Prophets, Apostles, and Canonicity of the Bible

The Bible contains 66 books that are considered together to be the canon (i.e. standard rule). There were many other books which the church fathers did not include into the canon because they failed to fulfill the 5-fold criteria of canonicity. The 5-fold criteria was:

1. Authorship: It should be authored by an apostle or a prophet or a holy man of God.


2. Local Church Acceptance: It should have been accepted in the local churches of First Century Christians


3. Recognition by Church Fathers: It should have been recognized as scripture by the church fathers in their writings.


4. Sound Doctrine: It should convey sound doctrine and must be consistent with the revelation of God.


5. Personal Edification: It should be dynamic in nature towards transformation of lives and contribute as spiritual food and light for personal edification.

The Old Testament canon was already recognized during the time of Jesus and the Apostles and referred to as the Law and the Prophets. The New Testament canon was being recognized by the Apostles, for example when Peter treats Paul's writings as scriptures (2Pet.3:16) and when John affirms his book of prophecy as that to which nothing must be added and from which nothing must be removed. The NT canon was declared during the 3rd Council of Carthage in AD 397. The church father Athanasius listed them in his 39th Paschal letter (AD 367).

We understand the apostolic authorship of the New Testament and the prophetic authorship of the Old Testament very clearly from the writings themselves. The church is built upon the foundation of the apostles and the prophets, Christ Jesus being the corner stone (Eph.2:20).

One important keystone is the prophetic explanations provided in the Bible, which certainly cannot be based on any other authority than God Himself. For instance, in Judges 14 we find the account of Samson adamant to marry a philistine girl, though his parents are not in favor of this. The writer of Judges notes here: "his father and mother did not know that it was of the LORD -- that He was seeking an occasion to move against the Philistines. For at that time the Philistines had dominion over Israel." (Judges 14:4). One would ask, "How did this writer know what was in the mind of God? Was he just interpreting God's mind on the basis of a retrospection of incidents that happened? If so, how can he make an authoritative statement like that? Can anyone know the mind of God?" Obviously, the answer is that only the Spirit of God knows the mind of God and the Scriptures were given by the inspiration of the Holy Spirit (1Cor.2:10,11; 2Pet.1:21; 2Tim.3:16).

See:
Outline of Theology
How Do I Know that the Bible is True?

The Song Is Independent Of The Songwriter

There have been some who have argued that the psalms of David must not be preached from because of the moral failures of David. The same is lamented of Solomon. However, we know that the Spirit's inspiration overrules the time-bound fluctuations of human character. Not that the text is detached from the author; but that changes in the author do not invalidate the text that has been written.

1. Absolutes declared in the text are not invalidated by any lack of moral conformity and consistency in the author/writer.
2. The authenticity of spirit in the composition of text at a particular time is not invalidated by the lack of authenticity in the author at some other time.
3. The text becomes free of the author at its moment of publication. The author becomes accountable to the text; not vice versa.
4. The text influences how one interprets the text; similarly, how one interprets determines what one gets from the text.

Thus, the song is independent of the songwriter as far as truth and time is concerned. However, the text within context is also not separate from the story of the author. But, after its creation, the text's story-line changes from that of the author.

Theology of Revelation in the Bible

A study of the Bible shows that authentic revelation is chiefly verbal. By this is not meant that visions, dreams, theophanies, miracles, and spiritual understanding have not been means of divine communication. What is meant is that revelation comes in an authentic, reliable, and knowable form only through verbal communication. Even in visions, dreams, and supernatural phenomena what ultimately constitutes revelation is verbal testimony.

8.1. General Revelation Vs Revelation as Verbal Testimony

Nature cannot be revelatory of God in the same way that a watch is revelatory of a watch maker. Still in the case of the watch, one can have no idea of the specific watch maker, unless first of all he already knows the watchmaker or the watchmaker has inscribed his name on the watch. As far as nature is concerned, for some it may point to a Creator initially, but if the reasoning is taken to its logical conclusion then an entanglement in cosmology and ontology only proves to be a rational vexation. Reason cannot bridge the gap between necessity and contingency, infinity and finitude, immutability and mutation. This is evident from a study of religious theologies all over the world.

Man confronts nature in the same manner that he confronts any object of the world. Of course, nature bears marks of great design and intelligence. But as Hume and others noted, it also bears marks of imperfection in the sense that it is uncertain how one can proceed from nature towards the knowledge of a perfect and infinitely wise Lord. Secondly, it is even impossible to know from nature itself whether this designer is eternal (if the concept means anything empirically speaking) or temporal.

Psalm 19, 148, Acts 14: 17, and Romans 1: 18-32 are testimonies of believers in God. In the Psalms the poetical language involves nature into worshipping God; it must not be interpreted as proof for divine reality. That men all over the world have a knowledge of God’s goodness and justice (Acts 14: 17; 28: 4) doesn’t mean that primitive man, after the evolutionary model, bereft of even a primitive notion of God, saw in nature the face of God. Why not suppose that a preacher like Noah had instilled such knowledge in his descendents? Missionary anthropological studies show that the Biblical accounts of creation, fall, and divine wrath over all the earth in the form of flood, are found in different cultures of the world with some mingled anticipation of a Savior even.[1]

8.2. Revelation as Verbal Testimony

The Bible begins with God. God is not proved but assumed. The assumption is not hypothetical but final. ‘In the beginning God created the heavens and the earth.’ The Bible begins with a God who acts, creates, names, and blesses. God’s revelation began with speaking. The revelation of God was doubted by speaking. Truth and falsehood are the concern of revelation. Jesus himself, the revelation of God in flesh, came to bear witness to the Truth, even as the Scriptures testify of Christ.[2] Without the verbal testimony of Scriptures and the verbal testimony of Christ there is no way to see how men could have come to a faith in Christ. Of course, the testimony was attested by signs and wonders. But in its own communicative form, revelation is verbal. The words are the central part of the revelation of which supernatural events are only peripheral.

This doesn’t mean that God does not communicate through the Spirit in the event of prophecy or the word of wisdom or the word of knowledge. It only means that such communication can only be ‘profitable for doctrine, for reproof, for correction, for instruction in righteousness’ if it is verbally communicated. The attestation of the preacher’s consistent life-style,[3] of the Spirit’s continuing attestation through supernatural intervention,[4] and the pragmatical outworking of the propositions[5] do not constitute revelation but only aid the crediting of divine revelation. Believing in Jesus is not separable from believing his word.[6]

8.3. Jesus Christ and the Verbal Testimony: Finality of Revelation

In the prophetic word of Jesus Christ is the finality of divine revelation. As far as encounter with God himself is concerned, without doubt in Christ dwells ‘the fullness of the Godhead bodily.’[7] But that fullness of glory has not yet been manifest to mankind. To men Jesus appeared as an ordinary man.[8] Men caught a glimpse of his glory on the Mount of Transfiguration.[9] But he is yet to be revealed in the fullness of his glory.[10] Presently, the only way to see Christ is through the Scriptures[11] until his final unveiling. Thus, Christ is the finality of the empirical, incarnate,, and salvific revelation of God, the Word made flesh.[12] Without doubt, similarly, the Bible (the Old and New Testament) is the finality of the rational, inscribed, and salvific revelation of God.[13] In the Bible one sees with spiritual eyes the Truth of God.

The Bible is the perfect record of the prophetic word in its final form. The Old Testament is the record of God’s prophetic word by the prophets to our fathers (Hebrews 1:1); the New Testament, the record of God’s prophetic word by his Son Jesus Christ in its finality (Hebrews 1:2). The finality of the prophetic word of Christ was not completed at his ascension but in the complete unveiling of the mystery of His will, as related to the Church, to the apostles by the Spirit of Christ,[14] whereby it was completed, sealed, and secured.

8.4. The Nature of the Written Testimony

8.4.1. Spirituality. The Bible is Divinely-Humanly spiritual. It is God-breathed (2 Timothy 3: 16) and came not by the will of man ‘but holy men of God spoke moved by the Holy Ghost’ (2 Peter 1: 20, 21). Thus, though the Bible is also human, it is not carnal. The written word is spiritual[15] because it is generated by the will of the Spirit of God. Therefore, the humanity of Bible doesn’t imply its frailty. The Bible as spiritual is also perfect. In the same manner that the Son of God as the Son of man was blameless, the word of God as written by human authors is also blameless.

Further, since the Bible is spiritual its message is also spiritual. Though it is rationally understood, its deeper truths cannot be comprehended except through an understanding of spiritual categories through experience and practice characteristic of an obedient and devoted walk in the Spirit.[16] Obviously, if the spiritual categories themselves are not understood, a rational analysis would only prove futile. As Wittgenstein saw it, the meaning of a word depends on how it is used in its own context, the language game; one cannot understand it unless one enters that form of life. The Bible is the basis for true and genuine spiritual experience. Any spiritual experience that conflicts with the Spirit-inspired prophetic word of the Bible is false.[17]

8.4.2. Authority. The Bible is the only authoritative guide to an experiential knowledge of the living and personal God, his heart and his mind. As authoritative, the Bible is  perfect and inerrant, for it is the speech of God himself. Thus, a reference to the Scripture is a reference to the final authority of divine word. The Scripture is not God, but the testimony of God. The Spirit of God is the authority behind it. Even the human author has no authority over it, far be the interpreter. When revelation is understood, man becomes responsible and is left with no excuse.[18] The Scripture as the prophetic word of God is the irrefutable proclaimer of all that man needs to know from God. The Scripture not only has a hindsight, insight, and foresight of divine will, it also declares that will to historical man.

And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham….[19]

The authority of Scripture also implies that it is infallible. Unless it is infallible, it can have no complete authority. Partial infallibility means partial authority, total infallibility means total authority: the Bible is decisive in all areas of the believers life. What about the discrepancies then? The question to ask is, are the discrepancies by the Spirit or by the copyists or by the bias of the interpreter? The alternative would be to say that the revelation of God was infallible but the inscribing of the revelation along with the record of other details by humans is fallible. This assumes that God is not interested in writing his word; he is only interested in speaking his word or displaying himself to men. But, if God is anything serious with the communication of his word and if his word is crucial to man, then there is all reason that he ensures the rational finality of it in its written form – to the words themselves and not just the thoughts. It is even more amazing that God should choose to mix his revelation with the lies of men, though unintentional. Christ’s testimony that ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled’[20] proves that the inscribed words themselves are important. Therefore, Scriptural infallibility and inerrancy cannot be compromised without damage to the character of God himself. And there is no absolute and undefeatable reason for rejecting Scriptural infallibility and inerrancy.

8.4.3. Testimony. The Bible is the written testimony of God. It is not an end within itself. One cannot believe the word without faith in the speaker of the word.[21] The Testifier cannot be separated from the testimony.[22] The person of God himself is behind the word. It is God’s word. The experience of God in spiritual experience of prayer, spirit-empowered ministry, spirit-filled living, and spiritual battles with the kingdom of darkness are inseparably connected to the testimony of the word. Where this connection is uncertain, the experience itself is doubtful; for God’s word is true. It cannot be doubted, for it is the hearing of his word that generates faith.[23]

Thus, it may be concluded that the Bible is the verbal, rational, spiritual, final, and authoritative testimony of all that God wants man to know for life, divine fellowship, and salvation. The Biblical testimony is not exhaustive information about the world. It is inscribed guide to make one wise unto salvation and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.[24] However, the word is unprofitable unless it is mixed with faith,[25] ultimately faith in God himself.[26]

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[1] Cf. Don Richardson, Eternity in their Hearts, rev. edn. (California: Regal Books, 1984)
[2] John 18: 37, 5: 39
[3] 1 Timothy 4: 12; Matthew 7: 15-20
[4] Mark 16: 20; Hebrews 2: 3,4
[5] John 15: 7
[6] Psalm 106:24; John 2:22; 4:50; Acts 4:4; 13:48; Ephesians 1:13
[7] Colossians 2: 9
[8] Isaiah 53: 2; Mark 6: 3
[9] 2 Peter 1: 16-17
[10] 2 Thessalonians 1: 7-10; Matthew 24: 30
[11] 1 Peter 1: 8
[12] 1 John 1: 1-3; 3: 2; John 1: 14; 1 Peter 1: 23
[13] Matthew 5: 17-19; 2 Timothy 3: 16, 17
[14] John 14: 17; 16:7-13; Ephesians 3: 2-11; Revelation 1: 1-3; 22: 17-21
[15] Romans 7: 14
[16] 1 Corinthians 2: 13, 14; Hebrews 5: 14
[17] 1 John 4: 1, 2; 1 Timothy 4: 1-3
[18] John 15: 22
[19] Galatians 3: 8 (KJV)
[20] Matthew 5: 18
[21] Mark 5:36; Luke 8:12; 8:13; John 5:38; 17:20; Acts 15:7; 1Thessalonians 2:13
[22] John 15: 22, 23
[23] Romans 10: 17
[24] 2 Timothy 3: 16, 17
[25] Hebrew 4: 2
[26] Psalm 78: 22; John 20: 31

© Domenic Marbaniang, Theology of Revelation, 2006

Emil Brunner (1889-1966): Theology of Revelation

Emil Brunner sees revelation as not contained in some objective and controllable text or system. To him revelation is the event of divine-human encounter.

3.1. The Meaning of Revelation

To Brunner, revelation always means that something, unusual and particular, is made known.[1]

3.1.1. Biblical revelation is the unexpected ‘disclosure’ of God in an unconditional form. One could not have expected along any rational line that God should love, and give his love to a sinner.[2] In revelation, one encounters God himself and not some set of abstract ideas.

3.1.2. Since revelation is not by human efforts but given by God, God becomes the Lord over the believer in revelation. Man cannot be called master of the revelation; he could never have known it. It is God who reveals; it is God who is Master.[3]

3.2. General Revelation and Natural Theology

According to Brunner, the teaching of general revelation very clearly given in the Bible. However, while the Bible teaches a general revelation, it does not teach ‘natural theology.’[4] The Bible denies the possibility of a theologia naturalis as the basis for a complementary theologia revelata.

3.2.1. The sinfully corrupt nature of man is unable to see God’s revelation in nature. In fact, man suppresses any such revelation and misinterprets it into the vanity of idolatry. Sin has a cognitive significance; it prevents the knowledge of God.

3.2.2. However, general revelation serves the purpose of indicting man. Only through it, says Brunner, can man be addressed as sinner.

3.2.3. Brunner says that man’s ‘natural knowledge of God’ as seen in religions, has been possible only because of the revelation in the creation; however, it is also seen in its distorted and idolatrous form because of the pervasive presence of sin.[5]

3.2.4. Only when the eyes of a sinner are opened by the particular historical Word of God is he able to see what God shows him in his revelation in creation. [6]

3.2.5. Man can study nature and know a great deal about it. Thus, the sciences are possible independently of the knowledge of God. However, when it comes to the knowledge of God, man is impaired by his sinful infection.[7]

3.3. The Word of God and the Bible

According to Brunner, the Bible must not be considered to be the objective Word of God. Such a view of Scripture is contrary to the spirit of grace. By assuming the Bible to be a collection of divine oracles, men considered themselves to be in possession of God’s Word.[8] Thus, men considered that the Bible as revelation was under man’s discretion of interpretation. This kind of a view regards revelation as a thing to be mastered and is bereft of an encounter with the Lord. This kind of a knowledge of things leaves no essential change in the knower since it is nothing different from natural knowledge. It leaves a man as solitary as ever.[9] But in revelation, since God makes himself known to the believer, the believer is no longer solitary, the knowledge of God creates community. The knowledge of revelation does not add to one’s knowledge; it transforms the person.[10] In the divine-encounter that constitutes revelation, God steps into the solitariness of the ‘Thou-less’ I as the Thou and brings man into a genuine I-Thou relationship.[11]

The Word of God, thus, is not the words of the Bible. The lifeless rigidity of the written word assumes an ‘objective immobility’ that is similar to the Mosaic ‘tables of stone’. The oral word is more closer to the Word of God than the written word. For the oral word, says Brunner, is ‘personal and mobile in character, controlled by the freedom of the Spirit.’ He continues that ‘the Lord Himself did not leave behind Him any written or dictated lines’ and ‘so far as the original twelve Apostles are concerned, it may be that we have no authentic writing of theirs.’[12] Brunner goes on to say that the Church of Christ was not based upon a written word, but upon an oral word. The dogma of the canon is not final and infallible; it is possible and right continually to re-examine it, test it, and revise it. Unless this is done the rigid lifelessness of traditionalism and bigotry that is both unscientific and impersonal could hamper even the progress of science.[13]

To Brunner, the doctrine of the divine infallibility of Scriptural texts is a clear parallel to the doctrine of the infallibility of the Pope.[14] It is, therefore, imperative that genuine Bible faith be accompanied by Biblical criticism. An orthodoxy that excludes Biblical criticism is only self-damaging.

3.4. The Word, the Proclamation, doctrine, and Faith

Brunner contends that the primary commission of the Church is not doctrine but proclamation.[15] Though proclamation must always have a doctrinal content, it is itself something other than doctrine. Proclamation is faith-awakening, faith-furthering, faith-wooing address. The proclamation of the Word of God is not the same as clarification of Biblical concepts or completeness of catechetical instruction, none of which may evoke faith. The proclamation that seeks to initiate faith is a form of the Word in human speech which is vastly different from the doctrinal presentation. It must be learnt again from those who have worked in the sphere of missions and classic evangelization. However, the Church will first be able to learn it when it has discerned as error the false identification of doctrine and the Word of God.

3.5. Critique

3.5.1. Brunner’s insistence on the separation of doctrine from the Word of God gives rise to some problems. Of course, doctrine is nothing but an interpretation of Scripture. The Bible is not a textbook on systematic theology. It is a Book of sacred history, songs, proverbs, letters, and prophecy and the Bible is an open book of God to man. However, the Word of God doesn’t just reveal God, but also something ‘about’ God – which constitutes doctrine. An undervaluing of doctrinal integrity can lead to doctrinal relativism. And such relativism is also furthered by the insistence that the Word of God is not equal to the text of Scripture.

3.5.2. Brunner’s acceptance of general revelation, yet rejection of natural theology, and connecting of human responsibility with general revelation doesn’t seem to be justified, since the failure to know God through general revelation, according to his theory, is not volitional but natural. However, if choice and will are not implied then responsibility also cannot also be implied.

3.5.3. Brunner’s equaling of the doctrine of Scriptural infallibility with the infallibility of the Pope forces a false connection. The testimony of Scriptural infallibility is derived from Christ himself (cf. Matthew 5: 18). But the doctrine of Papal infallibility is not derived from Christ.

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[1] Emil Brunner, Revelation and Reason (tr. Olive Wyon; Philadelphia: The Westminster Press, 1946), pp. 23, 26
[2] Ibid, p. 29
[3] Ibid, p. 26
[4] Ibid, p. 65
[5] Ibid, p. 74
[6] Ibid, p. 76
[7] Emil Brunner, The Christian Doctrine of Creation and Redemption, Dogmatics: Vol. II (tr. Olive Wyon; Philadelphia: The Westminster Press, 1952), pp. 26-29
[8] Emil Brunner, The Divine-Human Encounter (tr. Amandus W. Loos; Philadelphia: The Westminster Press, 1943), p. 31
[9] Ibid, p. 88
[10] Brunner, Revelation and Reason, p. 27
[11] Brunner, The Divine-Human Encounter, p. 88
[12] Brunner, Revelation and Reason, p. 126
[13] Cf. Brunner, The Christian Doctrine of Creation and Redemption, p. 28
[14] Brunner, The Divine-Human Encounter, p. 172
[15] Ibid, p. 174

© Domenic Marbaniang, Theology of Revelation, 2006

Karl Barth (1886-1968): Theology of Revelation

For Karl Barth divine revelation is Christ and Christ alone. Apart from the revelation of God in Christ, mankind has no hope of in any way coming to a knowledge of divine reality. There are various themes connected to the development of this kind of a theology of revelation.

2.1. Propositional or Personal Revelation?

For Barth revelation is not proposition but personal. Revelation is not about creeds but of God himself. One is not called to confess the faith of the Church but called to believe and confess God Himself.[1] Revelation is not an objective something out there. It is something that happens.[2] To Barth, revelation is a concrete, not abstract, knowledge of God and man in the event brought about by the initiative of a sovereign God.[3] Only in the Incarnation does one encounter the Word of God as the Revelation of God himself. The knowledge of God is grounded in God himself, not in nature, history, or human words.

2.2. The Rejection of General Revelation and Natural Theology

According to Barth, there are two possible approaches to the knowledge of God: the anthropocentric approach and the Christo-centric approach. In the anthropo-centric approach that constitutes anthropological theology, man is the ‘centre and measure and goal of all things.’[4] Such theologies proceed from man towards God. Anthropological theology is religionistic and humanistic. Such anthropocentrism assumes that God can be known on the basis of a general revelation in creation, human history, or in the human consciousness.[5] This theologia naturalis is to Barth the very opposite of divine grace.[6] As a matter of fact, as a theology detached from the revelation in Jesus Christ, it is only profitable to the theology and the church of the antichrist.[7]

2.2.1. For Barth revelation is redemptive in nature. To know God is to be related to him in a salvific experience.[8] This kind of relationship can never be effected by recourse to a theology that is based on nature or history.

2.2.2. Secondly, Barth sees divine revelation as grounded in God himself and an act of grace. To think in terms of reason as able to discover for itself a revelation out there is to discredit the value of grace.

2.2.3. Finally, for Barth revelation as personal cannot be apart from an encounter with the Living God in Jesus Christ. As personal it can only be responded to in the person of Jesus Christ. Nature, obviously, has no personality; therefore, it cannot reveal God himself to man.

2.3. The Threefold Form of the Word of God

According to Barth, the Word of God is the Word preached, the Word written, and the Word revealed.

2.3.1. The Word Preached. To Barth, the Word of God is God Himself in the proclamation of the Church of Jesus Christ. The proclamation of the Church is pure doctrine, says he, when the human word spoken in it in confirmation of the biblical witness to revelation offers and creates obedience to the Word of God.[9] Preaching is the human attempt to humanly express divine revelation to contemporary men. For Barth, all such preaching must be subservient to the Word of God attested in Holy Scripture and to nothing else.

2.3.2. The Word Written. For Barth, since the biblical writers of the Old and New Testament are ‘called directly by the Word to be its hearers, and they are appointed for its communication and verification to other men,’ they occupy a place of special authority in the church. The Bible contains the testimony of the primary witnesses to God’s revelation; it itself is not the primary form of revelation. This human and fallible witness of the prophets and apostles becomes the Word of God to people by the continuing revelatory ministry of the Holy Spirit.[10]

2.3.3. The Revealed Word. For Barth, the primary form of revelation or the Word of God is the incarnate Word, Jesus Christ. The Word of God, the Revelation of God, cannot be distinguished from the Person of Jesus Christ, neither can it be differentiated from the reconciliation that took place in Him. Thus, to say revelation is to say ‘The Word became flesh.’[11] Of course, the whole Word of God in Christ is to be seen in relation of the history of Israel to the history of Jesus Christ and vice versa. However, it is only in Jesus that one can encounter the true God.

2.4. Critique

2.4.1. Barth’s assumption regarding revelation as personal and not propositional leads to the encounter theory. If propositions are of no value, then only testimonies of encounter matter. However, if Barth proves to be wrong and propositions are also of value, then revelation cannot be limited to the testimonies of divine encounter. This assumption of Barth also leads to the discrediting of the Creation account, the account of the Fall, and events of which the writers themselves could not have been eyewitnesses, and therefore, such as could only be propositionally communicated. But this, Barth rejects. It must be understood, however, that the significance of Christ can only be rightly estimated with reference to several other propositions regarding the history of humanity, the condition of man, the need of salvation, and the eschatological direction of the world.

2.4.2. The distinguishing of the anthropological from the Christological gives a valuable insight into the epistemics of divine reality. Naturally, the anthropological begins with man and ends with man, as is manifest in popular mythology and nature deifying theologies. However, the revelation in Christ reconciles man to God for in Christ one meets not only the perfect man but also the true and living God. In Christ transcendent and immanent reality, immutable and mutable reality, infinite and finite reality, and necessary and contingent reality come into a harmonious unity in plurality. Thus, Christ is the anticipation of reason, the harmonizer of the heart, the Way, the Truth, and the Life.

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[1] Karl Barth, Evangelical Theology: An Introduction (tr. Grover Foley; Grand Rapids: William B. Eerdmans Publishing Company, 1963), p. 99
[2] Millard J. Erickson, Christian Theology (Grand Rapids: Baker Book House, 1985), p. 185
[3] David L. Mueller, Karl Barth (Texas: Word Books, Publisher, 1972), p. 62
[4] Ibid, p. 51
[5] Ibid, p. 86
[6] Ibid, p. 88
[7] Emil Brunner & Karl Barth, Natural Theology (London: Geoffrey Bles: The Centenary Press, 1946), pp. 74, 128
[8] Erickson, Christian Theology, p. 163
[9] Mueller, Karl Barth, p. 59
[10] Ibid, p. 57
[11] Ibid, p. 55

© Domenic Marbaniang, Theology of Revelation, 2006

Theology of Revelation: Charles Hodge (1797-1878)

For Charles Hodge philosophy, science, and theology are not at variance with each other. Therefore, the Scriptures must be interpreted in accordance with established facts.

1.1. The Possibility and Necessity of Supernatural Revelation

Hodge contends that supernatural revelation is both possible and necessary. Contrary to the deistic concept of a distant and removed God, the ‘Bible reveals a God who is constantly and everywhere present with his works, and who acts upon them, not only mediately, but immediately, when, where, and how He sees fit.’[1] Therefore, it is also possible for God to reveal himself to man.

The necessity of supernatural revelation is something felt and anticipated by man. Humans have questions concerning the origin, nature, and destiny of man which reason and philosophy is not able to satisfactorily resolve. Therefore, revelation is necessary and anticipated.

1.2. The Role of Reason in Revelation

1.2.1. Reason Necessary for the Reception of Revelation. Revelation as communication presupposes the capacity to receive it. Unless intellectually apprehended, truths cannot be received as objects of faith.[2] Such intellectual apprehension constitutes knowledge but not exhaustive understanding. We must know the plan of salvation; but no one can comprehend its mysteries.

1.2.2. Reason as Judge of Revelation’s Credibility. Christianity doesn’t demand faith in the impossible. By ‘impossible’ is meant that which involves a contradiction. Scripture itself recognizes the prerogative of reason. The prophets rationally disproved the doctrines of the heathens. Moses taught that the previous, duly authenticated revelation from God must not be contradicted by any other. For any conversation to be meaningful, the laws of reason must stand.

1.2.3. Reason as Judge of Revelation’s Evidences. Faith without evidence is either irrational or impossible. Reason must therefore judge the evidences though in accordance to their own nature. For instance, empirical truth needs empirical evidence, mathematical truth needs mathematical evidence, and moral truth needs moral evidence.

1.3. Revelation and Philosophy

Though theology and philosophy occupy common ground, for theology the authority of the Bible is higher than that of philosophy. The authority of the Bible determines the acceptability or unacceptability of philosophical conclusions. Thus, so far as these philosophical ‘speculations agree with the Bible they are true; and so far as they differ from it, they are false and worthless.’[3] If the Bible teaches that God is a person, then the philosophy that teaches that an infinite being cannot be a person is false. If the Bible teaches that God creates, controls, regenerates, then the philosophy that forbids the assumption that He acts in time, is false.[4] However, since theologians are not infallible, theological modifications are expected.

1.4. General Revelation and Natural Theology

According to Hodge ‘the most obvious and the most effective’ arguments in support of the truths of natural religion are not drawn from external nature but from the constitution of man’s own nature.[5] However, proofs for the existence of God are relative and what may be conclusive for one may be powerless for the other.

Hodge quotes several Scriptures, like Psalm 19: 1-4, 94: 8-10, Acts 14: 15-17, and Romans 1: 19-21, to prove the Scriptural warrant for natural theology.

However, by nature of what the Scripture teaches about sin and salvation, it may be understood that natural theology is insufficient to salvation. Natural theology tells nothing about the wrath of God and the conditions of salvation which can only be known from Scripture.

1.5. The Authority of the Scriptures

To Hodge, the Scriptures as verbally and plenarily inspired contain all the extant revelations of God designed to be a rule of faith and practice to the Church.[6] Therefore, only the Word of God has authority over the people of God. The Bible is the Word of God.

However, the Bible is a plain book that is intelligible by the people. Therefore, all people have the right, and are bound to read and interpret the Bible for themselves, so that their faith may rest on the testimony of the Scriptures, and not on that of the Church.[7]

1.6. Critique

1.6.1. Hodge rightly sees that reason of itself is not able to provide the answers to the questions related to ultimate existence itself. Thus, apart from supernatural revelation there is no way one can have a true knowledge of God, the world, and salvation.

1.6.2. Hodge insists that something about God can be known from nature. However, it only seems more probable that a philosophical analysis of nature only tends in the direction of polytheism or monism. Hodge himself notes that reason has led ‘led the great body of those who know no other guide, into what has been well called, “The Hell of Pantheism.”’[8] In view of this, then, it isn’t clear how he goes on to prove the existence of God based on the classical arguments.[9]

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[1] Charles Hodge, Systematic Theology, Vol. 1 (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1995), p. 36
[2] Ibid, p. 49
[3] Ibid, p. 58
[4] Ibid, p. 58
[5] Ibid, p. 22
[6] Ibid, p. 182
[7] Ibid, p. 183
[8] Ibid, p. 37
[9] Ibid, pp. 204-217

© Domenic Marbaniang, Theology of Revelation, 2006

Outline of Theology

INTRODUCTION

The Meaning of Theology

• Theology is a study of Christian doctrine and faith. The Queen of sciences, Theology is an attempt towards a systematic exposition of and presentation of Christian doctrine.
• The Need of Theology
• For a clear understanding of faith
• As a rational and articulate defense of faith (1Pe. 3:15)
• For a systematic presentation of God's revealed truths (2Ti. 2:15)
• As a guard against heresy and false teachings (Mt. 22:29; Gal. 1:6-9; 2Ti. 4:2-4)
• For spiritual growth and maturity as Christians (Eph. 4:14).

Divisions of Theology

• Biblical (Exegetical) Theology: Often studied as Old Testament Theology and New Testament Theology based on an exegesis of the Bible.
• Historical Theology: Study of the origin and development of theological perspectives in the context of their historical background.
• Systematic Theology: Systems of theology or systematic arrangement of a presentation of doctrines.
• Practical Theology: Application of Theology. Disciplines: Homiletics, Pastoral Theology, Christian Education, Worship (Liturgies), Evangelism, Church Polity (Forms of Church Organization and Government).

Different Theologies

• Roman Catholic Theology – Authority of the Bible (includes Apocrypha) and the Pope's authoritative pronouncements ex cathedra (from the chair); saving grace communicated through the 7 sacraments; and Mary is merciful mediator between man and Christ.
• Lutheran Theology – The 3 fundamental doctrines are sola scriptura (Scripture alone), sola gratia (grace alone), and sola fide (faith alone). Scripture alone is authoritative and salvation comes only by grace through faith. The Spirit uses an infant baptism to produce faith in them and bring them to salvation.
• Reformed Theology - built around the central theme of the sovereignty of God. Sola scriptura, the sole authority of Scripture in matters of doctrine. Total depravity of all men, Unconditional election, Limited atonement, Irresistable grace, Perseverance of saints.
• Arminian Theology – tries to preserve justice (fairness) of God. God's sovereignty along with human responsibility and freedom. Conditional election (predestination on basis of foreknowledge).
• Wesleyan Theology – is essentially Arminian but has a stronger sense of the reality of sin and of dependence on divine grace. The ultimate standard for faith and practice is the Bible. Four means by which truth is mediated: Scripture, reason, tradition, and experience. Salvation is a 3-step process of grace: prevenient grace, justifying grace, and sanctifying grace. Prevenient grace keeps one from straying very far, and enables one to respond to the gospel. Justifying grace produces salvation in those who respond positively. Entire sanctification or perfection in love is the Holy Sprit's second work of grace.
• Liberal Theology – Immanency of God. Unitarianism. Fallibility of Bible. Denial of Fall, original sin, and substitutionary nature of the Atonement. Christ will not personally return.
• Existential Theology – 'Demythologizing' of Scripture – interprets everything supernatural as mythical. A statement about God is basically a statement about man. The Trinity is a myth. The historical Jesus is not very much known. Salvation is self-realization.
• Neo-orthodox Theology – Hermeneutical. God cannot be known through proofs but only through encounter in revelation. Natural revelation, if it exists, is ineffective towards salvation. Revelation is personal not propositional. The Bible is human and fallible and is reliable only to the extent that God reveals himself through encounters with Scripture. Historicity of Scripture is unimportant.
• Liberation Theology – Theology is not dogmatic but liberative. God is immanent and mutable, the God of the oppressed. Jesus was a messiah of political involvement. The Bible is not concerned with eternal truths but with specific history (often unreliable). The Exodus account proclaims liberation. Salvation is social change.
• Feminist Theology – 3 Models: Rejectionists – reject Bible as patriarchal; Evangelical – The Bible teaches mutual submission and roles of women and men are complementary; Reformist (Liberation) – Discards Bible and Christian tradition as patriarchal and desires to overcome it through 'proper' exegesis.
• Pentecostal Theology – Emphasis on the infallibility and finality of Scripture, salvation by grace, the baptism of the Holy Spirit with evidence of speaking in tongues, restoration of the five-fold ministry in the Church, the gifts of the Spirit, baptism by immersion, holiness, prayer and fasting, evangelism of the world, spiritual warfare, and return of Christ.

BIBLIOLOGY (BIBLE)

I. Revelation
Strong: {ἀποκάλυψις}

• a laying bare, making naked
• a disclosure of truth, instruction
  -concerning things before unknown
  -used of events by which things or states or persons hitherto withdrawn from view are made visible to all
• manifestation, appearance (Strong)

General Revelation: Psa. 19:1-3; Acts 14:15-17; Rom. 1:18-20.
Special Revelation: Concerned with the redemptive plan of God. Special revelation is both personal and propositional.

Bible: The Written Word. All historical information (genealogies, covenants, law, events), literature (prose, poetry), prophecy, exposition (e.g, epistles) connected with and necessary for the complete understanding of the redemptive plan of God that He desires and intends us to have.

Visions, Dreams, Prophetic Word. Must accord with the Written Word (Gal. 1:8-9).

The Lord Jesus Christ: The Finality of the Revelation of God (Heb. 1:2-3)

Illumination: The Holy Spirit's revelation of the rhema to the human spirit, whereby man comes to an understanding of the Truth and responds to it through the help of the Holy Spirit's gift of faith. The subjective aspect of Revelation. This illumination accords with the totality of the Written Word and the Finality of Revelation in Christ (Jn. 14:26; Jn. 16:15). Necessary (1Co. 2:11).

II. The Purpose of Writing (Woodrow Kroll)

• Precision: The Bible records the exact words in which God wanted to communicate with us.
• Propagation: The written word spreads the message.
• Preservation: The words are preserved in writing.

III. The Reliability of Bible

• Historical Veracity
• Prophetical Accuracy
• Textual Authenticity
• Pragmatic – It works when put to practice.
• Scientific Accuracy
• Philosophical Consistency.

IV. Inspiration

Theories of Inspiration

• Mechanical or Dictation: The biblical author is a passive instrument in the transmission of the revelation of God. His personality is set aside to prevent its fallible intrusion.
• Partial Inspiration: Only doctrines unknowable to the human authors are inspired. God revealed ideas which the writers penned in their own words.
• Degrees of Inspiration: Certain portions of Bible are more or differently inspired than other portions.
• Intuition or Natural Inspiration: Gifted individuals with exceptional insight were chosen by God to write the Bible. Inspiration is like an artistic ability or a natural endowment.
• Illumination or Mystical Inspiration: Human authors were enabled by God to write the Scriptures. The H.S. heightened their normal powers.
• Verbal, Plenary Inspiration: Both divine and human elements are present in the production of Scripture. The entire text of Scripture, including the very words, are a product of the mind of God expressed in human terms and conditions.

2Ti. 3:16 (Theopneustos): God-breathed

Neither mechanical nor dictational inspiration but organic; i.e, the personality of the writers was involved. The writers were Spirit-borne, led, moved (Phero) (2Pe. 1:21)

The inspiration is verbal; i.e., it extends to the words and not just the ideas.
The inspiration is plenary; i.e., full –"All scripture…" equally.

V. Infallibility: It is open to verification and falsification and is entirely perfect in its communication of the revealed Truth.

VI. Inerrancy: It contains no errors. Complete Inerrancy: The Bible is fully true in all it teaches or affirms. Other Views: Limited Inerrancy: Inerrant in salvific doctrines; Teleological Inerrancy: Inerrant in accomplishing its purpose of reconciling man to God; Irrelevancy: The doctrine is irrelevant; the spirit or purpose of Bible should be considered.

VII. The Bible is eternal and complete.

VIII. Canon: Lit. measuring rod, rule. Canonicity, canonical, canonize.
This word is derived from a Hebrew and Greek word denoting a reed or cane. Hence it means something straight, or something to keep straight; and hence also a rule, or something ruled or measured. It came to be applied to the Scriptures, to denote that they contained the authoritative rule of faith and practice, the standard of doctrine and duty. (Easton's Bible Dictionary).

5-fold Criteria: Authorship (Prophet, Apostle, Holy Man), Local Church Acceptance, Recognition by Church Fathers, Subject matter (Sound Doctrine), Personally edifying.

The OT canon is accepted as accepted by Christ and the apostles. The NT canon is accepted on the basis of apostolic authorship and recognition of the same by Church Fathers.

During the 3rd Council of Carthage (AD. 397) 27 NT Books were declared canonical. St. Athanasius (AD 297-373) in his 39th Paschal letter (AD 367), listed the books of the NT as we know them.

VIII. Symbols of it used in the Bible

• Sword (Heb. 4:12) 
• Hammer (Jer. 23:29) 
• Seed (1Pe. 1:23) 
• Mirror (Jas. 1:23-25)
• Fire (Jer. 23:29; Jer. 20:9) 
• Lamp (Psa. 119:105) 
• Food (1Pe. 2:2) 
• Water (Eph. 5:25-27) 
• Milk (1Pe. 2:2) 
• Meat (Heb. 5:12) 
• Bread (Mt. 4:4) 
• Silver (Psa. 12:6)

IX. Other Names

• The Lord's Book (Isa. 34:16)
• The Book of Truth (Dan. 10:21)
• Scriptures (Jn. 10:35; Mt. 21:42)
• Holy Scriptures (Rom. 1:2)
• Sacred Books (Dan. 9:2; Heb. 10:7)
• The Oracles of God (Rom. 3:2)
• The Word of God (Heb. 4:12)
• The Living Oracles of God (Acts 7:38)

X. The Bible Influences our: Thinking, Living, Values, Destiny.
XI. The Bible has Authority over: Human Wisdom, The Church, Our Experience, The Christian.

THEOLOGY PROPER (GOD)

I. The Existence of God
Arguments: From cause-effect (cosmological argument), from design-designer (teleological argument).

II. The Nature of God
Westminster Catechism: "God is Spirit, Infinite, Eternal, and Unchangeable in His being, wisdom, power, holiness, justice, goodness, and truth."

III. Attributes of God

God's Inner Nature (Unrelated Attributes)

• Spirit (Jn. 4:24) 
• Infinite – Immense in relation to space (1Ki. 8:27), Eternal in relation to time (Exo. 15:18; Deut. 33:27) 
• One (Exo. 20:3; Deut. 4:35,39; 1Sa. 2:2; 1Ti. 1:17)

God in Relation to the Universe (Active Attributes) –

• Omnipotent (Gen. 1:1; Gen. 17:1; Job. 40:2; Amos 4:13; Mt. 19:26) 
• Omnipresent (Gen. 28:15-16; Psa. 139:7-10) 
• Omniscient (Gen. 18:18-19); 2Ki. 8:10-13; Jer. 1:4-5; Rom. 8:27-29; 1Pe. 1:2) 
• Wise (Psa. 104:24; Prov. 3:19; Jer. 10:12; Dan. 2:20-21; Col. 2:2-3) 
• Sovereign (Dan. 4:35; Mt. 20:15; Rom. 9:21)

God in Relation to Moral Creatures (Moral Attributes) 

• Holy (Exo. 15:11; Lev. 11:44-45; Rev. 4:8)
• Righteous (Ezr. 9:15; Psa. 116:5; Rev. 16:15)
• Faithful (Exo. 34:6; Mic. 7:20; 2Ti. 2:13; Rev. 15:3) 
• Merciful (Tit. 3:5; Psa. 32:5)
• Love (Deut. 7:8; Jn. 3:16; 1Jo. 4:9-10) 
• Good (Psa. 25:8; Psa. 85:5; Acts 14:17)
  

TRINITY

I. Essential Element s of Trinity

• God is One.
• Each of the persons within the Godhead is Deity.
• The oneness of God and the threeness of God are not contradictions.
• The Trinity (Father, Son, and Holy Spirit) is eternal.
• Each of the persons of God is of the same essence and is not inferior or superior to the others in essence.
• The Trinity is a mystery which we will never be able to understand fully.

II. Natural Illustrations 1x1x1=1 (Nathan Wood)

• Length x Breadth x Height = Space
• Energy x Motion x Phenomenon = Matter
• Future x Present x Past = Time
• Space x Matter x Time = Universe
• Nature x Person x Personality = Man

III. Philosophical Rationality of Trinity

• Provides the rational-eternal basis for moral categories - If God was a not a Trinity, then categories such as love, joy, and goodness couldn't be absolute.
• Provides the rational-empirical basis for epistemic categories - if God was not a Trinity, then the knowledge as a subject-object relationship, as analytic-synthetic distinction, and Truth as such couldn't find an original ground.
• Provides the relational basis for interpersonal relationships. Therefore, Christ could pray regarding His disciples, "that they may be one, as We are" (Jn. 17:11).
• Provides the metaphysical ground for a pluralist reality, and unity in diversity of the uni-verse.

III. Scriptural Proofs
Deut. 6:4; Psa. 2:7; Heb. 1:13; Psa. 68:18; Isa. 6:1-3; Isa. 9:6; Gen. 1:2; 1Ti. 1:17; 1Co. 8:4-6; 1Pe. 1:2; Jn. 1:17; Phil. 2:11; Mt. 3:16-17; Acts 5:3-4

IV. False Views of Trinity

• Unitarianism – Father is creator, Son is creature, Spirit is impersonal.
• Sabellianism – (Modalism) Father (OT), Son (NT), Spirit (Present).
• Tritheism – Father, Son, and H.S. are three distinct gods.

CHRISTOLOGY (JESUS CHRIST)

I. Nature

• The Son of God – Deity
• The Word – Preexistence & Activity
• Lord - Sovereignty
• The Son of Man – Humanity
• The Christ – Official Title and Mission
• Son of David – Royal Lineage

II. Offices

• Prophet – Mk. 6:15; Jn. 4:19; Jn. 6:14; Jn. 9:17
• Priest – Heb. 2:14-16; Heb. 8:3; Eph. 1:6
• King – Gen. 14:18-19; Heb. 7:1-3; Psa. 110:1-4; Zec. 6:13

III. Work 
Mt. 1:21; Jn. 1:29; 1Co. 15:1-3

IV. The 2nd Person
Co-Eternal, Co-Substantial, Co-Equal With Each Of The Person Of Trinity (Nicea 345 AD)
Christ's Two Natures: Unmixed, Unchanged, Undivided, Inseparable. (Chalcedon 451 AD)

V. Christological Heresies (in bold, acceptable)

• Ebionism – Denied deity and pre-existence of Christ.
• Docetism – Denied His humanity; affirmed His deity; Jesus appeared human but was really divine.
• Arianism – Denied deity; Christ was the first and highest created being homoiousia, not homoousia. He is subordinate to the Father.
• Appolinarianism – Denied human spirit of Jesus. The divine Logos took the place of the human mind. Affirmed Christ's deity and real humanness (not complete humanness).
• Nestorianism – Denied union of natures, the unity of Christ's person. The union was moral, not organic-thus two persons. The human was completely controlled by the divine. Distinguished human Jesus, who died, from Divine Son, who cannot die.
• Eutychianism – Denied distinction of natures; monophysitist; the human nature was swallowed by the divine to create a new third nature. Maintained the unity of Christ's person.

VI. Kenosis – Phil. 2:7: Lit. to empty oneself, KJV: 'made himself of no reputation,' i.e., to take the form of servant, of man. The context means that Christ being chose to stoop down to live a life of a servant, and being tested and found obedient in all, is now exalted above all creatures as the One in whom the will of God is finally accomplished; He is the embodiment and finality of divine will; and, therefore, worthy of rulership and judgment. Christ lost neither the divine consciousness nor the divine attributes, neither did he withdraw from divine activity in the kenotic event.

Other Kenotic Theories

• Christ emptied Himself of Divine Nature.
• Christ emptied Himself of Eternal Form (which He exchanged for a temporal one).
• Christ emptied Himself of relative attributes, namely omnipotence, omniscience, and omnipresence.
• Christ emptied Himself of the integrity of infinite divine existence. The Logos became assumed dual consciousness at incarnation: the divine continued apart from the human, while the human was unaware of the cosmic functions of Deity.
• Christ emptied Himself of divine activity by turning over all His duties to the Father.
• Christ emptied Himself of the actual exercise of divine prerogatives. He retained His divine consciousness but renounced the conditions of infinity and its form.

Sub-Kenotic Theories

• Christ emptied Himself of the use of divine attributes though possessing them. He chose not to use them.
• Christ emptied Himself of the independent exercise of the divine attributes. He worked in submission to the Father.
• Christ emptied Himself of the insignia of Majesty, the prerogatives of deity, the outward form of deity.

VII. The Person of Christ

1. Preincarnate

• Pre-existence (Jn. 1:1; 1Jo. 1:1; Jn. 17:5). 
• Participation in creation (Gen. 1:26; Prov. 8:30; Col. 1:15; Jn. 1:3; Col. 1:16; 1Co. 8:6). 
• Christophanies (Gen.18,19; Hos.1:7; Gen.22,31; Exo. 3:2; Exo. 14:19; Num. 22:22; Judg.6).

2. Divine Nature

• Divine Attributes (eternal- Jn. 1:1; Jn. 8:58; Jn. 17:5; omnipresent- Mt. 28:20; Eph. 1:23; omniscient- Jn.16:30;21:17; omnipotent- Jn.5:19; immutable- Heb. 1:12; Heb. 13:8)
• Divine Offices (Creator- Joh 1:3; Col 1:16; Sustainer- Col. 1:17; Heb. 1:3) 
• Divine Prerogatives (forgives sin – Mt. 9:2; Luk. 7:47; raises dead- Jn. 5:25; Jn. 11:25; executes judgement- Jn. 5:22)
• Identified with OT YHWH - I AM (Jn. 8:58; Jn. 12:41; Jn. 8:24; Jn. 8:50-58) 
• Divine Names (Alpha & Omega-Rev. 22:13; I AM –Jn. 8:58; Immanuel- Mt. 1:22; Lord-Mt. 7:21; Son of God- Jn. 10:36; God- Jn. 1:1; 2Pe. 1:1; Tit. 2:13; 1Jo. 5:20)
• Divine Relations (Image of God- Col. 1:15; Hb.1:3; One with Father- Jn. 10:30)
• Accepts Divine Worship (Mt. 14:33; Mt. 28:9; Jn. 20:28-29). Claims to be God (Jn.8:58; Jn. 10:30; Jn. 17:5 – in such case, He is either liar, lunatic, or the Lord that He claims to be, but never can be regarded as merely a good moral teacher)

3. Human Nature 

• Human Birth (Mt. 1:18; Mt. 2:11)
• Human Development (Luk. 2:50-52)
• Essential Elements of Human Nature (Human body – Mt. 26:12; Jn. 2:21; Reason & will – Mt. 26:38; Mk. 2:8)
• Human Names (Jesus -Mt. 1:21; Son of Man- Mt. 8:20; Mt. 11:18; Son of Abraham- Mt. 1:1; Son of David- Mt.1:1)
• Sinless Infirmities of Human Nature (weariness-Jn. 4:6; hunger- Mt. 4:2; Mt. 21:18; thirst- Jn. 19:28; temptation- Mt. 4; Heb. 2:18).
• Repeatedly Called a Man (Jn. 1:30; Jn. 4:9; Jn. 10:38)

4. Union of Natures

• Theanthropic – The person of Christ is theanthropic; He has two natures, divine and human, in one person.
• Personal – Hypostatic union, constituting one personal substance: two natures but one person. 
• Includes the Human and Divine Qualities and Acts – Both the human and divine qualities and acts may be ascribed to Christ under either of His natures. 
• Constant Presence of Both Humanity and Divinity- His natures cannot be separated.

5. Character 

• Absolutely Holy - His human nature was created holy (Luk. 1:35); He committed no sin (1Pe. 2:22); He always pleased the Father (Jn. 2:22)
• Possesses Genuine Love (Laid down His life – Jn. 15:13; His love surpasses all knowledge- Eph. 3:19) 
• Truly Humble (Phil. 2:5-8) 
• Meek (Mt. 11:29) 
• Balanced – 'He was grave without being melancholy. He was joyful without being frivolous.' 
• Prayerful (Mt. 14:23; Luk. 6:12) 
• Incessant Worker (Jn. 5:17; Jn. 9:4)
• Stern (Mt. 16:33; Mt. 23:13-36). Wise (Mt. 22:19; Jn. 2:24; Jn. 7:1)
• Compassionate (Mt. 14:14; Mt. 15:32; Mt. 20:34)

VIII. Impeccability of Christ

Definitions: Peccability – Christ could sin; Impeccability – Christ could not sin. Questions: If Jesus could not sin, how could He be truly human? Vs. If Jesus could sin, how could He be truly divine?

Points of Agreement: Christ's temptations were real (Heb. 4:15); Christ experienced struggle (Mt. 26:36-46); Christ did not sin (2Co. 5:21; Heb. 7:26; Jas. 5:6; 1Pe. 2:22; 1Pe. 3:18).

Conclusion – Impeccability : Temptation implies possibility of sin in general (humans) but not in specific (Christ). For instance, the testing of gold implies the possibility of things not being gold in general, but not the possibility of pure gold not being pure gold. The end of testing gold is to distinguish true gold from false gold. Thus, Christ's not falling in sin proves He could not sin. Since, Jesus is God and sin is rebellion against God, Jesus could not sin, for it is impossible for Him to rebel against Himself, unless His omniscience and omnipotence were brought into question. Thus, being human, He was tempted, but being divine and undivided in His moral nature, He was essentially holy and so could not sin.

PNEUMATOLOGY (HOLY SPIRIT)

I. Nature

Names.

• Spirit of God – Person, Executive of the Godhead
• Spirit of CHRIST. Rom. 8:9 – Sent in Christ's Name (Jn.14:26; Jn. 16:14; Mt. 18:20; Rom. 8:9-10)
• Comforter – Jn. 14-17
• Holy Spirit of the Holy One. Sanctification
• Holy Spirit of the Promise – Luk. 24:49; Eze. 36:27; Gal. 3:14
• Spirit of Truth – Jn. 14:17
• Spirit of Glory – 1Pe. 4:14
• Spirit of Grace – Heb. 10:29
• Spirit of Wisdom & Knowledge Isa. 11:2
• Spirit of Life – Rom. 8:2; Rev. 11:11
• Spirit of Adoption – Rom. 8:13

Symbols

• Fire – Isa. 4:4; Mt. 3:11
• Wind – Eze. 37:7-10; Jn. 3:8; Acts 2:2
• Water – Eze. 17:6; Jn. 3:5; Jn. 4:14; Jn. 7:38,39
• Seal – Eph. 1:13; 2Ti. 2:19
• Oil - Psa. 92:10; Luk. 4:18; Acts 10:38; 1Jo. 2:20
• Dove– Mt. 3:16-17

II. Personality

• 3rd person of the Godhead – Mt. 3:16-17; Jn. 14:16
• Has knowledge – Isa. 11:2; Rom. 8:27
• Has feeling – Isa. 63:10; Eph. 4:30
• Has will – 1Co. 12:11

III. Attributes

• Is Divine (Acts 5:3-4)
• Eternal (Heb. 9:14)
• Omnipresent (Psa. 139:7)
• Omniscient (Jn. 14:26; Jn. 16:13)

IV. Works

• Active in Creation (Gen. 1:2; Job. 33:4; Psa. 104:30)
• Inspired the Bible Writers (2Pe. 1:21)
• Empowered the conception of Christ (Luk. 1:35)
• Convicts of sin (Jn. 16:8; Gen. 6:3)
• Regenerates (Jn. 3:5-6)
• Counsels (Jn. 14:16-17; Jn. 16:7-14)
• Brings assurance of salvation (Rom. 8:15)
• Teaches or enlightens (Jn. 16:12-14; 1Co. 2:13)
• Aids in prayer (Rom. 8:26-27)
• Resurrected Christ (Rom. 8:11; 1Pe. 3:18)
• Calls to service (Acts 13:4)
• Seals the elect's salvation (Rom. 8:23; 2Co. 1:21-22; Eph. 1:13-14; Eph. 4:30)
• Indwells the believer (Rom. 8:19; 1Co. 3:16-17; 1Co. 6:19)
• Works in the church (1Co. 12:7-11)

V. Baptism in the Holy Spirit

• It's a promise of the Father (Acts 1:3).
• It's a promise of Jesus (Jn. 16).

• Baptizer – Jesus Christ (Mt. 3:11)
• Initial Sign – Speaking in Tongues (Acts2, 10)
• Meaning – Anointing, Filling, Being immersed
• Results – Power, boldness, guidance, miracles, gifts of the Spirit
• Means – Faith (Gal. 3:14), Laying of Hands (Act 8)
• Prerequisites – Salvation, Desire, Prayer, Expectancy, Water Baptism

VI. Gifts of the Spirit (1 Co. 12)

• Gifts of Power – Faith, Healing, Miracles
• Gifts of Knowledge – Word of Kn. W/Wisdom, Discern./spirits
• Gifts of Speech – Tongues, Interpretation, Prophecy

VII. Fruit of Spirit (Gal. 5:22-23)

VIII. Offences Against the Spirit

• Resisting the Spirit (Acts 7:51)
• Insulting the Spirit (Heb. 10:29)
• Blaspheming (Mt. 12:31-32)
• Grieving (Eph. 4:30-31)
• Lying (Acts 5:3)
• Quenching (1Th. 5:19).

CREATION

I. Theories of Creation
Evolutionism, Deism, Dualism, Non-Dualism, Polytheism, Pantheism, Materialism, Panentheism.

II. Origin of Creation

• The Six Days of Creation (Gen. 1, 2; Exo. 20:11)
• False Views: Gap Theory, Progressive Creationism, & Theistic Evolutionism- None of them have support from traditional hermeneutical history nor explicit Biblical support (except recourse to jumble of words and out-of-context interpretations) nor authoritative support from scientific discoveries or theories.
• Creatio ex nihilo – Creation out of nothing (Heb. 11:3). The world, therefore, is basically nothing in itself and by itself.
• Free Creation – God didn't create the world out of necessity, but of His own free and sovereign will.
• Creation of Darkness – Darkness is not co-eternal with God and, therefore, a created reality (Isa. 45:7).
• Creation of Space-time- God is not contained by space, neither does He move in time; space and time are physical dimensions (conditions) of material objects and are part of creation. It is, therefore, false to conceptualize a temporal God. Creation of Time (Psa. 90:2 – 'or ever thou hadst formed {Hb. Chul- to rotate, spin} the earth and the world').
• Creation of Life- biological (flora and fauna). Unconscious and world-conscious creation.
• Creation of Humans- rational, moral, volitional, spiritual. Self-conscious and God-conscious.

III. Nature of Creation

• Spatio-Temporality: Linear Time; Space & Time are physical dimensions.
• Contingency: Dependent on God
• Plurality
• Finitude
• Uniformity: The Laws Of Nature
• Open – the universe is not a closed system but open, and so miracles are possible.

IV. Purpose of Creation (Three Views)

• Anthropo-centricity – Man is at the center of creation and all is for him, the view of humanism.
• Eco-centricity – Life (flora & fauna) is at the center of creation and eco-balance is necessary for sustenance of earth as habitat of life.
• Christo-centricity – Christ is the center of creation and all is by Him, through Him, and for Him (Col. 1:16), 'that in all things He might have the pre-eminence' (Col. 1:18), to bring all things under the headship of Christ (Eph. 1:10).

V. Man's Relation to Creation

• Man is to have dominion over the earth (Gen. 1:26; Psa. 115:16)
• Man is steward of God's creation (Gen. 2:5,15)
• After Fall, nature turned hostile to man (Gen. 3:18)
• Man was to rule by fear and violence; the age of innocence had ceased (Gen. 9:2-3)

Non-biblical Relations

• Pantheism – Man is equal to all creation.
• Asceticism – Physical world is man's enemy.
• Utilitarianism – Man exploits nature.

VI. Divine Providence – The doctrine that God has not only created the world but also sustains it.

• God is the reason behind the uniformity of the laws of nature (Job 38).
• God rules over the world and controls its processes by wisdom and power (Job. 38:41; 39; Exo. 3:20; Job. 9:10; Psa. 77:14).

VII. Problem of Evil – Theodicy – If God is both powerful and good then why is there evil in the world?

• Non-dualism – Evil is an illusion.
• Pantheism – Evil is part of the world.
• Dualism – Good and Evil and two eternal forces.
• Evolutionism – Evil is part of the struggle for existence.

The Biblical Answer – Evil is the result of Adam's disobedience, whereby sin and death entered the world, sicknesses and demonic forces ran rampant ravaging human lives. God's answer is Christ by whom evil is conquered and the Kingdom of righteousness inaugurated. This is done through the , whereby men are saved, and finalized at the second coming when salvation will be complete and justice fully dealt.

ANGELOLOGY (ANGELS)

I. Nature of Angels

• Creatures (Rev. 19:10; Rev. 22:8-9; Col. 2:18)
• Spirits (Heb. 1:14)
• Immortal (Luk. 20:34-36)
• Numerous (Dan. 7:10; Mt. 26:53; Luk. 2:13; Heb. 12:22)
• Sexless (Lk. 20:34-35)

II. Classification (1Pe. 3:22; Col. 1:16; Eph. 1:20-21)

• The Angel of the Lord (Exo. 23:20-23, 32,34; Isa. 63:9)
• The Archangel: Michael (Jud. 1:9, Rev. 12:7); Gabriel (Luk. 1:19; Dan. 8:16; Dan. 9:21)
• Elect Angels – Stood true during Satan's rebellion (1Ti. 5:21)
• Angels of the Nations (Dan. 10:13,20; Eph. 3:10; Col. 2:15)
• Cherubim – Connected with God's retributive (Gen. 3:24) and redemptive purposes (Exo. 25:22)
• Seraphim – 'Burning Ones' (Isa. 6)

III. Character

• Obedient (Psa. 103:20; Jud. 1:6; 1Pe. 3:22)
• Reverent (Neh. 9:6; Heb. 1:6)
• Wise (2Sa. 14:17; 1Ki. 8:39; 1Pe. 1:12)
• Meek (2Pe. 2:11; Jud. 1:9)
• Mighty (Psa. 103:20)
• Holy (Rev. 14:10)

IV. Work

• God's Agents – Executors of God's decree of judgments (Gen. 3:24; Mt. 13:39-41, 49; 2Ki. 19:35; Acts 12:23)
• God's Messengers (angels) – (Lk. 11:20; Mt. 1:20,21; Gen. 28:12; Rev. 1:1)
• God's Servants (Heb. 1:14; Mt. 4:11; Gen. 16:7; Psa. 103:20)

V. Classification 2

• Ministering Spirits
• Warring Angels
• Worshipping Angels
• Messenger Angels

DEMONOLOGY (Demons)

SATAN

I. Origin (Isa. 14:12-15; Eze. 28:12-19)

II. Character

• Adversary (Satan)
• Slanderer (Devil)
• Destroyer (Apollyon)
• Serpent
• Tempter
• Prince and God of this world (Jn. 12:31; 2Co. 4:4, 1Jo. 5:19; 1Jo. 2:16)
• Father of lies (Jn. 8:44)
• Wicked one (Mt. 13:19)

III. Activities
A. Nature

• Opposes God's work (1Th. 2:18; Mt. 13:19; 2Co. 4:4)
• Snares the wicked (Luk. 22:3; Rev. 20:7-8)
• Presumptuous (Mt. 4:4-5);
• Proud (1Ti. 3:6)
• Powerful (Eph. 2:2);
• Malignant (Job. 2:4)
• Subtle (Gen. 3:1; 2Co. 11:3)
• Deceitful (Eph. 6:11)
• Fierce and Cruel (1Pe. 5:8)
• Can cause physical illness (Job. 2:7)

B. Sphere – Highest Circles (Eph. 2:2)
C. Motives – Intent on our ruin (Jn. 10:10)
D. Limitations – Only with God's permission – Time Limited (Rev. 12:12)
E. Destiny – (Gen. 3:15; Rev. 12:9; Rev. 20:10; Mt. 25:41)


DEMONS

Gr. Daimon, daimonion – fallen spirits

I. Description

• Angels who fell with Satan (Mt. 12:24)
• Divided into two groups: one group is active in opposing God's people (Rev. 9:14; Rev. 16:14) and another is confined in prison (2Pe. 2:4; Jud. 1:6)
• Iintelligent (Mk. 1:24) 
• Know their doom (Mt. 8:29) 
• Have their own doctrine (1Ti. 4:1-3)

II. Pictures

• Scavenger Birds (Rev. 18:1-2) – unclean and dirty
• Frogs (Rev. 16:13-14) –living in dark regions
• Locusts and Scorpions (Rev. 9:2-3,7-10) –torturing men
• Serpents and Vipers (Luk. 3:7) – totally, morally depraved in character

III. Activities

• Seek to hinder God's plan (Dan. 10:10-14; Rev. 16:13-16)
• Inflict illnesses (Mt. 9:33; Luk. 13:11-16)
• Possess animals (Mk. 5:13)
• Promote false doctrine (1Ti. 4:1)
• Influence nations (Isa.14; Eze.28; Dan. 10:13; Rev. 16:13-14)
• Possess unbelievers (Mt. 9:32-33; Mt. 10:18; Mk. 6:13)

IV. Limitations

• Limited by place like unfallen angels (Mt. 17:18; Mk. 9:25)
• Are used by God for His purposes when He desires (1Sa. 16:14; 2Co. 12:7)
• May be expelled and return back to the one from who exorcised (Luk. 11:24-26)

V. Destiny: Will be cast along with Satan into lake of fire forever (Mt. 25:41).

VI. Expelling Demons

• As a believer, you have Christ-given authority to cast demons (Mt. 10:1,8; Mk. 16:17). It is Christ's power, not yours. You're only safe in Christ.
• Christ cast them out by the Spirit of God (Mt.12:28).
• Prayer, fasting and total submission to God is required (Mk. 9:29; Jas. 4:7).
• Pray for the gift of discerning the spirits (1Co. 12:10).
• Do not talk with demons, as a general rule (Mk. 1:24). They are deceivers.
• Cast them out in the Name of Jesus (Acts 16:18).
• Do not close your eyes when casting out demons: you are commanding, not praying; demons are sometimes seen to be physically violent (Mt. 17:15; Acts 19:15,16).
• Do not allow the demon to weaken your faith in God, His Word, and the power of Christ's Holy Spirit.
• In every deliverance session, there must be order and discipline among the servants of God; let one minister in authority while the rest back him/her in prayer.
• All amulets, charms, fetishes, and occultic objects must be removed before any deliverance can take place. The possession of such things provide strongholds for demonic oppression. (Acts 19:19).
• The delivered must be guided into confession, repentance, belief, and the infilling of the Holy Spirit to avoid serious consequences of demonic return (Mt. 12:44,45). A life of holiness and keeping in the will of God is imperative (1Jo. 5:18).

VII. Can Believers be Demon-Possessed?

• A believer can never be demon-possessed since his body is the temple of the Holy Spirit and has no room for demons (1Cor.6:19; 1Cor.10:21).
• Christians must guard themselves against demonic wisdom (Jas. 3:13-16; Acts 5:1-4; 1Ti. 4:1-5).
• Christians must be sober-minded, watch and pray (1Pe. 5:8).
• Christians must resist the devil being steadfast in faith (1Pe. 5:9; Jas. 4:7) by the blood of Christ and obedience to God's Word (Rev. 12:11; Mt. 4:4). Know that Jesus is with you (Mt. 28:20).
• Do not give place to the devil. Watch your words, temper, actions, and relationships (Eph. 4:26,27; 2Co. 2:10,11).
• Live a Spirit-filled life (Luk. 4:1,14; Jud. 1:20-23; Eph. 6:10ff).

ANTHROPOLOGY (MAN)

I. Origin Gen. 1, 2

II. Nature

• Body – 2Co. 5:1; Dan. 7:15 Matter, Senses, Instinct - World Consciousness
• Soul – Intellect, Will, Emotion - Self-Consciousness
• Spirit – Num. 16:22; Num. 27:16 Intuition, Conscience, Communion - God-Consciousness

III. Imago Dei

• Kinship with God
• Moral Character
• Reason
• Capacity for Immortality
• Dominion over the Earth

At Fall the image of God in man has been marred but not erased (Gen. 9:6; 1Co. 11:7; Jas. 3:9). Man has not lost his freedom of will and power of reasoning. However, they have been severely depraved by sin. Therefore, without the work of the Holy Spirit no man can be saved. No man can climb uphill to God (Ex. 20:26). God, in Christ, and through the Spirit, meets man where he is and reconciles him to Himself (Rom. 5:8; Gal. 5:16; 1Co. 12:3).

IV. Original Sin

• Pelagianism – Man's soul is created by God at birth and so is free from hereditary corruption.
• Arminianism – Man receives from Adam a corrupted nature but does not receive Adam's guilt. This nature is corrupted physically and intellectually, but not volitionally. Prevenient grace enables man to believe.
• Calvinism – 2 Views: Federal Headship (creationist view of origin of the soul) – The individual receives the physical nature from parents. God creates each soul. Adam was representative of all humanity and thus, when he sinned all humanity sinned. Natural Headship (traducianist view of origin of soul-Augustine) – The individual receives the physical nature and the soul from the parents. Thus, all people were present in Adam in germinal or seminal form. Each individual participates in the sin of Adam. Thus, each individual inherits Adam's sin.

Conclusion: Humanity suffers death as physically (naturally) born of Adam (natural headship); Christians receive eternal life as a gift, by faith, being born, not physically but, spiritually (spiritual headship of Christ) (1Co. 15:45-50; Jn. 1:13; Jn. 3:5,6; 1Pe. 1:23).

ATONEMENT

I. Atonement in Old Testament

Origin of Sacrifice

• Ordained in Heaven. Rev. 13:8; Exo. 12:3,6; 1Pe. 1:19,20; Tit. 1:2; Acts 2:23
•  Instituted on Earth. Gen.3; Rev. 5:6-10

Mosaic Sacrifices – Law
OT Sacrifices good; NT Sacrifices CHRIST – Better (Heb. 10:17,18)

II. Atonement in New Testament

• Atonement 'to cover' (Heb. Kaphar; Gk. Katallage) – Exchange, reconciliation, ransom, substitute, covering. (Jer. 18:23; Isa. 6:7; Psa. 32:1)
• Propitiation 'removal of wrath' Rom. 3.25; removal of enmity, Expiation – removal of sins
• Substitution Isa. 53:5; 2Co. 5:21; 1Pe. 2:24
• Redemption 'buy back by payment, release from bondage by paying a price' (Mt. 20:28; Rev. 5:9; Rev. 14:3,4; Gal. 3:13; Gal. 4:5; Tit. 2:14; 1Pe. 1:28)
• Reconciliation 2Co. 5:18,19; Rom. 5:10; Col. 1:21; removal of enmity

Efficacy

• Pardon. (Jn. 1:29; Eph. 1:7; Rev. 1:5; Jn. 5:24; Heb. 9:22-28)
• Freedom. (Rom. 6:14; Tit. 3:5-7)
• Deliverance from Death. (2Co. 5:21; Jn. 11:26; Rom. 8:10,27)
• Life Eternal. (Tit. 1:2; Rom. 6:22)
• Victorious Life. (Rev. 7:14; Gal. 2:20; Rev. 12:11)

SOTERIOLOGY (SALVATION)

I. Nature

3 Aspects

• Justification – Courtroom scene – declaration as righteous.
• Regeneration (inward experience) – Adoption (outward privilege) – Household scene
• Sanctification – Temple scene (Luk. 2:37).

Subjective and Objective Aspects

• Objective Aspect – Provided by the atoning work of Christ – Justification, adoption
• Subjective Aspect – The work of the Holy Spirit –Effectual calling, conversion, regeneration, sanctification.

On the cross 'Christ procured for us salvation; the Holy Spirit produces in us salvation.' Watchman Nee

II. Justification – Rom. 4:25

• Declared (not made) righteous – imputation of Christ's righteousness and restoration to God's favor (Rom. 3:22; Rom. 5:17; Rom. 13:21)
• Change in standing
• Removal of penalty. Rom. 4:7; 2Co. 5:19; Rom. 8:1
• Forgiveness of sins. Col. 2:12,13
• Ground – Blood (Death) of Christ. Rom. 5:9; Rom. 4:5; Rom. 3:25.
• Means – Faith. Rom. 3:34-35
• Spring – Grace. Rom. 3:24
• Proof – Resurrection. Rom. 4:25

III. Regeneration – New Birth

• New Creation – 1Co. 5:17; Jn. 3:3-7; Gal. 6:15; 1Ti. 3:5
• New & Divine Life – Jn. 3:3-7; Eph. 2:15; 1Jo. 5:24; Rom. 6:24; Jas. 1:8; Col. 2:12,13
• New Nature – 2Pe. 1:4; Mk. 2:21,22; 1Jo. 2:9; Col. 3:10
• New & Divine Impulse – Acts 26:19-22

IV. Adoption (Huiothesia – 'placing as son')

Blessings

• Family Name. 1Jo. 3:1; Eph. 3:14,15
• Family Likeness. Rom. 8:29
• Family Love. Jn. 13:35
• Family Spirit. Gal. 4:6; Rom. 8:13
• Family Service. Jn. 14:23,24; Jn. 15:8

We Receive

• Chastisement. Heb. 12:5-1)
• Comfort. 2Co. 1:4; Isa. 66:13)
• Inheritance. Rom. 8:17; 1Pe. 1:3-5)

Privileges

• Child-like confidence. Gal. 4:5-11
• Boldness, Access. Eph. 3:12
• Fellowship of the Brethren. Eph. 2:19; Eph. 3:6; Col. 1:7; Col. 2:25; Rom. 16:7; Col. 4:10; Phm. 1:24

V. Sanctification. Holiness 'set apart'


Implications

• Separation from the world
• Dedication to God

Steps

• Positional. 1Co. 6:11; Heb. 10:14
• Progressive. Gal. 4:19; 2Co. 3:18; 1Pe. 2:2; Eph. 4:15; 1Pe. 1:14-15; Gal. 3:3
• Prospective. Perfect. 1Jo. 3:2

Other Views of Sanctification

• Wesleyan: Sanctification as 2nd Work of Grace that is result of total surrender and faith in the Holy Spirit and means perfection in love.
• Keswick: Sanctification is a distinctive experience that marks the point where the defeated Christian is transformed into a victorious Christian in a total surrender and consecration to God captured in the phrase 'Let Go and Let God.'
• Reformed: Sanctification is growth in holiness through spiritual disciplines.
• Chaferian: At the point of conversion, Christ is accepted as Savior and a natural man becomes a believer, though being a carnal man; at sanctification, the carnal man accepts Christ as Lord and becomes a spiritual man.

ECCLESIOLOGY (CHURCH)

I. Nature

• Name – Ekklesia – an assembly of called out ones
• Kuriake – that which belongs to the Lord
• Christians are called – brethren, believers, saints, elect, disciples, Christians, those of the Way (Ac. 9.2)
• Illustrations-The Body of Christ (1Co. 10:16; 1Co. 12:27)
  -The Temple of God (1Pe 2:5,6; Eph 2:21,22; 1Co 3:16,17)
  -The Bride of Christ (1Co. 11:2; Eph 5:25-27; Rev. 19:7)

II. Founding

• The Rock (Mt. 16:18) – The Confession of Jesus being the Son of the living God (His Being) and the Christ of God (His Work – Ministerial Title)
• Eph. 2:20 – Apostles & Prophets (Christ – The Corner/Cap Stone)

III. Membership – By faith in Christ and obedience in Water Baptism

IV. The Work of the Church

• Evangelisation – Mt. 28:19-20
• Edification – Eph. 4:7-16
• Exaltation – Worship – 1Pe. 2:5-10

V. Ordinances

1. Baptism

• Mode: Immersion
• Formula: Mt. 28:19
• Recipient: Believer (Mk. 16:16)
• Efficiency: Public Acceptance
• Meaning: Pictures of Salvation, Experience of Death & Resurrection with Christ, Regeneration

2. Lord's Supper

• Commemoration of Christ's Death: New Covenant
• Looking Forward to His Coming

ESCHATOLOGY (LAST THINGS)

The Bible teaches us that all moral beings will be brought to judgment before God in the Last Day of the world. Jesus gave the signs that precede the coming of this Last Day. They are: an increase of apostasy, of false prophets, the coming of the anti-Christ who will persecute the people of God and politically control the world, wars, earthquakes, famines, growing crime rates, rise of cults, and signs in outer space among many things (Matt. 24). After these things, the Son of God will appear in the sky with His mighty angels (2Thess.1:7). He will appear this second time for the salvation of His people and the judgment of the world (Heb.9:28). The dead in Christ will rise first and those disciples who are living will be caught up to Lord to be with Him forever (1Thess.4:16,17). The devil and his angels will be punished in hell (Matt.25:41; Rev.20:10). Those whose names are not written in the Book of life will be thrown into the Lake of fire (Rev.20:15) because they will be judged according to their deeds (Rom.2:5,6; Jude 15).

The faithful in Christ will inherit the Kingdom of God (Rev.21:7)

I. Key Terms to the Second Coming of Christ

• Parousia – 1Th. 3:13; 1Th. 4:15; lit. 'being by' 'presence'
• Apocalypse – 1Co. 1:7; 2Th. 1:6-7; 1Pe. 4:13; lit. 'revelation'
• Epiphany – 1Ti. 6:14; 2Ti. 4:8; Tit. 2:13-14; lit. 'appearance'

II. Rapture

• Pre-tribulation- Christ will come for His saints before the 7-year. trib. period; afterward He will come with His saints. The first stage is Rapture; the second, Revelation.

Other Views

• Partial Rapture – only believers who are watching and waiting for the Lord will be raptured at various times before and during the 7-year. trib.
• Mid-tribulation – the church is raptured in the middle of the tribulation period, prior to the Great Tribulation.
• Post-tribulation – living believers are to be raptured at the second coming of Christ, which will occur at the end of the Tribulation.

DANIEL’S 70 WEEKS (DAN. 9:24-27)
Formula: 1 Week = 7 Years (Gen. 29:7)

“Going forth of the commandment” – March 14, 445 B.C. (Neh. 2:5)
“After 62 weeks shall Messiah be cut off.” – April 06, A.D. 32 (Mt. 21)
62+7 = 69 Weeks (Dan. 9:25) x 7 x 360 days = 173,880 days (Jewish Calendar)
March 14, 445 – April 06, 32 = 173,880 days (Our Calendar)
The Final Week (7 years of Tribulation) when the Anti-Christ will be revealed is the 70th week (Dan. 9:27).

Signs – Mt. 24: Wars, False Teachers, Persecution, Apostasy, Callousness, Return of Jews, Restoration of land (Isa. 35:1); Trees plantation (Eze. 36:30); Inhabiting desolate cities (Isa. 54:3); Federation of Nations (Dan.2:44), etc.

III. Millenium. Various Theories

• Dispensational Premillenialism – Christ's revelation (2nd phase of 2nd Coming) will be followed by a literal 1,000 years. of reign on earth during which time the Abrahamic covenant will be completely fulfilled in Israel (Gen. 12:1-3). Its outworking is seen in the Palestinian, Davidic, and new covenants. The church shares the blessings of the new covenant, but does not fulfill its promises (Gal. 3:16).
• Historic, Classical, and Nondispensational Premillenialism – The rapture will occur at Christ's second coming and will be followed by an earthly kingdom of Christ. Church goes through the future Tribulation. Millenium is both present and future. Christ is reigning in heaven. Millenium not necessarily 1,000 years.
• Postmillenialism – The kingdom of God is now extended through teaching, preaching, evangelization, and missionary activities. Tribulation is experienced now. The world is to be Christianized and followed by a long period of peace and prosperity called the Millenium. This would be followed by Christ's return.
• Amillennialism or Realized Millenialism – There is no literal Millenium on earth after 2nd coming. The kingdom of God is now present in the world through His Word, His Spirit, His Church. Christ's return is a single event. Tribulation is experienced in this present age. Church is the new Israel.

References used
Berkhof, Louis. Systematic Theology. Grand Rapids: Eerdmans, 1939.
Berkhof, Louis. The History of Christian Doctrines. Grand Rapids: Baker, 1937.
Erickson, Millard J. Christian Theology, Grand Rapids: Baker Book House, 1985.
Hodge, Charles. Systematic Theology, Vol. 1, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1995.
House, H. Wayne, Charts of Christian Theology & Doctrine Grand Rapids: Zondervan Publishing House, 1992.
Kroll, Woodrow. Back to the Bible Series.
Menzies, William W. & Horton, Stanley M. Bible Doctrines Madras: Bethesda Communications, 1993.
Pearlman, Myer. Knowing the Doctrines of the Bible Springfield: Gospel Publishing House, 1995.
Purkiser, W.T. (ed.), Exploring our Christian Faith, Rev. Edn. Kansas City: Beacon Hill Press, 1978.
Williams, J. Rodman. Renewal Theology, Grand Rapids: Academie Books, 1988.

Can We Trust the Bible?

I am convinced that we can trust the Bible: trust it as the true revelation of God. The pluralism of “revelations” calls for the exercise of the law of non-contradiction. The modern relativistic, pluralistic mood looks at the Bible as another “truth”. But the fact is that there can never be an absolute infrastructure for relative truth. They always differ in their infrastructure though the superstructure might appear to be the same. The trustworthiness of the Bible is a very important issue, since it addresses issues of ultimate concern: Theology, Cosmology, and Teleology (purpose, salvation). And it supercedingly differs from other “revelatory” sources. Either the Bible is true or false; it is either trustworthy or non-trustworthy. How do we know if we can trust the Bible, then?

1. The Philosophical Test of Internal Consistency. In depth study shows that the Bible is never self-contradictory or self-defeating. As a matter of fact, though the books of the Bible were written over a time span of more than 1000 years by different men of differing intellectual status, economic status, and cultural background etc, yet the Bible is indubitably seen to be strewn together by one theme—redemption. It is internally consistent.


2. The Correspondence Test. The accounts and statements of the Bible factually correspond to the truth of history (archaeology) and science. The prophecy of Scriptures also corresponds with its fulfillment in history.


3. The Cosmological Test. The writers of the Biblical books were genuine, truthful men—many of them ready to give their lives for the truth (e.g. Jeremiah, John, Paul, Peter…). They could never have been deceivers. The Bible itself speaks of them as being moved by the Spirit. Concerning whether they were perpetuating falsehood, the philosophical and the correspondence test has examined the claims and accounts.


4. The Community Test. The Bible has never done any harm to any society which could trace the vindication of its actions to the Biblical principles themselves (the Crusaders couldn’t trace their moral concepts to the principles of the Bible). The community has always benefited by the principles of the Bible. The modern clarion for equality of men and women, freedom of rights, justice, non-violence, can be best traced to the teachings of the Bible alone. The Bible has transformed whole peoples, clans, and tribes.


5. The Pragmatic Test. The Biblical truth works. It is still working. The Gospel truly is powerfully changing the lives of thousands daily. Voltaire said that a hundred years from his time, the Bible would be extinct. Voltaire is dead and gone, his thoughts and philosophy known by a mere few; the Bible is still the best selling, far-reaching Book of all books. All the philosophies of all philosophers in history put together couldn’t change the nature of one man. Ironically, this Book that the philosophers disdain at has turned the world upside down.

In conclusion, the Bible is the most trustworthy Book in the world. Even science books are not always trustworthy—they indulge much in theories of convenience. Can we trust the Bible? Why can’t we? There are enough proof for the authenticity and reasonability of this Book on the basis of which we can place faith and trust in its revelation of God Himself and also the end and salvation of the universe.

© Domenic Marbaniang, Sept. 21, 2000.