:15), those who are “not written in the book of life” are “cast into the lake of



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fire,” where they are “tormented for ever and ever.” (Rev. 20:10). Now the same

words which are there translated “for ever and ever” are also used in Rev. 10:6,

where the angel “sware by Him that liveth for ever and ever.” Therefore if God

is “to live for ever and ever,” the torment in the lake of fire is to be for ever and

ever; for the words are exactly the same in both passages.

6.1.1b - What is the Future Destiny of Believers?

We believe that if a person is born once he will die twice, but if that person is born

twice (“Ye must be born again...”) he will die once. Before the new birth, that person had a past and no future, but after the new birth he has no past and a great

future.

1. He who does God’s will lives forever; the world and all it contains passes, but

he continues (1 John 2:17; John 6:40).

2. He who believes on Jesus Christ and keeps His Word shall never die (John

11:25-26; 8:51); believers “in Christ” fall asleep, they do not die (Acts 7:59-

60); until Christ comes, believers who have departed this life are said to

“sleep”. (Note that sleep is not necessarily a state of unconsciousness, but

often of the highest consciousness and mental activity; sleep is however,

usually a condition in which one is largely shut out of activity with the

outside world, and shut up to God and His angels, or to the devil and hisangels).

3. When the believer gets out of the flesh (the body) he departs to be with Christ;

when he is absent from the body he is at home with the Lord (Phil. 1:23-24;

2 Cor. 5:6-8). The Bible gives little information on this; it does say that this

state “is better by far” than our present state (Phil 1:23). This leaves no room

for purgatorial tortures, nor for a state of unconsciousness; it is evidently a

state of conscious bliss, but not the highest state the believer shall attain (2

Cor. 5:1-4, 8).

4. When Christ comes, the bodies of those who sleep “in Christ” shall be raised

from the dead; not precisely the same bodies, however, even as the grain

that grows is not precisely the same as the grain sown. The sown graindisintegrates and many of its constituent elements go, no one can say where,

but the formative principle takes to itself many new elements, no one can say

when, and this is true in the resurrection (1 Thes. 4:16; 1 Cor. 15:12-13, 20-

23, 35-38).

5. At the resurrection we shall be given, in place of the “earthly tent we live in”

(our present physical frame), “we have a building from God, an eternal house

in heaven, not built by human hands” (the resurrection body). Mortality shall

be swallowed up of life (2 Cor. 5:1-2, 4).

6. At His coming our Saviour will give us a new body conformed to His... (Phil.

3:21)

7. At the resurrection of those who sleep in Jesus, believers who have remained

alive until that time and those who are raised shall be caught up together to

meet the Lord in the air (1 Thes. 4:17); after that we will be with the Lord

forever (John 14:3; 1 Thes. 4:17; John 12:26). We shall be in a prepared

place, a place where Jesus has gone for the express purpose of preparing it

for us; we shall be a prepared people in a prepared place. This place that

Jesus is preparing He speaks of as “mansions” in KJV. (See John 14:2).

We shall be in a city which has foundations, whose Builder and Maker



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is God; a better country than this, a heavenly country; a city prepared of God

for us (Heb. 11:10, 16). It will be an enduring city (Heb. 13:14), and we will

not go to some building to worship, for the Lord God Almighty and the Lamb

are its temple (Rev. 21:22).

That city has no need of the sun or moon to shine upon it, for the glory

of God gives it light, and the Lamb is its lamp (Rev. 21:23). Paul got a hint

of the dazzling brilliance of that light on the Damascus road. Our resurrection

eyes will be able to endure and enjoy the glory that blinded him; the gates

shall never be shut and there will be no night, but perfect security and nodarkness (Rev. 21:25).

Nothing unclean, nothing abominable, nothing false, untrue, or unreal

will be there – no saloons, no filth, no shams (Rev. 21:27). There shall be a

river of water of life, bright as crystal, flowing out of the throne of God and

of the Lamb down the middle of the great street of the city; and on both sides

of the river shall be the tree of life, bearing twelve fruits, yielding its fruit

every month, and the leaves of the tree for the healing of the nations (Rev.

22:1-2).

8. We shall be like Him (1 John 3:2), and we shall, with Him, be manifested in

glory, not only beholding His glory but reflecting it in ourselves (Col. 3:4);

and the glory that God has given to Jesus shall be ours (John 17:22).We shall be sharers of God’s own glory and Kingdom; we shall be heirs

of God and joint-heirs with Jesus Christ, glorified together with Him (1 Thes.

2:12; Rom. 8:17).

9. We receive salvation through faith, but rewards will be given us according to

our own works (Luke 19:12-13, 15-19), and will vary in proportion to fidelity

in service (Matt. 6:20; 1 Cor. 3:11-15). Among the many rewards promised

are:

A. The crown of life, being for those who endure temptation (trial), promised

by the Lord to them that love Him (James 1:12);

B. The crown of righteousness, for all those who have “longed for his

appearing” (2 Tim. 4:8);

C. The crown of glory, for those under-shepherds who have properly

attended the flock of God during the absence of the chief Shepherd (1

Peter 5:1-4).

10. God has promised, Christ has appointed, and it is the Father’s good pleasure

to give a Kingdom to them that love God and continue with Christ in His

trials (James 2:5; Luke 22:28-29; 12:32). In this Kingdom we shall reign with

Christ as priests of God and Christ (Rev. 20:6); this Kingdom was prepared

for us from the foundation of the world (Matt. 25:34).

11. To him that “overcomes” (1 John 5:5) Christ will give to eat of the tree of

life, which is in the paradise of God (Rev. 2:7). He shall not be hurt of the

second death (Rev. 2:11); Christ will give him of the hidden manna and a

white stone with a new name on it which no one knows but him who secures

it (Rev. 2:17).

He also will have authority over the nations, and he shall rule them with

a rod of iron (Rev. 2:26-27). He shall be arrayed in white garments, his name

will be in the book of life, and Christ will acknowledge him before the Father

and His angels (Rev. 3:4-5).

He will be made a pillar in God’s temple, and upon him Christ will write



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the name of God, of the city of God, and His own new name (Rev. 3:12); he

will sit down with Christ in His own throne (Rev. 3:21).

12. God shall wipe away all tears from the eyes of His people; death shall be no

more, and neither shall there be any mourning, crying, or pain anymore (Rev.

21:3-4).

And we shall be unreprovable in the day of the Lord Jesus Christ; He will

so perfect us that there will be absolutely nothing in us that even He can be

displeased with (1 Cor. 1:8). So, we who are guarded by God’s power

through faith into a salvation ready to be revealed in the last time, shallreceive an inheritance, incorruptible and undefiled, that does not fade away,

reserved in heaven for us (1 Peter 1:3-7).

6.2 - What is the Hope of the Church?

We believe that Christ Second Coming is the Hope of the Church. (1 Thes. 4:18) We also believe

that this coming is both personal and imminent second coming of Christ.” (John 14:3; 1 Thes.

4:16) The second coming of the Lord Jesus Christ begins with the rapture of the Church in the

air, followed by the Great Tribulation, during which time will also occur the judgments at the

judgment seat of Christ, which constitute the giving of rewards for good works, consummating

in His coming to the earth in power and great glory; the elapsed time for these momentous

events will be at least seven years, the period of Daniel’s seventieth week (Dan. 9:27), whichcorresponds to the time of the Great Tribulation (Matt. 24:29-30).

1. The word rapture is found nowhere in Scripture; it is a word used to designate an event, and

comes from a root meaning “to be caught up”. The rapture, Christ’s descent into the air to

meet His caught-up Church, constituting every believer both living and dead, is the next

event of divine prophecy to take place. There is no known prophecy yet unfulfilled between

the present time and this tremendous event, so marvelously and concisely pictured by the

apostle Paul in 1 Thes. 4:13-18:

2. Following the rapture, Christ will set up His judgment seat, probably somewhere in the air,

before which all His saints will appear one by one (Rom. 14:10; 2 Cor. 5:9-10), for the

judgment of their works, and the giving of promised rewards (1 Cor. 3:11-15; 4:5). This will

transpire in all probability during the seven years of the Great Tribulation on the earth.

3. After completion of the giving of His rewards, in Rev. 19:11-16, the Lord Jesus Christ is seen

as He is leaving heaven with His saints and angels for the purpose of destroying His enemies

and setting up the Kingdom of heaven on the earth:

4. Then comes the revelation of Christ in Matt. 24:27, 29-30 He is seen again: (See also Is 2:12-

21; 13:9-13; Zec. 2:10-13; Luke 17:28-30; 21:25-27). And so, with power and great glory,

He will return to the earth, establishing His throne, upon which He will reign, together with

His saints, for a thousand years (Rev. 20:4-6); after which the Kingdom will be turned over

to God the Father.



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The Enemies of Old Path TheologyMost would think that the Gospel would be so innoxious that it would have no enemies – but this is far

from the truth. The Gospel is the most volatile issue of all contemporary matters. Broadly speaking, we may

identify five great enemies of the Gospel in our society today. The thought of them makes us groan within.

I- Secular Humanism. Making man the measure of all things, it has no time for God or for anything

coming from or pointing to God. It is expressed in a yearning after culture and freedom of thought

and “the cultivation of the polite branches of knowledge” developing “a system of thinking in which

man, his interest and development are made central and dominant.” Its tendency is to exalt the

cultural and practical rather than the scientific and speculative, and to encourage a spirit of revolt

against existing opinions. Yet its advocates’ avowed concern for man’s well-being when their

principles are applied to life has been and continues to be disastrous to “Old Path” Gospel efforts.

II- Islam. Islam comes from the concept that Christianity is merely “one path to God.” Rather, it can

be proven (Biblically) that Christianity is the only true “religion”. (Ex. 20:3; Psa. 86:10; Acts 4:12).

As an example of this “Pluralism,” Islam is thought to be religiously equal with Gospel efforts.

Islamic teaching and its efforts to “evangelize” the world is an enemy of the “Old Path” message.

Islam is aggressively critical of western social anarchy and increasingly vocal on behalf of

Islamic law, it meets with little resistance from so-called church leaders and will stop at nothing to

assert its claims. But, when Jesus comes, Islam will be a “was-lam”!!

III- Popery. The doctrines and dogmas of Roman Catholicism, and its false ecumenism being promotedwithin the church between Protestants and Catholics is an enemy of th “Old Path” message. This is

based on Rome’s denials of Sola Scriptura (the Bible in its 66 book cannon only), Sola Fide (that

Faith that saves and keeps is a gift of God only and not earned through works), Sola Gratia (Saved

by Grace only), and Solus Christos (Jesus Christ is the only Saviour), they are not a true Christian

church.

Despite its large-scale losses among both priests and people, and repeated child-abuse scandals,

it nevertheless continues to infiltrate as many political, educational, commercial and media spheres

as possible, longing for a new European ‘Holy Roman Empire’ on which it can stamp its image.

IV- Theological Liberalism. Undermining confidence in the Word of God and its teaching on Law, Sin,

Christ, Salvation and Hell, it controls so many theological colleges that sound churches can hardly

find the Biblical training their ministerial candidates need. Even professing Evangelicals are little better than anti-confessional Liberals. With them, doctrine no longer divides. That is to say, truth

no longer matters.

V- “Dead Religious” Intellectualism. Its disciples speak and write of theology as an intellectual

exercise in notions, to the great neglect of Christian experience and practice. Unlike our far more

learned Old Path Pastors, they appear too busy “keeping up with the philosophical Joneses in the

secularized university circles where so much of their work is done” to fulfil their role as spiritual

guides of God’s flock.

The Old Path Message or Bad TheologyOh, when shall we see a return to the God of the “Old Path” Gospel Message? There can be many

reasons for this deplorable fact but at the root of this apostasy is the condition of “Bad Theology” that hasallowed the demise of the “Old Path” Gospel Message. This has been seen in resent times as the erosion

of all the major truths of “Old Path” Theology

This current and pervasive theological error is gaining a foothold within Gospel churches and producing

doctrine that is highly questionable. Below is an orthodox critique of these doctrines that have risen up in

our midst.

The 5 Solas are the truths that dictate the position the teachings of those who believe the Bible Alone

(Sola Scriptura) is the standard for doctrine and practice. We believe that every aspect of salvation is by



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God’s Sovereign Grace Alone (Sola Gratia) and conditioned upon Christ Alone (Solo Christo). We believe

that Christ’s people freely receive knowledge and rely upon Christ entirely for their salvation by the gift of

Faith Alone (Sola fide (by faith alone), also historically known as the justification of faith, is a doctrine,

held by some, which asserts that it is on the basis of their faith that believers are forgiven their

transgressions of the Law of God, rather than on the basis of good works which they have done.). We

believe that all that happens in this world, including the salvation of men, the damnation of the wicked, and

even the sinfulness of men is predestined for the Glory of God Alone (Soli Deo Gloria). This Biblical

Hermeneutic position has its strong forces that pollute and dilute the power of the message:

Synergism – This is the erroneous doctrine that there are two efficient agents in regeneration, namelythe human will and the divine Spirit, which, in the strict sense of the term, cooperate. This theory

accordingly holds that the soul has not lost in the fall all inclination toward holiness, nor all power

to seek for it under the influence of ordinary motives.”To put it simply, synergism is the belief that

faith is produced by our unregenerated human nature.

Conditional Election (Under the presumption of Foreseen Faith) – The [erroneous] belief that election

to salvation is not a supernatural act of God’s grace alone; rather, God’s choice is based upon the

choice of unspiritual man, as God chose to salvation those whom He foresaw choosing Him of their

autonomous free will. It follows that God’s choice of certain individuals unto salvation before the

foundation of the world was based upon His foreseeing that they would respond to His [outward]

call. He selected only those whom He knew would, of their natural selves, freely believe the gospel.

Election therefore was determined by or conditioned upon what natural man would do. The faithwhich God foresaw and upon which He based His choice was not given to the sinner by God (i.e.

it was not created by the regenerating power of the Holy Spirit) but resulted solely from man’s will.

It was left entirely up to [autonomous] man as to who would believe and therefore as to who would

be elected unto salvation. God chose those whom He knew would, of their own free will, choose

Christ. Thus the sinner’s choice of Christ, not God’s choice of the sinner, is the ultimate cause of

salvation.

Antinomianism (or No-Lordship) – The belief that Christians are liberated from the observance of

moral laws when God’s grace is active. The word comes from the Greek anti, against, and nomos,

law. It is the unbiblical practice of living without regard to the righteousness of God, using God’s

grace as a license to sin, and trusting grace to cleanse of sin. In other words, since grace is infinite

and we are saved by grace, then we can sin all we want and still be saved. It is wrong because even

though as Christians we are not under the Law (Rom. 6:14), we still fulfill the Law in the Law of

love (Rom. 13:8,10; Gal. 5:14; 6:2). We are to love God with all our heart, soul, strength, and mind,

and our neighbor as ourselves (Luke 10:27) and, thereby, avoid the offense of sin which cost God

His only begotten Son. Paul speaks against the concept of antinomianism in Romans 6:1-2: What

shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that

are dead to sin, live any longer therein?”. We are not to use the grace of God as a means of sin.

Instead, we are to be controlled by the love of God and in that way bear the fruit of the Holy Spirit

(Gal. 5:22-25). You may be sure that your position is right if the legalist call you an antinomian, and

the antinomians call you a legalist.

Legalism – To the extent that we forget that our status before God is due to what Christ has done for

us, we will try to make out own relationship with God depend on winning His approval. The process

of adding anything (baptism, church membership, communion, etc.) to faith as a means of obtaining

grace. (2 Cor.3:6; Gal.2:21-3:3) A term frequently used to describe Bible-believing Christians who

are zealous for pure doctrine and who desire to maintain holy standards of living in this wicked hour.

Those who have this type of unscriptural mind set label the old-fashioned Bible Christian as a

“legalist” or a “Pharisee.” Note that the Pharisee’s error was not his love for the truth and his zeal

for Bible righteousness. The Pharisee did not love the truth; he loved tradition (Matt. 15:1-9). If

the Pharisee had loved the truth, he would have loved Jesus Christ (John 8:47)! The Pharisee did



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not love Bible righteousness; he loved his own self-righteousness (Luke 18:9-14). The Pharisee

did not have a zeal for God; he had a zeal for his own false religion (Matt. 23:15). To call the

fundamental Bible-believing Christian who is saved by the grace of Jesus Christ and who loves the

precious Word of God a Pharisee is a wicked and untrue slander. You may know if your position

is right when the Legalist call you an “antinomian” and the antinomian calls you a “Legalist.”

A New Perspective on Paul’s Teaching of Justification – This one-sided, imbalanced view of

soteriology threatens to undo a biblical understanding of the nature of the Gospel, the meaning and

importance of justification, and the imputation of Christ’s righteousness.

Objections Answered Objections to the study of Theology are many. It seems that anything that calls of work to gain the

knowledge that equips the student for mastering any subject can be objected to.

1- The objection is that the Bible does not set forth any scientific or systematic form of theology.

Therefore any effort to construct a system of theology should be objected to! None of the Apostles

(not even Paul) ever formulated one. The answer can be given that: A) For good or ill, systems of

theology exist and came to exist of natural causes (Gravitation to a system of theology seems to be

natural). B) The laws of human thought causes us to place our conceptions of truth and our

intelligent investigations into an “outline” of these related truths. C) At a very early date, the church

has expressed herself in Articles of Faith, Creeds and Confessions which has rendered scientificsystems of theology inevitable.

2- If the Bible does not furnish us a Systematic Theology, It does act according to the analogy of

natural science. There is no naturally occurring “Science of Botany” but this science had to be

discovered and formulated by man. The world around us renders numbers, quantities, lines and

figures but man must formulate the “Science of Mathematics. The heavens are filled with the

galaxies of heavenly bodies but man had to formulate the “Science of Astronomy.” Thus, it should

be seen that if all these sciences are “princes of science” Theology is the “Queen of Science” and

Theology should be so presented as to call for all other sciences to bow to it.

3- Then the objection is made that the magnitude of Biblical revelation is overwhelming; therefore

no attempt should be made to formulate any systematic expression of that which can not be added

to thereby. This being true (“For my thoughts are not your thoughts, neither are your ways my ways,saith the LORD.” Isa. 55:8), it must be recognized that this is no argument against Systematic

Theology. The student of theology is ever standing in the “realm of mystery” on “Holy Ground.”

Reverence enforces reticence (reserve, taciturnity) and instinctively the tongue becomes silent, the

pen of the ready writer is stilled and we are lost in His presence.

The Need of Old Path Theology1- Theology is necessary as a means of Declaring the meaning of Christianity. Man is forced to

“reason” as well as he is driven by emotion. This level of study will remove the impulsiveness of

the emotional reaction and allow a proper response which guide us to appropriate emotional

expression.

2- Theology is necessary in order to Define Christianity. The definitions are not to be exhaustive for they are beyond knowing in full. We may apprehend what we cannot comprehend. (“For we know

in part...” “For now we see through a glass, darkly; but then face to face: now I know in part; but

then shall I know even as also I am known.” 1 Cor. 13:9, 12).

3- Theology is necessary in order to Defend Christianity. Many “ideas” are set forth and without

theological investigation, no defense can ever be formulated, error will prevail and false concepts

of blasphemous teaching will develop. Systematic Theology allows the issue to be forced into

analytical form and tested under the daylight of God’s Word.



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4- Theology is necessary in order to Disseminate Christianity. Christianity is a “Missionary Religion.”

It is un-apologetically aggressive. No possible success can attend the propagation of Christianity

without doctrines. The “Truth” is employed to produce “Experience” then “Experience” gives a

“New Appreciation” “Truth.”

Conclusion to the Old Paths Baptist Outlines of Practical TheologyEveryone engages in theology. Everyone has a theology. The word “theology” is derived from two

Greek words, theos meaning “God,” and logos meaning “word” with extended meanings of “reasoning” or “logic.” Theology refers to “reasoning about God.” Everyone has some “reasoning about God,” including

the atheist who rejects the “god” he has reasoned about. Practical Theology would be of great use in the

confusion of our day. For this cause the Bible was given to be profitable (2 Tim. 3:16-17).

The author of these outlines has offered this treatise to express his heart, instruct many students and obey

his Lord. I believe He has ordered these lines in hopes to train a new generation in the Old Paths. Hopefully,

you will find, here, a Biblical account of the Old Path Message of redemption. There are three distinct

attitudes taken towards this matter: Denial, Doubt and Disbelief.

1- To deny would be to fly in the face of facts. (“These things have I written unto you that believe on

the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on

the name of the Son of God.” 1 John 5:13) (See also: Matt. 9:6; Mark 2:10; Luke 5:24; John 10:38;

19:4; Eph. 1:18; Col 4:6)2- To doubt is either the trifling of a fool or the torture of a sincere mind. (“...How long halt ye

between two opinions? if the LORD be God, follow him: but if Baal, then follow him...” 1

Kings 18:21)

3- To disbelieve is to turn from and repudiate the only reliable source of information concerning the

message of the Old Path. Once established, the Old Path Theology will be your power to sing the

same songs everywhere and show the same desires and yearnings of the heart everywhere. Why

anyone would disbelieve this, however, is an unanswerable fact.

There two reasons to set these matters in order: 1) To obey God’s command (“Thus saith the LORD,

Stand ye in the ways, and see, and ask for the old paths...” Jer. 6:16) and 2) because of the state of this

generation (“Because my people hath forgotten me...” Jer. 18:15). The author disclaims originality. Other

men have labored, I have but entered into their labors. The results of the study of God’s Word by learnedand spiritual servants has netted a bounty of wonder in the matter of Old Path Theology. The author has only

proposed to himself the modest task of summarizing, arranging and condensing this mass of material into

a convenient form.

This book is hoped to meet a need among many, exercise a burden in me and please the God who

redeemed me for His glory. You, the reader, will do me great honor by you attention to these matters.

Therefore, I remain in His service...

TWP (At home: 1-14-06, 9:48 AM in Mineral Springs, NC)



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Appendix A

A Concise Glossary of Theology(Editor’s Preface)

There has been a need for this booklet for some time and it is hoped that this glossary will fill the gap

between the larger Bible Dictionaries and Encyclopedias and the students handheld need. Daily Bible study

takes all of us into books and through research material that is written in the vernacular of the scholar’s

English (as it should be). Many of these terms may not appear in a standard English desk dictionary. The

definitions used here are intentionally kept short to render a small, handheld booklet. Space has determinedthe terms that deal with doctrine and dogmatics. It is hoped that the reader will add more in the study that

is done with the aid of this glossary.

All quotations from the Bible are from the AV 1611 (King James Version); believing that this version

is God’s Word for English speaking people. The King James Version is in the public domain in the United

States; and may be copied and quoted from without restriction.

Other quotation are made through the “Fair Use” exception to the copyright laws where these apply. The

doctrine of “fair use” is a concept of the common law; its limits are nowhere spelled out exactly. Essentially

it implies that an author may quote from another author’s work to illustrate or buttress his own points. He

should transcribe the quotation accurately and give credit to its source. Fair use is use that is fair – simply

that.

The Editor disclaims originality. Other men have labored, I have but entered into their labors. The resultsof the study of God’s Word by learned and spiritual servants, in every division of the church and in many

lands, has netted a bounty of wonder in the matter of Bible study. The Editor has only proposed to himself

the modest task of summarizing, arranging and condensing this mass of material into a convenient form.

– A –

Abrahamic Covenant – The covenant God made

with Abraham and his Seed in Genesis 15 and

18. (See Covenant Theology, Adamic

Covenant, Davidic Covenant,Mosaic Covenant,

New Covenant, Noahic Covenant, Phinehaitic

Covenant, Sinaitic Covenant).

Accommodation Theory – In general this theoryrefers to the adaptation of statements or events

to communicate within a certain context. It is

used positively to account for God’s truth being

expressed in ways understandable to man,

especially with reference to figures of speech

and so forth within Scripture. It is used

negatively and erroneously to say that such

adaptation cannot occur without Compromising

the truth of the communication.

Adamic Covenant – The Adamic Covenant is

often called the covenant of works or the

covenant of creation. It refers to the covenant

God made with Adam promising him eternal

life or eternal death according to the success of

his priestly kingship during his probation period

in the garden of Eden. Jesus Christ, the last

Adam, satisfied this covenant through His

human obedience. (See Covenant Theology,

Abrahamic Covenant, Davidic Covenant,

Mosaic Covenant, New Covenant, Noahic

Covenant, Phinehaitic Covenant, Sinaitic

Covenant).

Agape – A Greek word for “holy love” in contrast

to εροσ, “sensual love” and or πηιλιοσ,

“friendship, filial love.” The term is applied

also to the common religious meal in use in theearly church in close relation to the eucharist.

Agnosticism – A view which denies the ability to

know anything specific about God, ultimately

including even His existence.

Amanuensis – Someone employed by ancient

authors as a secretary. The author would

dictate, and the amanuensis would write.

Sometimes the author would tell the

amanuensis the substance of what he wanted to

say, and the secretary would write it in his own

words. his practice is clearly reflected in the

N.T. in Rom. 16:22; 1 Cor. 16:21, Gal. 6:11; 2

Thess. 3:17; and 1 Peter 5:12.

Amillennialism – Amillennialism is derived from

the Latin prefix a- meaning “no” plus the word

mille meaning thousand and annus meaning

year. The initial a is a negative particle;

therefore the term means “no millennium.”



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Adherents to this system of thought anticipate

no future earthly manifestation of Christ’s

kingdom. They view pasages such as Rev. 20:1-

6 as figurative and in some sense fulfilled

through the reign of Christ (1) in the hearts of

believers, and/or (2) in heaven, meaning that to

them we are in the Millennium now.

Annihilationism – This belief (sometimes

identified also by the term “conditional

immortality”), held by several cults, teaches that

the destiny of the lost is that they will ease to

exist in any form. This denies the biblical

teaching about hell (e.g., Mark 9:47, 48) and is

a concept unknown in either the O.T. or N.T.

This view has also gained in popularity among

more liberal theologians and same

(neo)evangelicals.

Antediluvian – Antediluvian is derived from the

two Latin words ante meaning “before” and

diluvium meaning “a flood.” The period before

the great deluge of Genesis 7 is referred to as

the antediluvian world.

Antinomy – The mutual contradiction of two

principles or inferences founded on equally

valid premises.

Antinomianism – Antinomy is derived from the

two Greek words αντι meaning “over against”

and νοµοσ meaning “law” meaning literally

“against law.” An antinomian is one who denies

that there is any objective law or standard of obedience in the New Testament age to which

the believer is accountable. This view teaches

that the forgiveness found in Christ eliminates

the need for any governing law and thus makes

it legitimate for a Christian to do things which

the Bible forbids (but see 1 Cor. 9:21).

Antithesis – Antithesis is derived from the Greek

words αντι meaning “over against” and

τιτηεναι meaning “to set.” Antithesis in

literary terms refers to the scheme in which the

author juxtaposes two contrapositional tenets inorder to demonstrate a dialectic. In

philosophical terms antithesis is that utter

dialectic opposition of two presuppositions.

Anthropology – Anthropology is derived from the

two Greek words αντηροποσ meaning “man”

and logos meaning “word.” Biblical

anthropology deals with the study of the Bible’s

revelation of the nature of man both before and

after the fall and both before and after

regeneration. A fundamental idea in Biblical

anthropology is the image of God.

Apocalypse – This is the English form of the

Greek αποχαλυπσισ (“revelation,”

“unveiling”). The last book of the Bible is

sometimes called “The Apocalypse.”

Apocalyptic – From the Greek αποχαλψπσισ, an

“uncovering” or “revealing.” The word

describes a particular belief of how the world

would end. Jews, as well as the early

Christians, each had (differing) convictions

that God had revealed to them the secret that

the world very soon would come to some kind

of cataclysmic end, and a new and better world

would take its place according to divine plan.

Apocalyptic Literature – The contents of these

books concern “revelations.” Frequently these

“revelations” are communicated through

visions or symbols. Ezekiel, Daniel, Zechariah,

and Revelation are such books, as are many

ancient Jewish books not included in the

Protestant Bible.

Apocrypha – From the Greek αποχρψπηοσ,

“hidden.” Books found in the Greek translation

of the Hebrew scriptures made in the third to

first centuries B.C. (the Septuagint) that were

later rejected by Judaism but retained by

Christians. At the Reformation, Protestants

adopted Jewish practice with regard to these books, while Roman Catholic and Eastern

Churches retained them as part of their Hebrew

scriptures.

Apocryphal – “Apocrypha,” meaning ‘hidden,” is

a reference to the somewhat mysterious

contents of many Jewish books which are not

regarded as inspired Scripture by either the

Jews or most early Christians. Eastern

Orthodox Christians and, since the sixteenth

century, Roman Catholics accept some of these

books as part of the O.T., while the rest of thereligious world has rejected them, insisting that

the O.T. contains only the traditional thirty-

nine books.

Apologetics – Apologetics is derived from the

Greek word απολογια meaning “defense” or

“answer.” Apologetics is giving a reason for

the hope of Christianity and a defense of the

gospel. Because of the identity of Christians



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with the One true God, the Christian worldview

is antithetical with the world of unbelievers who

hate their Maker and thus Christianity as well.

Christian apologetics serves its Creator by

affirming Him as the basis and purpose of

rationality before men, and showing that the

basis of other worldviews cannot account for

the reality they live in. The goal of reformed

apologetics is to defend the gospel from the

wisdom of the world by silencing its foolishness

and offering the only possible interpretation of

reality in light and hope of Jesus Christ.

A Priori – “From first [to last]” A priori is a Latin

phrase which designates deduction; from cause

to effect; from generalization to peculiars.

Opposed to a posteriori.

Apostasy – This is a reference to the abandonment

of true Christian faith, i.e., a denial of the truths

essential to the gospel or a ceasing of one’s

profession to be a Christian. In Christian

theology, the personal, knowledgeable, willful

total rejection of one’s Christian faith, after

which repentance is impossible.

Apostolicity – This has reference to the authorship

of a book by an apostle or by one associated

with an apostle. This was a crucial criterion for

accepting a book into the N.T. canon.

Arianism – The heretical teaching of Arius, who

was condemned by the Council of Nicaea in

A.D. 325, maintained that Jesus Christ was a

created being, that He was not eternal, that

though He might be called “God” as a courtesy

title, He did not share in the essence or being of

the Father and thus was not truly God.

Arminianism – A system of soteriology which

emphasizes the role of man in salvation, and

believes that God’s granting of salvation to

individuals is based upon His foreknowledge of

their respective acts of faith. This theological

system also teaches that genuinely saved people

can lose their salvation and that some dothrough apostasy. Arminianism is usually

contrasted with Calvinism. In Christian

theology, the label of Arminianism attached to

proponents of the view of salvation that says

humans can repent or desire to repent before

God apart from God’s specific, supernatural

intervention or enabling process. The system is

named after Jacob Arminius.

Asceticism. This doctrine advocates rigid self-

discipline, often to the point of selfdenial and

sometimes even deprivation of all but the most

basic necessities in order to coerce the

subordination of the body to the spirit. Though

self-denial is taught in Scripture this form,

prompted by its erroneous motivation, is

foreign to the Bible.

Atonement – The work of Christ on the cross is

the means by which sinners can be brought into

a right relationship with God. Christ. as Man,

willingly bore the punishment of sinners in

their place (Isa.53:5, 6), and, as God.

sufficiently paid the penalty for sin.

Attributes of God – These characteristics or

qualities of God include His eternality, self-

existence, omniscience, omnipresence,

omnipotence, etc.

Autograph – This refers to the original manuscfipt

of a book of the Bible.

– B –

B.C.E.; C.E – Abbreviations for Before the

Common Era and Common Era, used as

nontheological replacements for B.C. and A.D.

Basileia – The Greek word βασιλει/α means

“kingdom.”

Baptism – The immersion in water of one who

trusts Jesus Christ as his Lord and Savior. This

immersion in the name of Jesus Christ (Acts

2:38) or of the Trinnity (Matt. 28:19) neither saves nor contributes to salvation in any way.

Whereas only faith is essential for salvation

(John 3:36), Christ commanded that those who

become His disciples should be baptized (Matt.

28:19), making baptism essential to obedience.

This witness to salvation is testimony of the

believer’s obedience to the command of Christ.

Only immersion fulfills the symbolism: (1)

pointing back in history to the death, burial,

and resurrection of Christ; (2) emphasizing the

present in showing the believer’s death to sinand resurrection to union with and new life in

Christ; and (3) looking to the resurrection of

the body when Christ comes again (cf. Rom.

6.3 53. The term is also used in reference to the

coming of the Holy Spirit into the life of

unbeliever at the point of regeneration (1 Cor.

12:13).

Bema – This Greek term is used in Rom. 14:10



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and 2 Cor. 5:10 concerning the judgment of

Christians. In many Greek and Roman cities the

bema was a prominent judicial landmark where

awards were given and justice was

administered.

Berith – The Hebrew word berith means

“covenant.”

Bible – From the Greek βιβλιοσ or “little books”

(papyrus rolls at first, later in codex form). The

“Bible” is a compilation of canonized hooks.

Biblical Theology – Biblical theology is the

discipline which traces the organic self-

revelation of God through the history of Special

revelation.

Bishop – The N.T. word, a translation of episkopos,

is used interchangeably with the words

translated “elder” and “pastor.” It portrays the

pastor in his function of being an “overseer” of

God’s work.

Blasphemy – This refers to an insult to the honor of

God directly or to one of His representatives.

The term is also used in a weaker sense to refer

to any verbal abuse.

– C –

Calvinism – A system of soteriology developed

from the teachings of John Calvin (A.D. 1509-

1564). This theology emphasizes the

sovereignty of God in predestinating and

electing some to salvation, based solely upon

God’s free and unmerited grace. In Christiantheology, the label attached to proponents of the

major views taught by John Calvin, especially

relating to God’s sovereignty and human

freedom, and usually incorporating the Calvinist

“TULIP” – T = Total depravity, U =

Unconditional election, L = Limited (or

definite) atonement, I = Irresistible grace, and P

= Perseverence of the saints (eternal security).

His teachings have remained foundational in the

reformed church over the ages. In 1619 the

Synod of Dordtrecht systematized his teachingson soteriology in response to the remonstrance

of James Harmenz (Latin Arminius). Since

then, Calvinism has been identified with the

five creedal doctrines which the Synod of Dort

laid out.

Compatibilism – One of the views within

determinism that seeks to reconcile God’s

sovereignty and human “free” will and moral

responsibility by adopting a view of

circumstantial freedom of self-realization.

Canon – From the Greek κανον, which means

something made of reeds or something straight

like reeds. It came to be used as an

authoritative list. In the Christian church it was

used as a list of regulations, hence “canon

law”; as a list of clergy or saints, hence

“canonize”; and as a list of books to be read in

the churches, hence “canon of the New

Testament”, and “canon of the Old Testament.”

Carnal – This word, used theologically, refers to

the sin nature. A carnal Christian is one who

more attentive to physical life and its

temporary allurements and satisfactions than

he is to the spiritual life of the Lord.

Catechism – Catechism is a derivative of the Latin

word chatechismus meaning a handbook of

questions and answers. To catechize is to teach

or instruct using the repetition of questions and

answers.

Catholic – From the Latin catholicus, “universal”

or “general.” It is used in connection with the

later letters in the New Testament, the

“Catholic Epistles,” because they are addressed

to the church at large rather than to individuals

or separate churches. It is then used of the

church as a whole as distinct from one

particular part of the church, e.g., the “catholic

church” as distinct from the “Syrian church.”In discussing the period after the Reformation

it distinguishes the Roman Catholic church

from the Protestant churches. In the last

context it is always capitalized, “Catholic.”

Charismata – Abilities given to each believer by

God according to God’s own will for the

building up of the body of Christ, the church,

are identified as charismata (Gk.), “grace

gifts,” or pneumatikon (Gk.), “spiritual gifts.”

Christian – A person who has put his trust in the

Lord Jesus Christ and His atoning sacrifice tosave him from the guilt and penalty (hell) of

sin (Acts 16:29-31; Rom. 10:9).

Christology – The doctrine concerning the Person

and work of Christ. From the Greek

Χηριστοσ, “anointed” and logos, “word” or

“teaching.” The critical, philosophical, or

historical study of Christ; the response to

Christ. Christology is the study of the Messiah.



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Traditionally this deals with the science of

Christ’s incarnation, seeking to understand the

relationship between the divine and human

nature of Christ. As a theological discipline,

Christology is that study of the Messianic

content of a passage of Scripture.

Christophany – When such an appearance of Jesus

before His incarnation occurs in the O.T., He is

often called “the Angel of the LORD. An

appearance of Christ after resurrection,

especially as recorded in the Gospels and the

Acts.

Church – The local body of believers who have

borne witness to that belief through baptism and

who have covenanted together in fellowship for

evangelism, edification, and the observance of

the ordinances. Every believer belongs to the

body of Christ, which is sometimes called the

universal church, i.e., the whole company of the

redeemed. While a number of N.T. references

refer to the universal church (e.g.. Eph. 1:22,

23), most refer to the local church.

Codex – Ancient book or unbound sheets in

manuscript, distinguished from scroll.

Coram Deo – Latin, literally: “in the presence of

God.”

Commentary – A discussion of one or more books

of the Bible that treats linguistic, literary,

formal, historical, religious and theological

meanings one unit at a time. Generally an

introduction discusses the book as a whole.

Communion – Another term for the Lord’s Supper.

Communion is one of the two ordinances in

most churches (Especially the Baptist). (See

Baptism)

Confession – (1) The act of concurring with God

about the presence and nature of sin in one’s

life. When the believer confesses his sin to God,

he receives forgiveness (I John 1:9). (2) A

statement by an individual, a church, or a group

of churches, showing in a formal way the natureof their doctrinal commitment.

Congregationalism – The system of church

government in which each local church is

autonomous, governing itself through

democratic processes seeking to determine

corporately the direction of the Holy Spirit.

Conscience – The moral faculty in man whereby he

attempts to differentiate between right and

wrong. At times, conscience may be deceptive

and misleading. Only the Bible is a certain

guide to right and wrong.

Conservative – The theological position which

recognizes the full truth and authority of the

Bible in all matters of faith and practice and in

so doing emphasizes the preservation of the

essential doctrines of Christianity. (See

Liberalism)

Corporate Personality – Corporate personality is

the doctrine of collective identity of the church

or the people of God within the covenant. In

other words, being joined to Christ is induction

into the membership in Christ’s body and no

longer does one find his identity in himself

apart from the body; but as a part of the body,

his existence serves the church. It is the church

for whom Christ died, and He died for

individuals as they are part of that body. The

doctrine of corporate personality is provisional

and eschatological. God’s covenant dealings

with His people are always corporate and

collective. The biblical language describing

God’s covenant people likewise is always

collective.

Cosmonogy – Cosmonogy is derived from the two

Greek words χοσµοσ meaning “order” or

“universe” and γονοσ the base of γιγν =

γιγνεστηαι meaning “to produce.”

Cosmonogy is the origin or generation of theuniverse; or the account of the creation of the

cosmos.

Cosmology – Cosmology is derived from the two

Greek words χοσµοσ meaning “universe” or

“order” and logos meaning “word.”

Cosmology is the study of the universe, (or

cosmos). This study encompasses not only the

physical, but the metaphysical means by which

God governs and sustains creation. Cosmology

therefore deals with time, and seeks to

understand the Creator’s relationship with Hiscreation, from the beginning, to the end of

time.

Covenant – A covenant is an agreement upon the

promises concerning the relationship between

two or more parties. In Biblical terms the

covenant is the prime agency of God’s self-

revelation in history. God reveals Himself to be

the covenant God. The essence of the covenant



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between God and man is “I will be your God,

and you will be My people.” The probationary

covenant of life by which man was to keep

God’s commandments perfectly was ultimately

and consummately fulfilled by Christ, God in

the flesh. The covenant of grace is that by

which God’s elect are attributed Christ’s

satisfaction by faith. An understanding of the

covenant is central to understanding the history

of redemption.

Covenant Code – A title given to the self-

contained body of laws and traditions found in

Exodus 20-24.

Covenant-Redemptive – The hermeneutical

approach is based on the presupposition that

God works through progressive covenants

which reflect His eternal covenant nature and

purpose of redemption.

Covenant Theology – Covenant theology is that

system of theology which recognizes the

successive covenants of Scripture as a unity,

and the means by which God orders His

creation and brings about redemption for His

elect. (See Abrahamic Covenant, Adamic


New Covenant, Noahic Covenant, Sinaitic

Covenant).

Creation – The act of God whereby He brought all

things into existence. (Gen.1:1; John 1:1-4) The

“creation”includes everything that exists except

God himself. This includes material as well as

immaterial things and time. God is the creator,

(Heb. 11:3) we are the creatures. The

creator/creature distinction must be maintained

to properly remain in humble relationship with

God. We are not God, cannot create, nor can we

help ourselves do good in order to be saved.

Only God is God. Only He can create. And,

only He has the ability to save man. (Acts 4:12)

Creed – A statement of faith which is binding upon

a given religious body.Criticism – In biblical studies, criticism refers to

efforts to subject a biblical passage, or the Bible

as a whole, to various questions, tests, and/or

interpretive methodologies in order to establish

a firm understanding of its content and

meaning. Lower or textual criticism is

concerned with the precise wording of the

original text as written by the authors of

Scripture. Higher or historical criticism is

concerned with the historical circumstances

and literary characteristics of a passage. There

are many types of higher criticism (e.g. form

criticism, redaction criticism, source criticism,

structural criticism, literary criticism).

Traditionally historical criticism has been

carried out from the standpoint of

presuppositions which deny the utter

truthfulness of Scripture, and thus it has been

destructive and hurtful. The use of critical

methodologies for biblical study does not

require such presuppositions.

Cult – A religious group which denies at least

some of the fundamental truths of the gospel.

The doctrines of Christ and salvation are

almost always perverted, and an extrabiblical

source of authority utilized. The term is usually

reserved for groups founded after 1750.

– D –

Davidic Covenant – The everlasting kingship

covenant God made with David and his Seed in

2 Samuel 7. (See Covenant Theology,

Abrahamic Covenant, Adamic Covenant,

Mosaic Covenant, New Covenant, Noahic


Covenant).

Deacon – One set apart by the church to take care

of certain matters in order that the elders might

concentrate on prayer and the ministry of the

Word. Acts 6:1-7 appears to record the

appointment of the first deacons; 1 Tim.3: 8-13

states the qualifications for being a deacon.

The word is derived from a Greek word

(διακονια) meaning “servant.”

Dead Sea Scrolls – This collection of Jewish

writings on papyrus and parchment scrolls and

fragments written in Hebrew, Aramaic, and

Greek, discovered in 1947 and later, in a group

of caves near the northwest corner of the Dead

Sea is often called the Qumran Scrolls becauseof the proximity of the caves to the community

of Qumran. These were an order of Jews calld

Essenes who occupied a nearby monastic

complex now called Khirbet Qumran. The

writings date from 150 B.C. to A.D. 100. (See

Essenes)

Decalogue – The Ten Commandments as recorded

in Ex. 20 and Deut. 5.



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Deism – This non-Christian rationalistic view

affirms a creator-God but denies the

involvement of God in the affairs of the world,

and thus ultimately denies the possibility of any

special revelation from God.

Deity – The essential nature of the triune God,

Father, Son, and Holy Spirit, and of no other.

Demons – The English word used by the AV

translators for the Greek word “∆αιµον.” The

most important definition for this word is “Dis-

embodied”.

They are Supernatural beings. (1 Tim. 4:1-

7) This word for Demon (Strongs #G1140) is

used, in one form or another, over 60 times: 1)

speaking Lies, 2) having their conscience seared

with a hot iron, 3) forbidding to marry and etc.

Demons are agents of unrighteousness (2

Thes.2:7-10), objects of fowl action, and part of

Satan’s wicked host. The subject appears some

300 times in the Bible.

The origin of demons is unknown (in

Scripture) but seem to have always been here

(the offr was: “...be as gods...” Gen. 3:5) and

steeped in mystery (2 Thes. 2:7)

The work of demons is Oppression or

Possession. They can A) Blind people (2 Cor.

4:3-4), B) Bind people (Luke 13:16), C) Indwell

people (Matt. 4:24; 8:28; 12:45), D) Produce

Moral Impurity (Matt. 10:11), E) Foster False

Doctrine (1 Tim. 4:1; 2 Peter 2:1; 2 Cor. 11:4)and F) Lead Their Subjects to Open Worship of

the Devil (Deut. 32:17)

Demons are real (not just an influence –

Socritese had a voice inside him he called a

demon (...where are the Humanistic

Philosophers now?). There are many things that

prove the truth of their reality: A) they have a

prince and a chief (Matt. 12:24; Luke 11:15), B)

they have a sacrifice (1 Cor. 10:20) and C) they

have a fellowship (1 Cor. 10:20).

Depravity – A reference to the corruption of man’snature as a result of sin. The fall has so affected

man that the totality of his nature -

understanding, emotions, will, body - is warped

by sin (total depravity), and all his actions are

tainted by sin so that he is incapable of doing

anything good in any ultimate sense (Isa.64:6).

This condition of his moral nature makes it not

only possible but also certain that man will sin

(Ps. 51:5; Jer. 17:9). In Christian theology, the

doctrine that an agent (human, angel, or

demon) is completely unable to rise above or

act against his sinful nature without direct

intervention by God.

Determinism – Generally, the doctrine that every

fact in the universe is guided entirely by law

(in Christian theology, by God’s law). All facts

in the universe are dependent upon and

conditioned by their causes. “Soft”

determinism removes the ultimate cause from

the immediate cause of a fact; “hard”

determinism describes every fact as directly

caused by law.

Devil, The – The Devil is the angel who led a

rebellion against God (Isa.14:12-15; Ezek.

28:1217), that malignant spirit, evil to the core

of his being, the instigator of all sin. He is the

ruler of this world (John 14:30), the father of

lies (John 8:44), the accuser of the brethren

(Rev. 12:10), a roaring lion seeking whom he

may devour (1 Peter 5:8). His power was

broken by Christ’s death on the cross and

resurrection from the grave (Col. 2:15). His

doom has been prophetically sealed (1 Cor.

15:25). The devil has purposed to encourage

doubt about God, to discredit God’s Word, and

to attempt to direct the whole world to

destruction (cf. Rev. 12:9; 20:2).

Deuteronomy (D) – All or part of a scroll found

during a reform of the temple carried out by

Josiah in 620 B.C., Deuteronomy is one of the

four strata comprising the Torah (Pentateuch).

Dialectic – (formerly logic) Question and answer

method of arriving at logical points.

Diatheke – The Greek word diatheke means

“covenant.”

Didactics – Didactics is derived from the Greek

word didaktikos meaning “apt to teach.”

Didactics is the art or science of teaching;

pedagogy.Didache – The word means doctrine and refers to

a short Christian manual by an unknown author

of the first or second century on morals and

church practice. Rediscovered in 1875.

Dispensation – A historical age or cosmos, in

which God provides the environment through

which men relate with Him, and His

righteousness and love. The Old Testament is



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best interpretted as the history foreshadowing

the coming of the Messiah. In Old Testament

days, the giving of the Law through Moses

marked a change in the way God governed the

lives of His people. Because the history before

Christ could not perfectly represent God to men,

God’s people belonged to a burdensome age

looking forward to the one who could mediate

the promises of God, and could uphold their

obligations to God. The New Testament. era, or

church age, following the coming of Christ, the

new covenant, Pentecost, and the giving of the

New Testament, is clearly distinct from what

preceded it. Following the coming of Christ, we

now experience an age where the promises of

God have been realized historically in Jesus

Christ, and historically belong to all those who

believe in His name and eagerly await His

return. The Millennium, with the presence of

the glorified Christ on the earth will be different

again. Such distinct periods are termed

dispensations.

Dispensationalism – This system of biblical

interpretation and theology, strongly based upon

the idea of dispensations within the revelation

of God (See Dispensation), is primarily known

for its literal interpretation of Scripture, a

distinction between Israel and the church, and a

pretribulational, premillennial eschatology .

Docetism – This heretical view, which arose very

early in church history, taught that Jesus was

not genuinely a man but only appeared to be.

Doctrine – Doctrine is derived from the Latin word

doctrina meaning “teachings.” Something

taught as a the principle or creed of a religion.

Dogmatics – Dogma (Greek dogma, literally

“decree”) is a doctrine of practice or a body of

doctrines formally and authoritatively affirmed

(Not necessarily, but oftn man made teaching).

Dogmatics is the study of religious dogmas.

Doxology – From the Greek doxologia, “a praising.” The act of praising God. In New

Testament studies specifically used in

connection with formal praises of God to be

found in prayers, letters, and church liturgy.

Dualism – Christianity rejects this view that there

are two fundamental but opposing realities in

the universe, i.e., good and evil, asserting

instead that God is sovereign and that He alone

is the ultimate source of reality.

– E –

Ecclesia – The Greek word ecclesia means

“church” or “assembly.” A church, either the

body of members or the building.

Ecclesiology – Ecclesiology is derived from the

two Greek words ecclesia meaning “assembly”

or “church” and logos meaning “word.” The

doctrine of the nature and ministry of the

church.

Ecumenical – Ecumenism from the Greek oikou,

derives from the Greek words oikos meaning

“house” and meno meaning “to remain.” In

general ecumenical means simply “universal.”

In religious terms, ecumenical refers to the

Christian church as a whole. The “Ecumenical

Movement” seeks to unite all Christian

denominations, though at the expense of a firm

commitment to biblical doctrine. The World

Council of Churches, established in 1948, is

perhaps the primary focal point and channel of

ecumenicism. Ecumenism is the doctrine of the

universal (holy catholic) church.

El; Elyon – A Canaanite word for “god” and also

the name of the fattier of the Canaanite

pantheon, El Eyon was his designation in

Canaanite Jerusalem, but he came to be

identified with Yahweh when David made

Jerusalem his city.

Elder – Synonymous with “bishop” (Titus 1:5-7

Acts 20:17, 28) and “pastor” (1 Peter 5:1-4).

The elders, whose qualifications are given in 1

Tim. 3:1-7 and Titus 1:9, rule, i.e., lead the

local church. Some elders worked full-time in

preaching and teaching (1 Tim. 5.17). Paul and

Barnabas appointed elders in every church

(Acts. 14:23). (See Bishop)

Election – God’s act, before the foundation of the

world, of choosing individuals for His divine

purposes. This action is based upon God’s

foreknowledge and expresses His action asconsequent to His purpose (Rom. 8:29; 9:11;

Eph. 1:4, 5).

Elohim – The Hebrew word for “god,” used both

of gods in general and of Yahweh, the God of

Israel, in particular.

Episcopacy – This church government is by

bishops who are thought of as being on a level

above pastors or elders and thus having charge



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over a diocese rather than a local church. This

system developed early after the apostolic

period but is foreign to the N.T.

Epiphany – A sudden, usually dramatic appearance

of a deity, often accompanied by unusual events

in nature (Exodus 19 and 24; Isaiah 6; Ezekiel

1).

Epistemology – Epistemology is derived from the

two Greek words epistemon meaning

“understanding” and logos meaning “word.”

Epistemology is the science of knowledge.

Epistemology seeks to find the true assumptions

that account for reality. Biblical epistemology

acknowledges that apart from God’s personal

self-revelation in His word and by His Spirit, no

man can make right judgments about God,

himself, or any of God’s creation.

Eschatology – Eschatology is derived from the two

Greek words eschatos meaning “final” or “last”

and logos meaning “word.” Formally,

eschatology means “the study of the last

things”. In a broad sense, eschatology seeks to

understand the relationship between the eternal

decisions or decrees of God through time,

which were made before time, and were

revealed to us at the fullness of time in Jesus

Christ. In a corporate sense, eschatology is

catagorized by those who are in Christ, clothed

with His righteousness and obedience, and

those who are in Adam, clothed in his

wickedness and disobedience. Eschatology

concerns itself with the judgement confirming

righteousness, and the judgement condemning

wickedness. The doctrine of last things or the

events which are awaiting a future fulfillment.

Essenes – An ascetic Jewish community, most of

which was located north of En Gedi near the

Dead Sea. From this community or other similar

groups came the scrolls of Qumran, which are

known today as the Dead Sea Scrolls. (See

Dead Sea Scrolls)Eternal Security – The view that genuinely

regenerate believers are divinely secure in their

salvation and thus will never lose it. (See

Perseverance of the Saints)

Etymology – Etymology is derived from the Greek

word etymon meaning “a sense” and logos

meaning “word.” Etymology is the study of the

original meaning and development of a word

tracing its meaning back as far as possible.

Evangelical – The theological position which

affirms the fundamental doctrines of

Christianity. These doctrines include the sole

authority, the verbal inspiration, and the

inerrancy of the Holy Scriptures; the Father,

the Son, and the Holy Spirit as a Triunity, three

Persons but one God, the Person of Christ as

full deity and full humanity; His virgin

conception, His substitutionary atonement, His

death, bodily resurrection, and visible return;

justification through faith by grace alone; the

eternal security of the believer resulting

ultimately in a home in heaven and the eternal

punishment of the unconverted in hell.

Evangelism – The presentation of the gospel of

Jesus Christ to the unconverted. This task of

leading others to trust Jesus Christ as Lord and

Savior should be a priority of every Christian.

Evangelist – From the Greek euangelion, “good

news.” The word means “one who preaches the

gospel.” Though the N.T. sees every Christian

as an evangelist, it also recognizes a specific

gift of evangelism to some within the church

(Eph. 4:11). These “evangelists” were probably

those who went into pagan territories, led men

and women to Christ, and established churches.

Sometimes it refers, in the New Testament

studies, the author of one of the Gospels.

Exegesis – Exegesis is derived from the Greek

word exegesis, and means simply

“interpretation” (“explanation”). Exegesis is a

historical discipline that attempts to ascertain

the meaning of a text by seeking the intent of

the author/speaker and the likely impact of this

intention on the reader/hearer. As a theological

discipline, exegesis is the study, including

critical anaylisis, of a passage of Scripture in

order to derive the authorial intent of the

relevant word of truth for God’s people. Once

the original intent and impact of a text have been determined as fully as possible, other

meanings assigned to the text by later readers

are often considered as well. This is to be

distinguished from the error of eisegesis, i.e.,

reading a meaning into the text. Exegetical

preaching, then, deals with the verse-by-verse

explanation of a text. (See Hermeneutics)

Existentialism – A philosophy adopted by some



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theologians emphasizing subjective experience

as opposed to historically objective truths, thus

an encounter with God at the expense of the

authority of the Bible. More specifically,

existentialism is the philosophical cult of

nihilism, that is that each man exists as an

individual in a purposeless universe, and that he

must oppose this hostile environment through

the exercise of his free will. As a whole, it

results in the distortion of biblical truth. It plays

down the importance of history in order to

magnify the importance of present experience.

(See Zarathustra)

Expiation – The removal or cancellation of sin or

guilt. Though this is part of the N.T. idea of

atonement, this term is not an adequate

translation for the word (hilasmos, Gk.) which

the KJV accurately translates as “propitiation”

(Rom. 3:25; 1 John 2:2; 4:10).

External Evidence – Evidence which is outside or

independent of a particular book under study.

For example, this could come from other

biblical books, early church fathers, or later

copies of the book in question. (See Internal

Evidence)

– F –

Faith – Several meanings appear in the N.T. for

this word: (1) an intellectual acceptance of

spiritual truths (James 2:19); (2) the

fundamental doctrinal content of Christianity

(Jude 3); (3) saving faith, which rejects all

confidence in human effort and instead relies

upon Jesus Christ alone to give to the sinner a

right relationship with God (Phil. 3:2-9).

Scripture speaks of the second meaning as

unchanging and the third as an ongoing process.

Fall – The first sin of Adam and Eve. with its

effects on all their descendants (Gen. 3; Rom.

5:12-21). (See Depravity)

Federalism – Federalism is derived from the Latin

word foederis, meaning “by contract or treaty.”Federalism was a term used by previous

generations of reformed scholars to refer to the

doctrine of the covenant.

Foreknowledge – God’s act of predestination is

preceded by His foreknowledge (Rom. 8:29).

This means that He chooses those whom He

knows beforehand. The main views have been

three: (1) “know” is here used in the Hebrew

sense, with the meaning “come into a loving

relationship with”; (2) God chooses those

whom He knows will come to faith (3) God

chooses those whom He knows will cooperate

with the Holy Spirit as He draws them to

Christ.

Foreordination – God’s eternal determination of

all that comes to pass, which is in such a way

that He is not the author of sin, nor does He

violate the will of His creatures or take from

them their responsibility for what they do.

Former Prophets – The traditional name for the

section of the O.T. composed of Joshua,

Judges, 1 and 2 Samuel, and I and 2 Kings.

Fortune-telling – (See Spiritualism)

Free Agency – A person’s freedom of choice and

action, from which his decisions and behaviar

reflect and express his inner character rather

than being imposed upon him from outside

himself.

Free Will – A term frequently used for man’s

moral responsibility or free agency, which is

the better term. A man is free to act in

accordance with his own nature, and he is

responsible as he does so.

Free Will Theism – Generally, the view within

Christian theology affirming that agents

created by God are endowed with the ability

and inclination to make choices, commitments,

decisions, etc. without being bound to do so by

God. Specifically, the view within the general

view that God grants such freedom and

consequently God can only know what is

present or past, but not what is conditionally

future.

Freedom – The autonomy or self-determination of

rational beings.

Fundamentalism – Insistence upon the

fundamentals, i.e., the essential doctrines of the

Christian faith. (See Evangelical)

– G – Gehenna – Hell. This Hebrew term means “the

Valley of Hinnom.” The Jews believed that the

last judgment would take place in this valley.

As a place for the disposal of refuse, it

provided an ideal analogy to describe the place

of eternal judgment. (See Hades, Hell, Sheol)

Ginosko – The Greek word ginosko means “to

know” and carries connotations of personal



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covenant knowledge; even marital, one-flesh

intimacy. (See Gnosticism)

Glorification – The final act of God in salvation, in

which the physical bodies of justified men are

raised and transformed into the likeness of the

resurrected body of Jesus (Rom. 8:30). Though

these bodies will have reality, they will not

suffer the limitations of the present

spatiotemporal continuum.

Gnosticism – From the Greek gnosis meaning

“knowledge.” A prevalent belief in the first

century in which the adherents held a dualistic

view of the world. Believing they had secret

knowledge imparted by Jesus, they considered

themselves to be part of the spiritual realm. The

Gnostics, associating the Old Testament and its

work with the evil creator, denied its authority,

accepting only selected writings of the New

Testament. (See Ginosko)

Gospel – From the Middle English godspell , “good

spell,” i.e., “good news.” It translated Greek

euangelion “good news.” Originally, it referred

to the good news of what God had done in

Christ, then to tile literary form created to

narrate and proclaim the event.

Grammatico-Historical – The hermeneutical

approach which is aimed at discovering the

intended meaning, of the human authors, of a

text to their immediate, original audience. That

intended significance, grammatico-historians

insist, is the sole intent of God for all

generations of readers in that passage.

– H –

Hades – The N.T. equivalent of she<ol (Heb.), the

place of the dead. As in Jewish thought after the

O.T. was written, the idea is present that there

are two divisions of Hades in which the

righteous and the wicked receive a foretaste of

their eternal state. It is usually inaccurate to

translate Hades as “hell.” (See Gehenna, Hell

Sheol)Haggadah – Narratives dating from the first

centuries A.D. that supplement and illustrate the

Torah.

Halakah – Rules and legal interpretations dating

from the first centuries A.D. that apply the

Torah to the lives of Jewish individuals and

communities.

Hamartiology – The doctrine of sin and its

consequences.

Heaven(s) – (1) The space which contains the sun

and other “heavenly bodies” (Ps. 19:1-6). (2)

The spiritual realm (Eph. 6:12). (3) The present

dwelling place of God and His angels (Matt.

7:21, Mark 13:32). (4) The Jews often said

“heaven” in order to avoid saying “God” (Luke

15:18). (5) The final state of the believer will

be in the Holy City, i.e., New Jerusalem, which

is seen coming down out of (the new) heaven

(Rev. 21:1, 10).

Hebrew Bible – The scriptures written in the

Semitic language of the ancient Hebrews. (See

Septuagint, LXX).

Heilsgeschichte – German; literally “sacred

history.” (See Redemptive-history)

Hell – The final state of the wicked. The language

used in the N.T. about hell shows it tube a state

of unending, conscious torment (Matt. 25:46:

Mark 9:47. 48). (See Gehenna, Hades, Sheol)

Hellenism – (adjective: Hellenistic) From the

Greek Hellenismos, “imitation of the Greeks,”

the culture that developed in the world

conquered by Alexander the Great as that

world adopted the Greek language and imitated

Greek ways.

Heresy – A teaching which denies one or more

doctrines essential to the existence of the

gospel. Such essential doctrines include the

sole authority of Scripture, the Triunity of God,

the full deity and full humanity of the Savior,

the substitutionary atonement, Christ’s bodily

resurrection, and justification through faith

alone. (See Evangelical)

Hermeneutics – Hermeneutics is a technical term

derived from the Greek hermeneutiko meaning

“the science of interpretation,” This science of

biblical interpretation involves the

establishment and recognition of principles

which govern the practice of exegesis. In

biblical terms “especially the branch of theology dealing with the principles of

exegesis.” The science of understanding a

message or complete thought, especially that

which is communicated through written text. In

other words, hermeneutics seeks to know how

to interpret the actual intended conveyence of

a message. A term denoting application of the

rules and principles used in interpreting ancient



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texts to a new and different setting; for

example, applying the oracles of Isaiah of

Jerusalern, originally addressed to the people of

Jerusalem in the eighth century B.C., to modern

Americans. (See Exegesis)

Hexateuch – The first six books of the O.T.;

Genesis through Joshua.

Higher Criticism – An application of evolutionary

science to the work of Bible textual

examination. Indeed, it is a poorly veiled

attempt to corrupt the pure text of the Scripture.

Psalms 12:6-7 promised preservation of the

words of the text and there could be no other

reason for Higher Criticism than to change

these unchanging words. Higher Criticism has

been adopted by most published scholars in this

day. A doubting mind set is all that is needed to

be a “Higher Textual Critic.” (See Criticism)

Historical Criticism – Studying a text in the

context of its time and place of authorship;

seeking also to understand the persons, dates,

and events mentioned in the text and the history

surrounding them.

Homiletics – Homiletics is derived from the Greek

word homiletikos which means “conversation.”

More specifically, homiletics deals with the art

of writing or delivering sermons as a means of

communication of God’s truth to His church.

Hypostatic Union – The substantial union of the

divine and human natures in the one person of

Jesus Christ. This was formally accepted at

Chalcedon in A.D. 451.

– I –

Illumination – The act of the Holy Spirit in which

He enables men truly to understand and respond

to spiritual truths (2 Cor. 4:4, 6). Without this,

man cannot receive spiritual truth (1 Cor. 2:14).

Imago Dei – Imago Dei is Latin for image of God.

Immutable – An attribute of God meaning

“unchangeable” with reference to His character

and essence.Imputation – This has special reference to a

believer’s justification, which is possible only

when and because God credits or transfers, i.e.,

imputes, the righteousness of Christ to the

trusting sinner whose sin has been transferred or

imputed to Christ at His death on the cross.

Incarnation – Literally, the word means “in flesh,”

and it refers to the coming of the eternal Son of

God. Jesus, in the flesh of man through His

birth in Bethlehem.

Indeterminism – The theory that volitional

decisions are in certain cases independent of

antecedent physiological and psychological

causation.

Inerrancy – The quality of freedom from error

which is possessed by the Bible. This applies

to all that it affirms, including statements on

history and science as well as those on morals

and theology. The nature of the Bible, as

consisting of God-breathed words (2 Tim.

3:16), ensures this accuracy. (See Infallibility)

Infallibility – The quality of never misleading or

deceiving. The Bible possesses this quality

because it is inspired by God, who cannot lie

(Titus 1:2). (See Inerrancy)

Infralapsarianism – The view within Calvinism

that places God’s decrees chronologically or

logically after Adam’s fall in the Garden rather

than before. Concerning the order of the divine

decrees before creation infralapsarianism is the

belief that God decreed to redeem mankind

after God decreed the fall of mankind. Thus the

fall brought about a proliferation of human life

on the earth, all those whom God had not

elected.

Inspiration – The process by which the Bible was

produced. Second Timothy 3:16 speaks of the

Scriptures as theooneustos (Gk.), i.e.,

“breathed out by God.” In view of this origin

of the Scriptures, they are the believer’s sole

guide to faith and practice. Though the Bible

says little about how this process was carried

out, it continually affirms the fact.

Internal Evidence – Evidence from within a

particular book under study includes the claims

of a book about itself, together with stylistic

and doctrinal considerations. (See External

Evidence)

Interpretive Maximalism – (see Maximalism)Irrestistible Grace – The fourth tenet of

Calvinism, the doctrine of irresistible grace

teaches that all those for whom Christ died are

those in whom the Holy Spirit works

regeneration, and that the Holy Spirit’s

working is irresistible, that is no human being

who is engaged by the Holy Spirit rejects His

working. (See Calvinism)



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– J –

Justification – The experience of a guilty sinner

receiving the position of righteousness before

God. Scripture is very clear that this is possible

only on the basis of the individual’s personal

faith in the work of Christ.

– K –

Kenosis – A reference to the “emptying” of the Son

in the incarnation (Phil. 2:7). Biblically it

entails the temporary and voluntary surrender of

the exercise of certain divine attfibutes by the

Son of God while He was on the earth.

Kerygma – The Greek word for proclamation. It is

used to denote the preaching, proclamation, or

central message of the New Testament as a

whole or of any part of it, and similarly of the

church as a whole or of any part of it.

Kingdom – The kingly reign of Jesus Christ. This

rule, which was initiated during His earthly

ministry (Matt. 12:28), continues as He reigns

from the Father’s fight hand during the present

age (Acts 2:33-36) and climaxes in His

thousand-year earthly reign after His return

(Matt. 16:28; 25:31-34), after which the Son,

having completed His kingly task, will hand

over the kingdom to the Father (1 Cor. 15:24,

25).

Koine – The Greek word for “common.” It

describes the form of Greek which became the

lingua franca, the common language, of the

Hellenistic world.

– L –

Latter Prophets – The traditional name for the

section of the O.T. consisting of Isaiah,

Jeremiah, Ezekiel, and the twelve “Minor

Prophets” which follow the Book of Daniel.

Legalism – An insistence upon the observation of

human regulations, as if one’s fellowship with

God were dependent upon that observation. In

N.T. times, another form of legalism insisted

upon the observation of O.T. rules andceremony which had been fulfilled in Christ and

thus were no longer binding upon the Christian.

The letter to the Galatians was written to attack

legalism and assert Christian freedom.

Lexicon – A dictionary defining the Hebrew,

Aramaic and Greek words found in the Bible.

Unlike a concordance, a lexicon is designed for

those who wish to read the Bible in the original

languages.

Liberalism – A theological attitude which

enthrones human reason as the ultimate

authority instead of the Bible. This view

ignores the effect of the Fall on the mind.

Liberal theologians vary in their conclusions

and generally deny or redefine some or all of

the essential doctrines of Christianity. (See

Conservative)

Libertarian Freedom – Another label for a

freewill theist, especially one who affirms not

only God’s knowledge of present and past, but

also his knowledge of the future.

Limited Atonement – The third tenet of

Calvinism, the doctrine of limited atonement

teaches that Christ died only for those in whom

the Holy Spirit works regeneration. Therefore

there is no waist in Christ’s atonment. (See

Calvinism, Particular Atonement).

LXX – The Septuagint, a Greek translation of the

Hebrew O.T. The “LXX” abbreviation is used

because of the apocryphal story that

approximately seventy scholars made the

translation. (See Septuagint)

– M –

Major Prophets – The books of Isaiah, Jeremiah

and Ezekiel, a descriptive term based solely on

the length of these records.

Maranatha – An Aramaic word, usually

translated in the imperative, “O Lord, come.”

Its use by St. Paul reflects the strong

eschatological hopes of the early Church.

Mariolatry – The worship and veneration of

Mary, the mother of Jesus.

Masoretic Text – About A.D. 500, a group of

Hebrew scholars named the Masoretes added

critical annotations to the margin of the

Hebrew O.T. and developed a system for

recording the vowels in what had previously

been a consonantal text. The Masoretes gave

fixed form to the Hebrew text in the sevenththrough the ninth centuries A.D. and stands as

the standard text today. This work became

known as the Masoretic Text.

Maximalism – Maximalism in literature is the

scheme in which the author invests each

character, image, section, and chapter of the

narrative with a reflection of the entire plotline

of the story. When we speak of interpretive



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maximalism with reference to Scripture we

mean that principle of hermeneutics by which

we recognize that the Author of Scripture has

invested reflections of his plan of redemption in

each of the many characters, passages, themes,

and sections of the Bible; and thus we recognize

God’s sovereignty and gracious self-revelation.

Interpretive maximalism is a difficult chore,

because a thorough understanding of the plot-

line is pre-requisite. Thus, any error in one’s

understanding of the plot-line is multiplied

exponentially in each sub-section.

Metanoia – In Greek, “to change one’s mind.” A

fundamental transformation of mind or

character, a spiritual conversion. (See

Repentance)

Midrash – A Hebrew term, based on a word

meaning “to search out,” that is applied to

commentary or interpretations of units of

scripture. Collections of such interpretations are

often called Midrashim, especially collections

of Halakah and Haggadah.

Midtribulationism – Some premillennialists

believe that the taking away of the church will

take place at the midpoint of the Great

Tribulation, before the most awesome aspect of

the Tribulation period begins.

Millennium – This Latin word means “thousand

years.” It is used for the thousand-year reign of

Christ spoken of in Rev. 20:1-6, in which

prophecies like Isa.2:2-4; 11:6-9; and Rom.

8:19-23 will be fulfilled.

Minor Prophets – Prophetic books that were brief

enough to be placed all together on one scroll:

I Hosea, Joel, Amos, Obadiah, Jonah, Micah,

Nahum, Habakkuk, Zephaniah, Haggai,

Zechariah and Malachi.

Mishnah – A collection of Pharisaic oral

interpretations (Halakah) of the Torah that was

formed and put into writing under Judah the

Patriarch around 200 A.D.Modalism – One of the three basic errors (See

Subordinationism” and “Tritheism”) into which

men have frequently fallen with reference to the

doctrine of God. Modalism maintains that there

is one God who manifests Himself successively

as Father, Son, and Holy Spirit but who is not

contemporaneously all three.

Monotheism – Belief in only one God.

Mosaic Covenant – (See Covenant Theology,

Abrahamic Covenant, Adamic Covenant,

Davidic Covenant, New Covenant, Noahic


Covenant).

Mystery – In the Bible, a term used to describe

something that God reveals over time or

sequentially, or for something about which we

lack sufficient information to understand, but

which is not actually contradictory. It should

not be used as a palatable term for

“contradiction.”

– N –

Natural Freedom of Self-determination – One of

the labels used to describe those who reject

determinism (including Calvinist ic

determinism) and who affirm genuine human

free will and moral responsibility.

Natural Man – An unregenerate person who has

never put his trust in Jesus Christ.

Necromancy – The attempt to communicate with

the dead. God so abhors this practice that He

commanded the children of Israel to execute

any who had a familiar spirit or who acted as a

medium (Lev. 20:27; cf. 1 Chr. 10:13, 14).

Neo-orthodoxy – The heretical system of

theology/philosophy. A movement, represented

by Karl Barth, which reacted against extreme

liberalism by maintaining the transcendence of

God and the sinfulness of man, but still refused

to accept the Bible as the infallible, inerrant

Word of God. It holds that the Bible contalas

the Word of God or can become the Word of

God. Neo-Orthodoxy drives a wedge between

the ontological God and the redemptive-

historical (objective) God.

New Age Movement – A synthesis of Eastern and

mystery religions adapted and modified for

Western civilization. Common emphases

include philosophical monism, theological

pantheism (or pan-en-theism), psychologicalself-realization, mystical expefience(s),

reincarnation, evolution, and utopianism.

Though it is identified as new, in actuality the

movement is as old as Gen. 3, when Satan

deceived man into believing he could become

as God by his own efforts.

New Covenant – (Jer. 31-33; Heb. 8:7-13; 10:9-

22). This is God’s promise to give free



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blessing to men through Jesus Christ . It was

given to the nation Israel (Jer. 31-34), but

Christians also share in the spiritual aspects of

the New covenant through Christ (Heb. 8:7-13).

The New covenant with Israel promises that

God will restore them to their promised land

and give them a new heart to obey Him. This

will happen when Jesus returns from Heaven

(Rom. 11:25-27; Zec. 13-14). (See Covenant

Theology, Abrahamic Covenant, Adamic


Noahic Covenant, Phinehaitic Covenant,

Sinaitic Covenant).

Noahic Covenant – The covenant God made with

Noah and his descendents and with the whole

new creation after the destruction of the

antediluvian world in the flood. (See Covenant



New Covenant, Phinehaitic Covenant, Sinaitic

Covenant).

Numerology – The study of the significance of

numbers in Scripture.

– O –

Omnipotence – The attribute of God which

indicates His possession of all power and the

ability to do anything which He wills to do.

Omnipresence – The attribute of God which

speaks of His presence in all places at all times,

yet distinct from and transcending all creation.

(See Pantheism)

Omniscience – The attribute of God which

descfibes His knowledge of everything, even to

the utmost detail. He knows all things, actual or

possible, past, present, future, hidden or

revealed, exhaustively, immediately, perfectly,

and from all eternity.

Ontology – Ontology is derived from the two

Greek words ontos meaning “to be” and logos

meaning “word.” Ontology is the science or

study of being.Oracle – This reference to divine utterance or

communication is based on the word logia

(Gk.). It is used as a reference to the O.T. (Rom.

3:2, similarly in Heb. 5:12), to the law (Acts

7:38), and in an analogous sense of the

proclaiming of God’s Word (1 Peter 4:11).

Ordain – Appoint. The word has come to be sed

for the formal setting apart of men to Christian

ministry by the laying on of hands and by

prayer.

Ordinance – A ceremony which the Lord

commanded that His church should observe

and one in which the gospel is portrayed. An

ordinance is practiced as a memorial act of

obedience rather than as a sacrament. There are

two such ordinances: baptism and the Lord’s

Supper. (See Sacrament)

Ordo Salutis – Latin, “the order of salvation.” The

ordo salutis is the doctrine that deals with the

logical sequencing of the various elements of

redemption.

Organic (nature of redemptive revelation) –

When we speak of the organic nature of

Biblical theology, we refer to that quality of

redemptive revelation which is complete and

sufficient in all of its stages of development.

That concentrated truth develops as subsequent

redemptive acts and covenants bring to light

those multifarious aspects of redemption which

were periphery or indistinguishable earlier, but

were nonetheless present. The organic nature

of Biblical theology means that at every stage

of development the full substance of

redemption present, though early on many

elements are indistinguishable. New revelation

does not “add” to previous, but rather develops

or brings to light the multiformity of what was

latently present earlier. Affirming the organic

nature of special revelation via history is a

defense against dispensationalism.

Orthodox – That which is consistent with correct

doctrine and practice as established by the

authority of Scripture.

– P –

Pantheism – The non-Christian view that in one

way or another fails to see God as distinct from

the creation. God is equated to all that exists

and all that exists is God. (See Omnipresence)

Papyrus – An ancient form of paper, made fromthe pith of the papyrus plant, which was

common in Egypt. The original copies of the

N.T. books would have been written on this

paper. The discovery in the twentieth century

of hundreds of pieces of papyri containing

passages from the N.T. has been most

significant.

Paradigm – A pattern, example or model: from



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the Greek para and deigma, “example.”

Paradise – The location of the saved after death

(Luke 23:43); the “third heaven,” i.e., the very

presence of God (2 Cor. 12:2, 4); or the New

Jerusalem, in which is located the Tree of Life

(Rev. 2:7; 22:2).

Parchment – A writing materfial more durable

than papyrus. It was made of specially prepared

animal skins. In N.T. times the Jews used it for

copies of O.T. books, and this appears to be the

reference in 2 Tim. 4:13.

Parenesis – From the Greek parainesis,

“exhortation,” “advice.” A technical term used

to denote exhortation, advice, instruction,

encouragement, with implications for daily

living.

Parousia – From the Greek word for “presence.”

One of the words used to describe the return of

Christ. Basically, the Greek word simply

emphasizes the “presence” of Christ. In early

Christianity it came to mean the expected return

or “coming” again of Christ, at which time he

would judge and redeem. (See Return of Christ)

Partial Rapture – This version of

pretfibulationism holds that only part of the

church will be taken out of the world before the

Tribulation and that the rest who have not been

faithful will suffer the trials of the Tfibulation.

Particular Atonement – The third tenet of

Calvinism, the doctrine of particular atonement

teaches that Christ died not for all men, but for

only those whom the Father gave Him.

Passion – When used alone (“Passion” or “the

passion”), this term always refers to the

suffering and death of Jesus. The “passion

narrative” is the narrative account of that

suffering and death.

Pastor – The New Testament pictures the local

church as a flock of sheep, and it sees the

spiritual leaders of the church as its pastors or

shepherds. They are to shepherd the flock (1Peter 5:2; Acts 20:28), and are answerable to

Christ, the Chief Shepherd (1 Peter 5:4; see

Heb. 13:20, John 10:11-16). As a shepherd

protects, guides, and feeds the sheep, the pastor

should do the same for the church. Pastors are

also called elders, emphasizing their spiritual

maturity, and bishops, stressing their function as

overseers of the church. (See Elder, Bishop)

Pelagianism – A heresy named after Pelagius,

who was active in Rome A.D. 400. Pelagius

held that man is born with no bias to evil and is

capable of freedom from sin and of salvation

by works. He taught that man sins because of

his environment alone and not at all because of

his nature.

Pentateuch – A technical term for the first five

books of the Bible, also call the Torah. The

“Five Books of Moses.”

Pentecost – The festival celebrated on the fiftieth

day after Passover. It was called “the Feast of

Weeks” or “Day of the Firstfruits” in the O.T.,

“Pentecost” is the Greek term meaning

“fiftieth.” The feast marked thanksgiving for

the completion of the grain harvest. The initial

outpouring of the Holy Spirit upon the church

came on the first day of Pentecost after the

resurrection of Jesus (Acts 2).

Perfectionism – The erroneous view that a

Christian can live without sin in this life. It is

almost always linked with a weak definition of

sin and with spiritual pride, which is itself a

sin. It is based on a misunderstanding of teleios

(Gk.), which means “mature.” It ignores 1 John

1:8,10.

Pericope – From the Greek peri, “about,” and

koptein, “to cut”: An extract from a larger

work; a unit of narrative or discourse.

Perseverance of the Saints – The fifth tenet of

Calvinism, the doctrine of perseverance of the

saints teaches that all those who are truly

redeemed are sustained by the power of the

Holy Spirit unto the day of the Lord. (See

Calvinism, Eternal Security)

Peshitta – The authorized translation of the Bible

for the early Christian churches in Syria, done

in the fifth century A.D.

Phenomenology – Phenomenology is derived

from the two Greek words phainomenon and

logos meaning “word.” Phenomenology is the branch of existentialism which deals with

phenomena with no attempt at explanation.

Phinehaitic Covenant – The covenant of

everlasting priesthood which God made with

Phinehas in Numbers 25. (See Covenant


Covenant, Davidic Covenant, Mosaic

Covenant, New Covenant, Noahic Covenant,



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Sinaitic Covenant).

Plenary Inspiration – The doctrine that the Bible

is fully inspired. This inspiration is not only in

its ideas but also in its verbal expression of

those ideas; it is fully inspired in every part and

fully in every book.

Pneumatology – Pneumatology derives from the

two Greek words pneuma meaning “spirit” and

logos meaning “word.” Generally the study or

science of things spiritual. In Christian theology

pneumatology is the doctrine of the Holy Spirit.

Postmillennialism – The teaching that the return of

the Lord Jesus Christ will postdate, or come

after, and climax the Millennium. This view

envisions that the world will increasingly

become better until eventually the Millennium

will have arrived, and thus Christ’s millennial

reign will not have been in person.

Posttribulationism – The view held by some

premillennialists that the rapture of the church

takes place in conjunction with the return of the

Lord Jesus Christ at the end of the Great

Tribulation. Thus, according to this view, the

church will be present on earth during the Great

Tribulation. This view is inconsistent with a

literal interpretation of Rev. 7:1-8. (See

Rapture)

Predestination – The doctrine that all events of

human lives, even one’s eternal destiny, are

determined beforehand by God; used in the

Bible to refer to Christ (Acts 1, Rom. 8, etc.)

and to those who are “in Christ” by means of

his representation. (See Calvinism)

Premillennialism – The teaching that the return of

the Lord Jesus Christ will precede, or come

before, and establish the Millennium.

Importance is attached to the fact that Rev.

19:11-21 precedes Rev. 20: 1-6, and thus the

Millennium is viewed as naturally following the

return of Jesus.

Presbyterianism – From the Greek presbyterion

meaning “body of elders.” The form of church

government in which the churches are governed

by elders, i.e., both ministers and others, who

meet together to determine cases of church

polity, dogma, discipline, and doctrine; who are

responsible for the churches in an area, and who

answer to a series of higher courts, the highest

of which is the general assembly. The

presbyterian form of government finds biblical

precedent in Acts 15.

Presuppositionalism – There are many

presuppositions. They are the foundational

assumptions, basic committments, or heartfelt

convictions which determine how a person

interprets reality. In other words, a

presupposition provides the metaphysical basis

by which a person claims to understand

sensation, experience, and reason. Not all

presuppositions are true, and thus those who

base their lives on false presuppositions, live a

life of error, no matter how consistent they are

with respect to those presuppostitions.

Presuppositionalism is a philosophical

approach which states that a person’s

presuppositions determine his practical life

(See Weltanschauung). The teaching of

Cornelius Van Til is known to be based on a

varity of Presuppositionalism.

Pretribulationism – The teaching that the rapture,

or snatching away, of the church immediately

precedes the seven-year period Great

Tribulation, after which the Lord Jesus Christ

will return to initiate the Millennium. (See

Rapture)

Preterism – Preterism derives from the Latin word

praeteritus meaning “to go beyond.” When we

speak of preterism with reference to Biblical

prophesy we refer to what extent that prophesy

has been fulfilled. Thus a hyper-preterist would

believe that all of the prophesies of Scripture

have already been fulfilled and that we now

have our resurrection bodies and are in heaven.

(Such people (full-preterists) do exist.) More

common, however are full preterists, who

contend that a majority of the prophesies of the

New Testament were exhausted in the

destruction of Jerusalem in A.D. 70.

Progressive Revelation – The idea that Godrevealed His truth to His people in stages and

through various means in history (Heb. 1:1).

Propitiation – That which turns aside the wrath of

God from the sinner. The atonement of Jesus

propitiates or satisfies the just demands of the

righteousness and wrath of God against sin

(Rom. 3:25; 1 John 2:2; 4:10). (See Expiation)

Providence – God’s governing of all that takes



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place. This means that the world is ruled by

God, not by chance or fate. At the same time,

men are responsible for their own decisions and

actions (cf. Rom. 8:28; Eph. 1:11).

Pseudepigrapha – Literally “false writings.”

Jewish writings not included in the O.T. or the

Apocrypha were called by this term because

many of them were published under an assumed

name, usually of a spiritual giant such as Enoch

or Ezra, in order to gain authority for the book.

(Example: “The Gospel of Judas”)

Pseudonymity – The practice of ascribing a work

to someone, often it notable from the past, who

was not the actual author, as is the case with the

Book of Daniel.

– R –

Ransom – The payment of a price in order that a

slave may be set free. Christ’s death was the

payment of a price in order that men who are

slaves of sin (John 8:34) and captives of the

devil (Matt. 12:26-29) may be set free to know

and serve God (1 Cor. 6:20). The process is

called “redemption.”

Rapture – The taking up of the church to meet the

Lord in the air, as described in 1 Thess. 4:16-17.

Reconciliation – The process of bringing together

into a restored fellowship two parties who have

been estranged and who are at enmity. The

death of Christ made possible a restored

relationship between God and sinners by

dealing with the sin which caused God’s wrath

toward the sinner. All who trust in the Lord

Jesus Christ enjoy that restored relationship (2

Cor. 5:18-21).

Redaction Criticism – The usual translation of the

German Redaktionsgeschichte (literally

“redaction history”). A study method that seeks

to define the methods and intent of editors as

they compile and edit older sources; for

example, those who collected and ordered the

oracles of the prophets into the books as theynow exist.

Redactor – An editor; one who collects and shapes

older, smaller material into larger, newer

compositions.

Redemption – Redemption means to free someone

from bondage. To be bought out of the slave

market never to be for sale again. It often

involves the paying of a ransom, a price that

makes redemption possible. This is seen as the

purchase back of something that had been lost,

by the payment of a ransom. The Israelites

were redeemed from Egypt. We were

redeemed from the power of sin and the curse

of the Law (Gal. 3:13) through Jesus (Rom.

3:24; Col. 1:14). We were bought with a price

(1 Cor. 6:20; 7:23). The Greek word so

rendered is apolutrosis, a word occurring nine

times in Scripture, and always with the idea of

a ransom or price paid, i.e., redemption by a

lutron (See Matt. 20:28; Mark 10:45).(See

Ransom)

Redemptive-History – Redemptive-history is a

translation of the German term Heilsgeschichte

(heil meaning “sacred” and geschichte

meaning “history” or “story”). History

understood as God’s self revelation to mankind

in the person of Jesus Christ, through whom

God purposed to love a people as His own,

even to the point of sending His Son in their

likeness, being tempted and suffering death on

the cross, bearing the full penalty of their sins,

that they may live in Him through His

resurrection from the dead. The life, death, and

resurrection of the Savior, being the means of

God’s redemptive purpose, was foreshadowed

in all of history, specially revealed in the Bible,

that those who follow after Christ by His death

to the age of His resurrection might know God

as faithful to His promises, and have complete

access to fellowship with Him without fear of

condemnation.

Regeneration – The act of God the Holy Spirit

(John 3:5), through the instrumentality of the

Word of God (1 Peter 1:23), by which one who

is spiritually dead is made alive and brought to

share in the resurrection of life (Eph. 1:19-2:6)

and is made a child of God (John 1:12-13).

Another term for regeneration is “the new

birth.” Matthew 19:28 speaks of regenerationon a cosmic scale as it considers the millennial

age as a time when the earth will be “born

again” (cf. Rom.8:21-22). There is a sense in

which the new birth of the individual is his

own early participation in the new creation (2

Cor. 5:17).

Remission – Forgiveness; removal of guilt. God

dismisses and passes over the believer's sin



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because of the sacrifice of Christ (Ro. 3:25; Mt.

26:28; Ac. 2:38; 5:31; 10:43; 13:38; 26:18; He.

9:22; 10:18).

Resurrection – (1) The raising of the Lord Jesus

Christ from the dead, leaving the tomb empty.

This was a bodily resurrection as distinct from

a spiritual resurrection, though His resurrection

body was not identical in every aspect with the

earthly body as now known. He could be felt,

He had flesh and bones, and He could eat, but

He could also pass through physical structures.

(2) The raising of believers who have died. This

occurs at the rapture. At that point all Christians

will be given bodies like Christ’s resurrection

body (1 Cor. 15:35-49).

Return of Christ – Sometimes referred to as the

“Second Advent” or “Second Coming.” The

personal return of the Lord Jesus Christ to earth

at the end of the Great Tfibulation to defeat the

forces of Satan and to initiate the millennial

reign (Rev. 19:11-21). (See Parousia)

Revelation – The taking away of the veil or curtain

behind which things are hidden or, more

specifically, God’s disclosure of Himself and

His will to men. This is usually divided into two

types: (1) natural revelation, in which God

shows men enough of Himself through nature to

leave them without excuse (Rom. 1: 19, 20) and

in which He writes something of His law on

their hearts (Rom. 2:15); and (2) special

revelation, in which God speaks or reveals

Himself to man in a specific and particular way.

This is seen often in God’s dealings with the

patriarchs, the nation of Israel, and the prophets.

The Scriptures, God’s written Word, constitute

the most comprehensive special revelation, with

Jesus Christ, God’s living Word, being the

climax and embodiment of all special

revelation. In keeping with this second type of

revelation, the last book of the Bible is

appropriately designated the Book of Revelation because in it Jesus Christ unveils to

John that which God gave Him (Rev. 1:1)

concerning the things which were yet to come.

Rhetoric – The art of discourse, both written and

spoken. Techniques, figures of speech, rhythms,

structure. Prose as distinct from verse.

Rhetorical Criticism – A type of analysis that

supplements form and literary criticism in not

only studying the literary structures and

techniques employed in a unit but in centering

attention more on the distinctive than the

typical, taking special note of the unique style

of a given author or speaker.

– S –

Sacrament – A religious rite regarded as a visible

expression of the mystery of the gospel. It is

usually understood as distinct from the concept

of “ordinance” in that the act of the sacrament

itself is considered to be a vehicle or means of

grace. The term. therefore, is common in those

religious bodies that believe religious rites play

a part in salvation. (See Ordinance)

Sacramentology – Sacramentology is a

combination of the Latin word sacramentum

meaning “sacred oath” or “sacred place” and

the Greek word logos meaning “word.”

Sacramentology is the study of the sacraments

(divine, covenant, ordinances of worship).

Sanctification – (1) Positional - the work of the

Holy Spirit in setting a man apart for Jesus

Christ at his conversion (1 Peter 1:2). (2)

Progressive - the work of the Holy Spirit which

continues throughout the life of the believer

and which results in increasing personal

holiness. (3) Ultimate - the culmination of the

sanctifying work of the Spifit resulting in

glorification in the presence of God.

Schism – A division between Christians, usually

splitting one church into two. The sin of

schism is committed by those who cause the

division by departing from Christian truth or

behavior.

Semper Reformanda – The motto of the reformed

church. Latin meaning “always reforming.”

Septuagint – From the Latin word septuaginta

“seventy.” (Abbreviation: LXX.) The most

important Greek translation of the O.T. which,

according to classic reports, was made in Egypt

in the second and third centuries B.C.,traditionally ascribed to the reign of Ptolemy II

This translation was among the text of the Old

Testament used by the early Christians. Later

segments of the Septuagint were excluded from

the standard Hebrew Bible (Masoretic Text)

and today comprise the Apocrypha. It received

its name from the legend that it was translated

in seventy days by seventy-two translators, six



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from each of the twelve Jewish tribes. (See

LXX)

Session – The present position of Christ, who is

seated at the Father’s fight hand with all

authority given to Him. In reference to church

government it indicates the official meeting of

the minister and ruling elders of a Presbyterfian

church.

Sheol – The Hebrew word usually used in the O.T.

for the abode of the dead. (See Gehenna, Hades,

Hell)

Sinaitic Covenant – The covenant God made with

Israel and their descendents at Sinai mediated

by Moses, also known as the covenant law. (See

Covenant Theology, Abrahamic Covenant,

Adamic Covenant, Davidic Covenant, Mosaic

Covenant, New Covenant, Noahic Covenant,

Phinehaitic Covenant).

Socinianism – A theological movement similar to

Unitarianism originating in the sixteenth

century.

Sola Dei Gloria – Latin meaning “For God’s Glory

alone.”

Sola Fide – Latin meaning “faith alone.” The

reformed doctrine of the means of salvation.

Sola Gratia – Latin meaning “grace alone.” The

reformed doctrine of the basis of salvation.

Sola Scriptura – Latin meaning “The Scriptures

alone.” The reformed doctrine of infallible

authority. Scripture alone is the infallible andfinal authority in the Church for matters of

doctrine and practice.

Solus Christus – Latin meaning “of Christ alone.”

The reformed doctrine of the merit of salvation.

Closely related to the doctrine of Solus Christus

is the doctrine of imputation.

Soteriology – Soteriology is derived from the two

Greek words soteria meaning salvation and

logos meaning “word.” Soteriology, then, is the

science or doctrine of salvation. Preaching

about the death of Jesus as the means of our salvation. It involves not only the forgiveness of

sins, but the power over them. Soteriology

studies God’s historical deliverance of His

people from the bondage of sin and death and

affliction, to the promise of an eternal life with

God in His holy love, through His Son Jesus

Christ.

Source Criticism – Analysis of the sources

employed in the construction of a particular

literary unit. The four strata, J, E, D and P are

the sources that comprise the Torah, for

example.

Sovereignty – In the sovereignty/free will debate,

the term signifying God’s omnipotence or all-

powerfulness.

Spirfitual Gifts – Spiritual gifts are gifts given by

Jesus to His church. Spiritual gifts are

discussed in 1 Cor. 12-14 and Rom. 12. They

vary in degree and nature. There are some that

are obviously supernatural in the usage:

speaking in tongues, discerning of spirits,

healing, etc. There are others that are not so

supernatural: administrations, help,

admonition, etc. (See Charismata)

Spiritualism – A more correct term is “Spiritism.”

The Bible forbids all fortune-telling or

“divination” (Deut. 18:9-14). (See

Necromancy)

Subordinationism – One of the three basic errors

(See Modalism” and “Tritheism”) into which

men have frequently fallen with reference to

the doctrine of God. Subordinationism views

the Son and the Holy Spirit as essentially and

eternally subordinate to the Father.

Supralapsarianism – In Calvinism, the view that

places God’s decrees regarding redemption of

sinful humanity before Adam’s fall in the

Garden. With reference to the pre-creation

decrees of God, supralapsarianism is the belief

that God’s decree of election came before He

decreed the fall. Thus, God chose people for

hell and hell free from any influence of what

man might do.

Summum Bonum – Summum Bonum is Latin

meaning “highest good.” Scripture presents

God Himself to be man’s summum bonum.

Suzerain-Vassal Treaty – In ancient times,

particularly in the Persian world, the sovereign

or “suzerain” would enter into treaty with hissubjects or “vassals” in which he would agree

to protect them and be their king so long as

they submitted to his laws and ordinances.

Meredeth Kline points out that the Sinaitic

Covenant fits into this ancient treaty format.

Synoptic Criticism – Matthew, Mark, and Luke

are called the synoptic Gospels because of the

large amount of material that they have in



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common. Synoptic criticism seeks to account

for the similarities and differences in emphasis

which exist in those Gospels, an issue

sometimes referred to as “the synoptic

problem.”

Synoptic Gospels – From the Greek synoptikos,

“seeing the whole together,” because they tell

the same general story in the same kind of way.

A contrast is intended to the Gospel of John.

Systematic Theology – Systematic theology is that

branch of theology which deals with the logical

categoration of Biblical truths.

– T –

Talmud – A vast collection of comments

(interpretations) based upon the Law of Moses,

incorporating rabbinical laws and legal

decisions, which originated A.D. 400-450. The

Mishna (“repetition”) and the Midrash

(“exposition”) are the major sections which

make up the Talmud. There are two Talmuds,

one from Palestine and one from Babylon, both

shaped during the fifth and sixth centuries A.D.

Targum – Any one of several interpretative

translations of portions of the Hebrew Bible

from Hebrew into Aramaic having their origin

in the early synagogue practice of reading the

Hebrew, then translating it into Aramaic, with

interpretative comments woven into the

translation. Targum is Aramaic for

“translation.”

Teleology – Teleology is derived from the two

Greek words, telos meaning “purpose or end”

and logos meaning “word.” Teleology is the

study of the end or purpose of things.

Textual Criticism – The science which seeks to

determine the original text of the Hebrew O.T.

and the Greek N.T. by a careful comparison of

the many old copies available, with the intent of

establishing the text probably closest to the

original, as well its noting the history of its

transmission..Textus Receptus – The text of the Greek N.T.

published by Elzevir in 1633 was given this

name. This text was based on the 1535 edition

of Erasmus’s Greek New Testament , the

Complutensian Polyglot published by Cardinal

Ximines in 1520, and a handful of other

manuscripts. This text is almost identical with

that used by the King James Version translators.

Theism – Theism is derived from the Greek Theos

meaning “God” plus -ism. Theism for our

intents and purposes is the belief in the true

and living God who is Creator and sovereign

Ruler of the universe and known by voluntary

revelation.

Theocracy – Theocracy is derived from the two

Greek words Theos meaning “God” and

cratein meaning “to rule.” Theocracy is the

civil rule of God. The government of the

people of Israel until the inauguration of Saul

is termed a theocracy. The one-thousand-year

reign of Christ at the consummation of history

will be such a theocracy.

Theology – Theology is derived from the two

Greek words Theos meaning “God” and logos

meaning “word.” Formally, theology means

“of the knowledge of or the study or science of

God.” Theology seeks to think God’s thoughts

after Him, insofar as He allows man through

the Scripture to enter into His thinking.

Informally, theology is the means by which

God gives us understanding to the things

concerning Himself and our relationship to

Him. In a broader sense, theology is Christ

living out His life in our lives through His

Spirit that we may know God as He knows

God, and be One with the Father, as He and the

Father are One. Theology properly understood

is not just mental knowledge of the Bible. God

is a living God, and His word is living. We

know His word through a relationship with

Him and a daily hunger and feeding on His

word. Belief, knowledge, or word about God,

especially when methodologically formulated;

the critical study of religion and religious

ideas.

Theophany – From the Greek theos “god” and

phaino “to appear.” A visible appearance of

God in bodily form in O.T. times. The one who

appears is the Second Person of the Triunity(Josh. 5:14; 6:2). (See Christophany)

Theonomy – Theonomy is derived from the two

Greek words, Theos meaning “God” and

nomos meaning “law.” Theonomy is the belief

that all laws, civil, economic, and social,

should be patterned after the particulars of the

Sinaitic covenant which God gave to Israel in

the wilderness for her politico-civil



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government including in the punishment of

criminals.

Torah – A Hebrew term that in its widest sense

meant “teaching,” though it came in time to

mean “law,” and was then applied as a title to

the first five books of the Bible, which are also

called the Pentateuch.

Total Depravity – The first tenet of Calvinism

teaches that mankind in its original state is

utterly unable to choose God, but rather chooses

only to rebel against his Creator continually. In

this state he can do nothing good and worthy of

God’s grace. Every area of his life is affected

and infected with sin and death. (See (See

Calvinism, Depravity)

Tradition Criticism – Study of the origins and

development of a particular biblical theme– for

example, the covenant relationship between

Yahweh and Israel– as it appears in various

parts of the Bible. For some scholars, tradition

criticism centers exclusively on the early and

oral stages of development.

Tribulation or Great Tribulation – The seven

year period of unparalleled trouble on earth,

concluding with the return of the Lord Jesus

Christ.

Tritheism – One of the three basic errors (cf. also

“Modalism” and “Subordinationism”) into

which men have frequently fallen with

reference to the doctrine of God. Tritheism

asserts that there are three gods rather than one

God who is three Persons.

Tri-unity (Trinity) – The distinctive and essential

Christian doctrine that there is one God in three

Persons. The Father is God, the Son is God, and

the Holy Spirit is God. There is a distinction

between the Persons so that the Father is not the

Son, the Father is not the Spirit, and the Son is

not the Spirit. Each is a Person. The Holy Spirit

is not to be envisioned as a mere force or

influence.Type – A biblical type is a person or incident which

carries significance beyond itself. For example,

the sacrificial system of the O.T. was typical,

i.e., a prophetic picture of the ultimate sacrifice

for sin, namely, the atonement of Christ on the

cross.

Typology – Typology is derived from the two

Greek words tupos meaning “type” and logos

meaning “word.” Typology in Biblical and

literary terms denotes the authorial use of

allusion employing ectypal figures or

conditions to represent an archtypal figure or

condition.

– U –

Unconditional Election – The second tenet of

Calvinism, unconditional election is the

doctrine that God’s choice (or election) of men

to eternal life is not based on any merit of their

own but solely on His sovereign will. (See

Calvinism)

Unitarianism – A religious movement which

rejects the Christian doctrine of the Triunity

and of the full deity of Jesus Christ. With too

high a view of human reason and too low a

view of Scripture, this heresy also denies other

important Christian doctrines.

– V –

Van Til, Cornelius – A conservative theologian

who taught and wrote in the early to mid- 20th

century at Westminster Theological Seminary.

Vantillian – After the teaching of Cornelius Van

Til. (See Presuppositionalism).

Verbal Inspiration – The doctrine that not only

the thoughts and ideas of the Bible but also the

actual words used are inspired (cf. Matt. 5:18;

1 Cor. 2:13). (See Inspiration)

Vicarious Death of Christ – An indication that

Christ’s death had value and significance inour behalf or in our place.

Vos, Geerhardus – (1862-1949), sometimes

called the father of Reformed Biblical

Theology, was born in 1862 in the

Netherlands. He emigrated with his parents to

the United States in 1881, when his father

accepted a call to pastor the Christian

Reformed Church in Grand Rapids, Michigan.

He attended the theological school in Grand

Rapids (now Calvin College), then attended

Princeton Seminary, and eventually receivedhis doctorate at Strassburg Germany in 1888.

He taught at Princeton for 39 years, where

he taught such eminent men as J. Gresham

Machen, John Murray, Ned B. Stonehouse, and

Cornelius Van Til. Throughout his career Vos

fought against liberalism at every step,

especially on such issues as the kingdom of

God and Jesus' Messianic self-consciousness.



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Vosian – The teaching of the “scientific” aspect of

Theology and the reality of Christ return. After

the teaching of Geerhardus Vos.

Vulgate – The Latin translation of the Bible made

by Jerome in the fourth century A.D.

– W –

Weltanschauung – Weltanschauung is the

combination of the German words Welt

meaning “world” and anschauen meaning “to

view.” One’s weltanschauung is one’s

fundamental beliefs about the world and life. In

English the term is often represented by the

phrase “world and life view.”

Wisdom Literature – Within the Bible, the books

of Proverbs, Job, Ecclesiastes, Ecclesiasticus

and the Wisdom of Solomon are all classed as

“Wisdom.”

Writings – The third traditional division of the

O.T. (kethuvim, Heb.), the other two being the

Law and the Prophets. It contains Psalms,

Proverbs, Job, Song of Solomon, Ruth,

Lamentations, Ecclesiastes, Esther, Daniel,

Ezra, Nehemiah, and Chronicles.

– Y –

Yahweh – The name of the god of ancient Israel

and early Judaism, who was also called Elohim.

In time, Yahweh was no longer pronounced by

Jews, who used the title Adonai “my Lord” or

Adon “Lord” in its place.

– Z – Zarathustra – German for Zoroaster. Also

“Sprach Zarathustra” (or “Thus Spake

Zoroaster”) is a book on philosophy by

Friedrich Nietzsche, the self-attested nihilist

and persecutor of existentialism, in which he

affirms “God is dead.” Nietzsche’s attack on

Christianity as “herd mentality” is profound

a n d

continues to haunt the popular modern concept

of faith in evangelical circles His concepts of

the übermensch (superman) and “will to

p o w e r ”

became standard philosophical terms. (See

Existentialism).

Zoroastrianism – Zoroaster was a Persian

philosopher and pagan prophet of the 7th

century B.C. who taught that there were two

deities who were in eternal struggle; one,

Spenta Mainyu, who was the god of good and

light and the other, Angra Mainyu, who was

t h e

god of evil and darkness. Zoroastrianism is the

belief that there are two equal and opposite

deities or powers at work in the universe, and

that the affairs of men are the result of the

conflict between the two.

Zwinglian – Ulrich Zwingli (1484-1531) was an

early Swiss reformer who developed the

reformed doctrines of sacramentology refuting

the Roman Catholic teaching of

transubstantiation. Zwinglian refers to the

teachings of Zwingli.



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Appendix B

A Selected Bibliography for the study of TheologyThe listing of these book in the Selected Bibliography for the study of Theology is, by no means, an

endorsement of the entire content of each of these. All volumes on Theology must be taken with Historic

Prospective, Conditions of factors in contemporary thought and what that author was answering with his

work and motives behind the work. This bibliography is not exhaustive but has been helpful for this author

in my study. I find a number of men particularly helpful. I do have a number of theological works, but the

ones that I tend to reach for first are (In alphabetical order ) I- Theology and Doctrine:

Bruce, F. F. New Testament Development of Old Testament Themes. Eerdmans, 1968.

Chafer, Lewis Sperry. Systematic Theology. Dallas Seminary, 1947. 8 vols.

Elwell, Walter. Handbook of Evangelical Theologians. Baker, 1993.

Evans, The Great Doctrines of the Bible (Good)

Gill, John. Body of Divinity. Lassetter, 1965.

Hodge, Charles. Systematic Theology. Clarke, 1960. 3 vols.

Hodge, A.A., Outlines of Theology (Excellent)

Lockyer All the Doctrines of the Bible (Basic)

Packer, J. I., ed. The Best in Theology. Christianity Today, 1987.

Ryrie, Charles C. Biblical Theology of the New Testament . Moody, 1959.Shedd, William G.T., Dogmatic Theology, P & R Publishers.

Theissen, Henry, Lectures in Systematic Theology (Good).

Towns, Elmer L., Theology For Today, Orlando, FL: Harcourt Custom Publishers, 1999.

Vos, Gerhardus. Biblical Theology. Eerdmans, 1948.

Walvoord, John F. & Chafer, Lewis Sperry, Systematic Theology. Victor, 1988 2 vols.

Warfield, Benjamin B. Biblical and Theological Studies. Presbyterian and Reformed, 1968.

Warfield, Benjamin B. Selected Shorter Writings of Benjamin B. Warfield . Presbyterian and

Reformed, 1970. 2 vols.

II- Bibles:

The AV 1611 (A word-for-word reprint of the First Edition of the Authorized Version) Thomas Nelson Publishers (1982)

Dugan's Topical Reference Bible. Gordonsville, Tenn.: Dugan Publishers, 1985.

The KJV Study Bible (From Both Nelson & Zondervan)

“Old” (1917) Scofield Reference Bible. Oxford.

Thompson Chain Reference Bible (KJV)

Ryrie Study Bible. Moody, 1978.

III- Concordances:

Strong, James, Strong’s Exhaustive Concordance (for the strong)

Young, Robert, Young’s Analytical Concordance (for the young)

Cruden, Alexander, Cruden’s Exhaustive Concordance (my favorite) Nave, Orville J., ed. Nave's Topical Bible. Nelson, 1979.

Torrey, R. A. The Treasury of Scripture Knowledge. Bagster.

Torrey, R. A. The New Topical Textbook . Revell.

The Phrase Concordance of the Bible. Nelson, 1986.

IV- General Studies:

– Bible Encyclopedias



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Zondervan Pictoral Bible Encyclopedia

International Standard Bible Encyclopedia (In Several Computer Packages; E-Sword;

SwordSearcher; Etc.)

– Bible Dictionaries

Unger, Merrill F., Unger's Bible Dictionary Moody Press

Nelson's Bible Dictionary

Holman Bible Dictionary

Smith's Bible Dictionary

Peloubet's Bible DictionaryDouglas, J.D. and Tenney, Merrill C., The New International Dictionary of the Bible, Zondervan

publishers.

– Bible Handbooks and Surveys

Halley, Henry H., Hailey’s Bible Handbook .

Dockery, David S., Holman’s Bible Handbook ,

Baxter, J. Sidlow, Explore the Book .

Gaebelein. Arno, The Annotated Bible.

Darby, J.N., Synopsis of the Books of the Bible.

Wilmington's Bible Handbook (Wilmington)

The New Unger's Bible Handbook (Unger)



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