Superiority of Christ's Priesthood

Christ's priesthood preceded that of the Levites. Even Levi gave tithes to Melchizedek through Abraham (Heb.7:9-10)

He being God incarnated as Man is the only perfect Mediator (1Tim.2:5, Heb.2:9,10,14)

The levites could not be permanent because they died, but Jesus lives for ever and has a permanent priesthood (Heb. 7:23-24)

The levites had to offer sacrifices for their own sins, but Christ is the sinless and perfect High Priest of God (Heb.7:26-27)

The levites served in a man made tabernacle, but He entered into the heavenly one, not made with human hands (Heb.8:5; 9:11)

Sacrifices were necessary to purify the copies of heavenly things on earth (tabernacle and instruments), but the heavenly things could only be purified with a better sacrifice, i.e. of Jesus (Heb.9:23)

The OT ceremonies were only temporary, till Jesus came (Heb.9:10)

The OT ceremonies were only external, but Christ works within us (Heb.9:10)

The levites offered blood of animals; but Jesus offered Himself (Heb.9:11-14)

The levites had to sacrifice many times, but Jesus offered Himself once for all (Heb.7:27)

Jesus is the Mediator of a superior and new covenant that is established on better promises (Heb.8:6, 10-12) (2Cor.3:7-11)

The old covenant is made obsolete by the new covenant (Heb.8:13)

The blood of Jesus cleanses our conscience to serve the living God (Heb.9:9,14)

Is it not cruel for God to kill His Son in place of us?

The doctrine of atonement is a stumbling block for some who feel that it not only exemplifies cruelty but also does away with human responsibility. The issue abounds with various questions and attempts to solution.

Questions:
1. If God knew that man would sin and fall, why did He create man?
2. Why doesn't God, if He exists, intervene and stop evil; why just be Judge but not be Governor with proper police security system that minimises the possibility of transgression?
3. How can the death of one particular man atone for the sins of many particular men?
4. Isn't it not cruel to punish an innocent man for the sins of others so that they go free?

Answers that challenge the Christian doctrine:
1. God does not require sacrifice in order to forgive, He can forgive by sovereign authority.
2. Every man must bear his own guilt so that he has a sense of responsibility and possess a genuine reason to pursue good and turn from evil.

Biblical Responses:
1. God's knowledge of human Fall is historical and not potential at par with His knowledge of the creation of man.
2. God is both Governor and Judge but humans live in a status of wilful rebellion and enmity against His rulership but with a choice to surrender or be judged.
3. The death of Jesus can atone for every man's sins because Jesus is the Source of all creation and Head of all things.
4. God is One and the sacrifice of Christ the One God was voluntary self-giving of Love.

1. God's sovereignty doesn't imply the denial of injustice by arbitrary pardoning, in which case the element of injustice is allowed to subsist rather than removed from the moral world. The crucifixion put an end to all rebellion by allowing the Judge Himself to die to rise again as Author of the new Creation with the power to destroy all things that do not submit to Him. The crucifixion and resurrection portray the victory of God over all chaos wrought by evil and injustice in the moral universe.
2. This is not contradicted by the doctrine of confession, repentance, and new life.

Christ the Anointed One

Published in Revive Magazine, Dec 23, 2016

THE titles “Christos” (Christ) in the Greek New Testament and “Mashiyach” (Messiah) in the Hebrew Old Testament mean “The Anointed One”. While there were many men who were anointed as prophets, priests, and kings in the Old Testament period, it is only Jesus who is particularly referred to as the Anointed One of God. Therefore, the title “Christ” or “Messiah” exclusively applies to Him alone. In this article, we will focus on an attempt to understand Christ as the Anointed One of God.

The Unity of Christ’s Anointing

A careful study of the Bible shows us the singularity and unity of Christ’s anointing as the Anointed Priest-Prophet-King of God—not three separate anointings, separate of each other, but one. He IS the Anointed One and His anointing includes all the offices of God’s work (of Mediatorship, of Manifestation, and of Mastership) through Him in the world. We can understand Him as the Priest-Prophet-King, the Divine Lord of the universe, the Image of the Invisible God (not made in the image, but is the image, Col.1:15), God, the Anointer, and the All-sufficient One.

The Anointed One is the Revelation of God (Prophet), the Ruler of all creation (Prince), and the Reconciler of all things (Priest) through whom and for whom is everything and in whom alone can all things be reconciled and be united (Col. 1:16; Eph.1:10). Therefore, we are saved, justified, can pray, and can have dominion in the Name of Jesus alone.

The Eternality of Christ’s Anointing

Under the Mosaic Law, the anointed priest (hakohen hamashiach) was one who was appointed in time, had to offer sacrifices for his own sins, and could be succeeded by another upon his death (Lev.6:20; 4:3; 6:22). The term of an earthly priest was finite; the rituals, repetitive; the effects, impermanent and imperfect. However, the office of Christ as the Anointed One of God is eternal, transcending the limits of time. Therefore, His one act of sacrifice was sufficient for eternity and His effects are absolute, permanent, perfect, and irreversible.

He incarnated as man in time. But as God, He is eternal. Therefore, His anointing is not contingent upon His humanity – i.e., one cannot say that Christ could not be called the Anointed One until after His incarnation as man. On the contrary, His anointing is independent of His humanity since He is the Source of all things and all things are through Him and for Him. It is because He is the Anointed One that He possessed the prerogative to incarnate as man and atone for the sins of the world. In that, His anointing preceded His incarnation. This is what Hebrews 1-2 is attempting to also teach us. Every time we have a heavenly declaration, we are told that He is the Son of God.

For to which of the angels did He ever say: "You are My Son, today I have begotten You"? And again: "I will be to Him a Father, and He shall be to Me a Son"? But when He again brings the firstborn into the world, He says: "Let all the angels of God worship Him." And of the angels He says: "Who makes His angels spirits and His ministers a flame of fire." But to the Son He says: "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your Kingdom. You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of gladness more than Your companions." (Heb 1:5-9)

Now, it is possible that someone will argue, “See, there is use of tense here! And, we are told that God anointed Jesus because He loved righteousness.”. But, one must not forget that this declaration is not in time, but in eternity. Though He is the Anointed One because of the anointing, this precedence of anointing is not chronological but logical in the same way that He is called the begotten Son of God, but this begetting is not chronological, for He eternally is the Son of God. The angels did not begin worshipping Him after His ascension, but He is the One they worshipped from the foundation of the world. Also, it is false to argue that God anointed Jesus as King only after His ascension. He is King eternally.

It is also wrong to think of Him as being anointed by the Holy Spirit only after His baptism. He was never without the fullness of the Holy Spirit. But, some may misunderstand the statement of Peter in Acts 10:38.

How God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him. (Act 10:38)

It is important to understand that it is not the manifestation of the Spirit in Jesus that made Him the Anointed One. But, because He was the Anointed One, therefore, there was the manifestation of the Spirit in His work. Therefore, John could say only of Him:

I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. (Mat 3:11)

It was not that He received the baptism of the Holy Spirit first and then He became the Baptizer with the Holy Spirit; but, He is the Baptizer eternally.

The eternal Priest-King anointing of Christ is stated by the writer of Hebrews as being after the order of Melchizedek:

For this Melchizedek, king of Salem, priest of the Most High God… first being translated "king of righteousness," and then also king of Salem, meaning "king of peace," without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually…. And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. For He testifies: "You are a priest forever according to the order of Melchizedek.” …. Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. (Heb 7:1-3, 15-17, 23-25)

The Finality of Christ’s Anointing

The earthly priests, prophets, and kings were anointed with oil and ministered in divinely ordered earthly systems; therefore, they had to be respected (1Chr.16:22 – “Do not touch My anointed ones”). However, Christ the Anointed One was anointed with the Holy Spirit, eternally speaking in logical precedence, and He is servant of heavenly things.

But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation…. Therefore it was necessary that the copies of the things in the heavens should be purified with these [animal sacrifices], but the heavenly things themselves with better sacrifices than these. For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us (Heb 9:11. 23-24)

Christ is the Final Revelation of God through whom God has spoken in these last days (Heb.1:1,2) and is the fulfillment of all prophetic revelation (1Pet.1:10,11; Rev.19:10). He is the King of kings whose kingdom shall never come to an end (Rev.19:16). He is the Eternal Priest of God whose priesthood continues forever by the power of His endless life (Heb.7:25). This points to the sufficiency and finality of Christ in all things so that we are complete in Him (Col.2:9). It also speaks about the heavenliness of God’s new and final order and the Kingdom that comes from heaven, without the help of any human hand (Dan 2:34,44,45). This turns our eyes towards heavenly things where Christ is sitting at the right hand of God and in whom is our life hidden (Col.3:1-3).

Davidic Line and the Melchizedek Order

The priesthood of Christ was not after the Levitical order of Aaron, for Jesus was born in the tribe of Judah and His priesthood was after the order of Melchizedek, i.e. eternal (Heb.7:14-17). However, the kingship was given to the line of David by a divine covenant (2 Sam.7:12-16). Thus, in the Old Testament, we find Messianic prophecies that refer to Christ as David. For instance,

There I will make the horn of David grow; I will prepare a lamp for My Anointed. (Psa 132:17)
I will establish one shepherd over them, and he shall feed them-- My servant David. He shall feed them and be their shepherd. (Eze 34:23)
David My servant shall be king over them, and they shall all have one shepherd; they shall also walk in My judgments and observe My statutes, and do them. (Eze 37:24)

Yet, the Kingship of Christ preceded both Saul and David (1Sam. 8:7). Christ used a prophetic declaration made by David himself to prove to the Jews that the Messiah was not later but prior and above David.

While the Pharisees were gathered together, Jesus asked them, saying, "What do you think about the Christ? Whose Son is He?" They said to Him, "The Son of David." He said to them, "How then does David in the Spirit call Him `Lord,' saying: `The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool '? If David then calls Him `Lord,' how is He his Son?" And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore. (Mat 22:41-46)

Conclusion

There is a danger in the Church of turning the eyes from the Anointed One to so-called “anointed” ones. Remember, even the devil was called an anointed cherub (Eze.28:14), but that anointing or chosenness didn’t make him spiritually flawless and perfect. He became puffed up with pride and fell from the glory of God. It is important for the Church to focus her eyes on Christ, the Anointed One of God, her Head, her Groom. In the New Testament, there is no anointing apart from the Spirit of Christ in us (1Jn.2:27). Because we belong to Christ and His Spirit is in us, therefore, we are witnesses of Christ the fulfillment of all prophecy, and we are kings and priests with Him.

To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen. (Rev 1:5-6)

"In the Likeness of Sinful Flesh", "In the Likeness of Men" (Rom.8:3, Phil.2:7) - Barnes and Zodhiates

ἐν ὁμοιώματι σαρκὸς ἁμαρτίας (Rom 8:3 BYZ)
in the likeness of sinful flesh (Rom 8:3 NAS)

Albert Barnes:
"That is, he so far resembled sinful flesh that he partook of flesh, or the nature of man, but without any of its sinful propensities or desires. It was not human nature; not, as the Docetae taught, human nature in appearance only; but it was human nature without any of its corruptions."

Zodhiates, Word Study:
homoíōma; gen. homoiṓmatos, neut. noun from homoióō (G3666), to make like. Likeness, shape, similitude, resemblance. It is important to realize that the resemblance signified by homoíōma in no way implies that one of the objects in question has been derived from the other. In the same way two men may resemble one another even though they are in no way related to one another....
....
In Rom 8:3, "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness [homoiṓmati] of sinful flesh, and for sin, condemned sin in the flesh." Paul indicates not that the body of Christ was merely human, but that in spite of His having a real body and a truly human nature, yet these were only similar to ours, without sin or the propensity to sin.
....

ἀλλ᾽ ἑαυτὸν ἐκένωσεν, μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος (Phi 2:7 BYZ)
but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. (Phi 2:7 NAS)

Zodhiates, Word Study:
In Phil. 2:6-8, three synonymous words occur:
(A) The first word is morphḗ, form or inward identifiable existence. Christ's identification as God in heaven is clear, "Who being in the form of God thought it not robbery to be equal with God [He was not made equal to God but that He always was of the same essence as God and of the same rank {cf. Joh 1:18}]" (Phil. 2:6). No person could be in the form of God and not be God. In Phil. 2:7, the Gr. text simply says, "But He emptied Himself." ...

In His incarnation, however, He voluntarily took on the form of a man and His humanity was fully recognized by men on earth. While He lived on earth as the God-Man, He was simultaneously the Son of God in heaven. In other words, He did not empty Himself of His divine perfections nor of the essence of His being, but He emptied Himself into a life of humiliation that was itself emptied into death.

....Jesus Christ did not have His life taken from Him. He died because He chose to die (Joh 10:17-18).

This is the reason why in Phil. 2:7 for the statement that Jesus "was made in the likeness of men [en homoiṓmati anthrṓpōn]"; and in verse eight that He was "found in fashion as a man [hōs ánthrōpos]." In shape (schḗma), He was exactly as man. In this instance the words homoíōma, likeness, and schḗma, shape, are parallel. In His essence (morphḗ) He was God, but took upon Himself, in addition to His deity, the likeness of men (with a true human nature in a real body), yet without sin (Heb 4:15). For this reason we are told that he was made en homoiṓmati anthrṓpōn, "in the likeness of men," not merely that He became man.

(B) The second word that is used in Phil. 2:7 is homoíōma, "But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness [homoíōma] of men." Paul declares here that Jesus Christ, whose essential preincarnate form was spirit (pneúma), emptied Himself and took upon Himself the form of man. But His was, as Rom 8:3 says, not the flesh of sin, but sinless flesh....

(C) The third word that occurs in the Philippian passage (Phil. 2:8) is schḗma, form, fashion. It refers here to the physical form that Jesus took. Schḗma is more closely related to homoíōma, likeness, than to morphḗ, form or substance, essence. "And being found in fashion [schḗmati, sing. dat. of schḗma] as a man, he humbled himself, and became obedient unto death, even the death of the cross." The Lord Jesus did not deliver His divine nature to man to kill; His spirit could not be killed. His enemies, failing to recognize His deity, found "a man." This one they killed, not knowing that He was indeed the God-Man. Even so, the Apostle Paul tells us that the only reason they could kill Him was that "He humbled Himself, and became obedient unto [until] death, even the death of the cross."

---

The death of Christ was an act of obedience. The death of Adam was the result of disobedience. In His death, Christ was essentially sinless. He was the sinless Lamb of God who took away all the sins of the world. He was made sin (2Cor.5:21); but, not sinner; for He is the Righteous One, the Holy God manifest in flesh. He offered Himself for our sins. Therefore, death could not hold Him (Acts 2:24). And, He is able even to subdue all things to Himself (Phil.3:21).

The Marks on the Resurrected Body of Christ

On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jews, Jesus came and stood among them and said, "Peace be with you!"After he said this, he showed them his hands and side.... Now Thomas (called Didymus), one of the Twelve, was not with the disciples when Jesus came.So the other disciples told him, "We have seen the Lord!" But he said to them, "Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it."  A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, "Peace be with you!"Then he said to Thomas, "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe." (John 20:19-27)

Obviously, Jesus' body had the marks; for, if they were not there, then the other disciples would have told Thomas that the body they saw had no marks of the wounds. But, why did Jesus rise up in a body with marks?

I understand that some of the beloved saints have maintained that the martyrs will still carry the marks of their persecution in their resurrected bodies. With utmost respect and love for these beloved ones, however, I find this not very plausible. For instance, what about those whose bodies were mutilated and who were torn apart by lions? Obviously, the resurrection of saints will be in a body that is healed of all wounds. Also, flesh and blood cannot inherit the kingdom of God; therefore, the glorious transformation of the living saints and the glorious resurrection of those who slept in Christ is necessary. This body has to be saved. But, that was not the case certainly with Jesus. His body was holy.

"The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. (Lk.1:35)
Therefore, when Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me" (Heb.10:5)

It is impossible to say of Jesus that mortality reigned over Him, for He was sinless and free of the effects of sin. One could not say of Him, "just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned." (Rom.5:12). Jesus never sinned. Jesus died for sins of the world not because of His sin, for He is sinless. He came in the likeness of sinful flesh, yet without sin; thus, He could be tempted in all points as we are, yet without sin.

On the other hand, Adam was only a type of Christ, the Second Man, from heaven.
"Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come." (Rom.5:14, NKJ)

So, while sin came by Adam, through Christ came righteousness.
"Therefore, as through one man's offense [judgment] came to all men, resulting in condemnation, even so through one Man's righteous act [the free gift came] to all men, resulting in justification of life." (Rom.5:18, NKJ)
This couldn't be if Christ was an effect in the chain of sin.

Jesus could never have cried like Paul:
"For I know that in me (that is, in my flesh) nothing good dwells" (Rom.7:18) And,
"O wretched man that I am! Who will deliver me from this body of death?" (Rom.7:24)

Jesus is the Way, the Truth, and the Life. He came to give life, and life more abundantly. He couldn't say all that if He was in the line of effects of Adam's sin. For, even before Abraham or before Adam, Christ IS. Therefore, the doctrine of the Virgin Birth is so significant.

Also, there is certainly a reason for the prophetic pronouncement that not one of His bones would be broken (Ps.34:20) and the fulfillment thereof (Jn.19:33-36).

His transfiguration on the Mount gave a glimpse of who He was, the Glory of God tabernacled in flesh and blood. It is wrong to think that Christ became something greater in His resurrection. His greatness is always in the infinite superlative, without any comparison whatsoever. However, in the Incarnation, we are told that He emptied Himself and took the form of a servant (Phil.2:7). He was made a little lower than the angels.

The physical wound marks on His body, apparently, only signify His distinction as the One from Above, the Last Adam, the Second Man.

Certainly, it is not impossible for God the Creator to rise up with a body without wound marks. Also, after His resurrection He appears to His disciples no longer in the same way as before the resurrection. In addition, it was not always easy for them to recognize Him always. In His High Priestly prayer, He prayed the Father to grant Him the glory which He had with Him before the foundation of the world. John testified that in Christ they beheld the glory of the only begotten of God.

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Last updated on June 7, 2016

Sonship and the Resurrection

Concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. (Rom 1:3-4 NKJ)

The declaration of the Christ as the Son of God with power according to the Spirit of holiness, by the resurrection from the dead was foreshadowed in the baptism of Jesus, which was in itself a foreshadowing of His death, burial, and resurrection; for that in essence is what baptism signifies. It is not a coincidence then that we hear the first heavenly announcement that Jesus is the beloved Son of God after Jesus comes out of the waters of baptism.

When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased." (Mat 3:16-17 NKJ)

Therefore, those who are baptized into Christ are promised:

Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection. (Rom 6:3-5 NKJ)

Jesus didn't become the Son at His resurrection; for, He is Son eternally. This is confirmed by the heavenly voice at His baptism. For the Son came to offer His body once for the sins of the world, but He rose, and He lives forever; and His eternal priesthood is after the power of an endless life (Heb.7: 16-25). 

There is a second time when the voice is heard again, and this is at the transfiguration of Jesus on the Mount.

Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. And behold, Moses and Elijah appeared to them, talking with Him. Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah." While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased. Hear Him!" And when the disciples heard it, they fell on their faces and were greatly afraid. (Mat 17:1-6 NKJ)

Peter had to understand that tabernacles of earth was not the end goal of God for man.

For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven, if indeed, having been clothed, we shall not be found naked. For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life. Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee. (2Co 5:1-5 NKJ)

For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself. (Phi 3:20-21 NKJ)

Undoubtedly, the transfiguration of Christ was only a glimpse into the glory of the Son, and a foreshadowing of the transfiguration of believers at the coming of Christ, for "we shall be like Him, for we shall see Him as He is." (1Jo 3:2)

Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed--in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: "Death is swallowed up in victory." "O Death, where is your sting? O Hades, where is your victory?" (1Co 15:51-55 NKJ)

This final redemption of the body, the glorification of the believers, is the point when creation will see the glorious manifestation of the sons of God, for "whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren." (Rom 8:29 NKJ)

The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs-- heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together. For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labors with birth pangs together until now. Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. (Rom 8:16-23 NKJ)

Glory of the Son in Us

Christ is the brightness of God's glory (Heb. 1:3). God's glory is incomparable with anything in creation.

"...the glory of the celestial is one, and the glory of the terrestrial is another.  There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory." (1Cor. 15:39)

Christ's glory far exceeds anything in creation. That Infinitely glorious one emptied Himself of holding on to that glorious form alone and took the form of man 2000 years ago.

"Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being." (Phil. 2:6-7, NLT)

"So the Word became human and made his home among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the Father's one and only Son." (John 1:14)
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And that's not all.

The glory of the Son shines in our hearts through the Gospel.

"For God, who said, "Let there be light in the darkness," has made this light shine in our hearts so we could know the glory of God that is seen in the face of Jesus Christ." (2Cor.4:6, NLT)

We are transformed into that same image as we read God's Word.

"But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ....

"But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord." (2Cor. 3:14,18)

And when He returns, He will transform our mortal bodies into the likeness of His glorious body.

"For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself." (Phil. 3:20,21)

We look towards that glory.

"The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs--heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together. For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God." (Rom. 8:15-21)

The Testimony of Christ About Himself

Jesus didn’t just make claims like “I am the Bread of Life” (Jn.6:48), “I am the Light of the world”(Jn.8:12), “I am the Gate” (Jn.10:9), “I am the Good Shepherd” (Jn.10:11), “I am the Resurrection and the Life” (Jn.11:25), and “I am the Way, the Truth, and the Life” (Jn.14:6); Jesus also invited examination of His claims. He called upon men to examine the logic of His teaching and to evaluate what He said by what He did (Jn.10:38). There are a few characteristics of the testimony of Christ that we need to note:

1. The Testimony of Christ is Not Dependent upon the Testimony of Man. When Jesus was at Jerusalem and many people believed in Him because of the miraculous signs that He did, we are told that He would not entrust Himself to them for He knew all men and He did not need the testimony of man about man as well, for He knew what was in a man (Jn.2:25). Regarding the testimony of John the Baptist, Jesus said, “I do not receive testimony from man” (Jn.5:34). The reason, of course, was because it was impossible for any human being to testify of God; humans didn’t qualify for that.

2. The Testimony of Christ is Self-Authenticating. In John 4:39, we are told that people believed in Jesus because of what the Samaritan woman said about Him; however, when they heard Jesus Himself they said, “Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ, the Savior of the world." (Jn. 4:42 NKJ) Were these people too credulous? How could they just believe in Christ because of the words He spoke, for anyone could say anything? The fact, however, is that the words of Jesus are unlike the words of any other human. Christ’s testimony is unique. His testimony is self-authenticating. It is impossible to encounter Christ and remain the same, for anyone who encounters Christ has to make the choice to either reject or accept Him.

3. The Testimony of Christ is Authoritative and is Spiritually Recognized. The Gospel attests that Jesus spoke as one who had authority and not as the scribes (Matt.7:29). Several times He began His statements with the words “Truly, truly, I say unto you…” or simply “But, I say unto you,” even when those statements seemed to oppose the Old Testament Law; however, He wasn’t contradicting the Law but was establishing its real intent. Therefore, it is said that as long as the Jews read the Law a veil was over their face, but when anyone turns to the Lord, the veil is removed (2Cor.3:15,16). Authority and Testimony go together. For instance, when we see an ISI mark on a product sold in India, we understand that the product was examined by a standard authority and that authority bears testimony of the product by its ISI seal. Similarly, it is only the testimony of an authority on a driving license that establishes it as valid or invalid. Just anybody cannot issue licenses and degrees. A police officer who examines a driving license can tell if that license is acceptable or not. Jesus used the parable of the sheep to teach us that the sheep can recognize the voice of the Shepherd from that of the thief. Similarly, when God’s Spirit works in the heart of man then the eyes of spirit can recognize spiritual truths as our physical eyes can distinguish colors; our spiritual ears can distinguish the voice of the Lord. Of course, this seems too subjective; but, this also proves that the attester is internal.

“But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. But he who is spiritual judges all things, yet he himself is rightly judged by no one. For "who has known the mind of the LORD that he may instruct Him?" But we have the mind of Christ” (1Co 2:14-16 NKJ).

“If anyone chooses to do God's will, he will find out whether my teaching comes from God or whether I speak on my own” (Jn.7:17 NIV).

“…no one can say that Jesus is Lord except by the Holy Spirit” (1Co 12:3 NKJ).

But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him” (1Jn. 2:27 NKJ).

4. The Testimony of Christ is Triune. This is an unbeatably unique characteristic of the testimony of Christ. He made it clear that a testimony cannot just be self-declarative. It must be supported by the testimony of persons equal to the declarer (or say, be examinable by an equivalent or higher authority). Therefore, He said, “If I testify about myself, my testimony is not valid” (Jn.5:31 NIV). Also, since man is not equal to God nor qualifies to validate the kind of claims that Jesus made (because His claims were explicitly divine), Jesus refused the testimony of man. As we saw, He said, “I do not receive testimony from man” (Jn.5:34). But again, when the Pharisees objected that Jesus was testifying about Himself and so His testimony could not be valid, Jesus replied, “Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. (Jn. 8:14 NIV). Evidently, here again, He was pointing to the fact that there could be no earthly testimony about Him. No earthly academic or political or religious authority was qualified to testify of Him (neither did they testify of Him), and He was the only one who knew where He came from and where He was going. Therefore, it is very wrong headed for preachers today to seek testimony about Christ in anything other than the proclamation and work of Christ.

But, Jesus didn’t stop at that. He explained to the people that He didn’t mean that His testimony was alone. This is where the intensity of the doctrine of Trinity comes in. No man or angel could testify of the claims of Christ, for their authority could only come from someone who is qualified to validate them; and since His claims were divine, only God could validate divine claims, and, there can be none greater than God. However, since God is Triune, the requirement of the Law to have more than two witnesses is fulfilled in Christ. He said, “In your own Law it is written that the testimony of two men is valid. I am one who testifies for myself; my other witness is the Father, who sent me." (Jn. 8:17-18 NIV) Again, He said, “When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, He will testify about me. (Jn. 15:26 NIV). Thus, it is Christ, the Father, and the Spirit that together testify of Christ, and their testimony is valid for their testimony is divine. The Father Himself testified of Jesus at His baptism and on the Mount of Transfiguration, and the Holy Spirit was sent to remind the disciples of Christ’s words and to write the Scriptures:

“And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased" (Mat 3:17 NKJ).

“While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased. Hear Him!" And when the disciples heard it, they fell on their faces and were greatly afraid” (Mat 17:5-6 NKJ).

“For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: "This is My beloved Son, in whom I am well pleased." And we heard this voice which came from heaven when we were with Him on the holy mountain” (2Pe 1:17-18 NKJ).

“But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you” (Jn. 14:26 NKJ).

“…the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow” (1Pe 1:11 NKJ).

“All Scripture is given by inspiration of God” (2Ti 3:16 NKJ).

5. The Testimony of Christ is Dynamic. The Triune testimony of Christ is not only verbal but also dynamic, i.e. it is validated by works. The Son does the work of the Father and the works testify of Him; similarly, the Spirit confirms the word today in the world through works that only God can do.

“…the works which the Father has given Me to finish-- the very works that I do-- bear witness of Me, that the Father has sent Me” (Jn. 5:36 NKJ).

“…though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him” (Jn.10:38 NKJ).

"Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father” (Jn.14:10-12 NKJ).

“If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father” (Jn. 15:24 NKJ).

“And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs” (Mar 16:20 NKJ).

“And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover" (Mar 16:17-18 NKJ).

“God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will” (Heb 2:4 NKJ).

“Therefore, as the Holy Spirit says: "Today, if you will hear His voice, do not harden your hearts…” (Heb 3:7-8 NKJ).

Remember that the testimony by supernatural works that we see today in the world is not the testimony of man; it is the testimony of the Triune God (the Father, the Son, and the Spirit) in the world bearing testimony of Christ. He is not far from any of us (Acts 17:27). He is in the world testifying of Himself. He has not left the Church alone to bear testimony of Him (Jn.14:18; Acts 1:8). In fact, it is impossible to testify of Christ without the Spirit of Christ, and without Him we can do nothing (Jn.15:5; Col.1:29; 1Cor.15:10). It is He Himself who testifies and His testimony is true. And, “as He is, so are we in this world” (1Jn. 4:17 NKJ).

Did Jesus Claim to Be God?

Did Jesus ever claim to be God? Did He ever use the words "I am God"?

Though Jesus didn't use the exact words "I am God", that doesn't mean that He never said that He is God. One doesn't need to use the same framing of words to convey a message; the same message can be communicated in different compositions of sentences. For instance, note the following sentences which all convey the message, "I am employed."

1. I work for a Company.
2. My boss pays me well for my work.
3. I am very busy at office during the day.
4. The staff had a picnic last Saturday.
5. I would like to change my job.

So, the right kind of question to ask with reference to the doctrine of Christ's divinity would not be "Did Jesus ever use the words "I am God"?" Instead, one should ask something like, "Did Jesus ever convey the message that He was divine?" To that question, the answer is a definite "Yes." In fact, the "Yes" is too clear, because the claim to divine sonship (which the Jews understood as a claim to divinity) was one reason why the Jewish leadership condemned Jesus as a blasphemer and demanded His execution. Let's look at some of Christ's related claims:

1. "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. (Joh 3:16 NKJ). Jesus claimed to be God's "only begotten Son"; but, that is not all, He states that God gave this only begotten Son so that whoever believes in the Son should not perish but have everlasting life. Now, some may object that this claim was a later theological construct; not a claim by Jesus but an interpolation by the apostles. This interpolation-theory, however, is because of the prejudiced made-up mindset that Jesus was not God. It is not based on proof but on prejudice.

2. When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you." And some of the scribes were sitting there and reasoning in their hearts, "Why does this Man speak blasphemies like this? Who can forgive sins but God alone?" (Mar 2:5-7 NKJ). Evidently, here Jesus is doing something that the Jews were aware that only God can do. Not even a prophet or a priest could forgive a sin committed against others and against God. I can only forgive sins of those who sinned against me; but, I cannot forgive sins of those who have sinned against the Law of God; because if I do that I try to take the place of God. Jesus, obviously, knew this. But, He didn't stop just at that. He affirmed His authority to forgive sins by an act of divine power.

"When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you." And some of the scribes were sitting there and reasoning in their hearts, "Why does this Man speak blasphemies like this? Who can forgive sins but God alone?" (Mar 2:5-7 NKJ)

3. Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?" So He said to him, "Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments." (Mat 19:16-17 NKJ) In this statement, Jesus not only conveys the message that no human can claim to be good or try to have eternal life by virtue of good works (for none is good), but He also forces the young rich man to reconsider his calling Jesus as the Good Teacher; for if he really believed Jesus was Good, it meant that he equated Him with God. Jesus foils the human quest for autonomy and desire to independently, by virtue of personal merit, inherit eternal life -- no one can be good apart from God. This He proves by asking the young man to sell all his possessions, distribute them to the poor, so that He will have treasures in heaven, and to follow Him,. But, the young man was not willing to part with his riches since he wished to have a life independent of God--that was impossible; it is not possible to be independent of God and have eternal life--for that would mean sin co-existing with life, which is contradictory to divine Justice:

Then the LORD God said, "Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever "-- therefore the LORD God sent him out of the garden of Eden to till the ground from which he was taken. (Gen 3:22-23 NKJ)

But, by answering the question of the rich young man, Jesus has affirmed that He could authoritatively show how one could have eternal life; authoritatively, because He had eternal life. It meant both that He was Good (which no man but God was) and that He knew how one could have eternal life. He tells him to do something beyond the Old Testament command, He asks him to sell all he has, distribute it to the poor (so that he will have treasure in heaven), and to follow Him (Matt.19:21). Obviously, by asking the young man to follow Him in relation to eternal life, He is making a claim that no human can make (for "no one is good but One, that is, God.")

4."I and My Father are one."
Then the Jews took up stones again to stone Him.
Jesus answered them, "Many good works I have shown you from My Father. For which of those works do you stone Me?"
The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God."
Jesus answered them, "Is it not written in your law,`I said, "You are gods"'?
"If He called them gods, to whom the word of God came (and the Scripture cannot be broken),
"do you say of Him whom the Father sanctified and sent into the world,`You are blaspheming,' because I said,`I am the Son of God '?
"If I do not do the works of My Father, do not believe Me;
"but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him."
Therefore they sought again to seize Him, but He escaped out of their hand. (Joh 10:30-39 NKJ)

There are a number of clauses here that convey Christ's claim to divinity: (a) He calls Himself one with the Father (b) They understand His claim as blasphemous because, as they say, "You, being a Man, make Yourself God."). (c) Jesus replies by quoting Psalm 82:6, where God calls humans as "gods"; so if He called them gods, to whom the word of God came, then why should they consider it blasphemous if the one whom "the Father sanctified and sent into the world" said not "I am God" but "I am the Son of God". Obviously, Jesus was evoking their understanding of His statements as conveying the idea of His affirmation of His divinity. They obviously knew that there was a difference between God saying "You are gods" in Psalm 82:6 and Jesus saying "I and My Father are one." The statement of Jesus clearly meant that He was claiming to be God. Secondly, He refers to Himself as the one "whom the Father sanctified and sent into the world". In other words, He was claiming pre-existence (His birth of the world was not the beginning of His life but the event of His being sent into the world). It also implies His greatness above every other human; for if those to whom the word of God came could be called "gods", then what is wrong the One who was sanctified and sent into the world calling Himself "the Son of God"? (d) Jesus also says that "the Father is in Me, and I in Him", which again provokes them to try to seize Him.

5.Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?" Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM." Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by. (Joh 8:57-59 NKJ) The message here is too clear to miss. Jesus claims in the present tense "I AM" to exist before Abraham (i.e. before Abraham was born). In other words, His existence predates the Father of the Jewish race, Abraham. Thus, though He was the son of Abraham, according to the flesh, His existence is (not was) before Abraham. The I AM (the Name of God as revealed to Moses in Exodus 3:14) also affirms that His existence is trans-temporal, that is infinite and eternal. As such, He is not a creature but the Creator. No surprise, the Jews were infuriated again by this claim and wanted to stone Jesus. For them, no existing human could claim to be greater than Abraham, their father.

Several Scriptural proofs exist for the divinity of Christ. Following are some verses that corroborate the divinity of His Person:

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)

Any quick perusal of the Gospels will clearly demonstrate to the unbiased mind that Jesus did claim again and again to be divine.

The Impeccability of Christ

The doctrine of the Impeccability of Christ states that Christ could not sin, i.e. He was incapable of sinning. For one thing, it is certain that Christ’s temptations were real (Heb. 4:15), that Christ experienced struggle (Mt. 26:36-46), and that Christ did not sin (2Co. 5:21; Heb. 7:26; Jas. 5:6; 1Pe. 2:22; 1Pe. 3:18). Those who hold on to the "Peccability view" believe that Christ could have sinned but He chose not to sin. But, such a view tries to segregate the divine and the human in Christ, as if Christ was devoid of His divine nature when "in the days of His flesh"; however, the fact is that Christ in the days of His flesh was the Word Incarnate: fully God and fully Man, and His humanity could not annul His eternal moral perfection by any means.

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.

Related Articles
Arthur Pink, The Impeccability of Christ
Got Questions, Could Jesus Have Sinned?
John Walvoord, The Impeccability of Christ

God and Father of our Lord Jesus Christ

IN THE OLD TESTAMENT, God was known as the God of Abraham, of Isaac, and of Jacob. He was the God of the Fathers. The possessive phrase "of Abraham, of Isaac, and of Jacob" reminded of at least three aspects of the YHWH-Israel relationship:

1. The Covenant-Basis of the Relationship. God made a covenant with Abraham, Isaac, and Jacob and with their descendants; so, Israel stood in a covenant relationship with God. (2Kgs.13:23)
2. The Continuity of the Relationship. Jesus declared that the phrase "of Abraham, of Isaac, and of Jacob" implied that God was the God of the living and not of the dead. The phrase didn't become obsolete when the three patriarchs physically died. The phrase was valid because they were alive in the spirit, and God was the God of living; which also meant that the relationship was a living and continuing one (Matt.22:32; Mark 12:25,26; Matt.8:11). God's relationship with Israel as a nation didn't die when the patriarchs died physically. It continues on.
3. The Completeness of the Relationship. God made sure to ratify His covenant with each of the fathers. It was irrevocable and complete. The line of blessing was specifically chosen. Of course, Ishmael had to go; and so, Esau. But, the identity of the children of Israel as a chosen covenant people was established completely in the line of Abraham-Isaac-Jacob.

This further revealed their
Rootedness as a nation in God, by God, of God, and for God.
Responsibility as a nation in God, by God, of God, and for God.

IN THE NEW TESTAMENT, however, with regard to the Church, the phrase "of Abraham, of Isaac, and of Jacob" is not used. Of course, Jesus did speak of people coming from various parts to sit at table with the three patriarchs when the Kingdom comes (Matt.8:11); and Peter used it with respect to the Jews (Acts 3:13); however, the possessive phrase used for the disciples of Christ is different. God is called as:

God our Father and the Lord Jesus Christ (Phil.1:2; Col.1:2; 1Thess.1:1)
God and Father of our Lord Jesus Christ (2Cor.1:3; 11:31; Eph.1:3; Col.1:3; 1Pet.1:3)
God of our Lord Jesus Christ (Eph.1:17)
From God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love (2Jn.1:3)

For sure, this relationship is a stronger Covenant Relationship (Heb.12:24), an eternally Continuing Relationship (Heb.7:16,17), and an absolutely Complete Relationship (Heb.6:18; Col.2:10). But, the phrases, noticeably have also at least two different versions. The first is:

"God and Father of our Lord Jesus Christ" (2Cor.1:3; 11:31; Eph.1:3; Col.1:3; 1Pet.1:3)

It reminds us of four things:
1. The Finality of Revelation in Christ. In the old, God spoke through the fathers; but, in the last days through His Son. (Heb.1:1,2)
2. The Fatherhood of God in Christ. God is not just the God of our fathers, but He is God and Father of our Lord Jesus Christ. Christ is called as the Son. (Of course, He is called the "Everlasting Father" in Isaiah 9:6; however, in the Triune relationship with us, He is the Firstborn). Zac Poonen has pointed out that Christ was always called as the only begotten Son before His resurrection; but, after His resurrection, He is known as the Firstborn among many brethren (Rom.8:29). We don't look back to our fathers as a second or third generation; but, we look back directly to God who Himself is our Father through our Lord Jesus Christ.
3. The Fullness of the Authority of Christ. Unlike Abraham, Isaac, and Jacob, Jesus died and rose and again and is exalted to the right hand of God and is given a Name above all names. He is our Lord. His authority in the Church and in His Kingdom is complete and final. While the Jews looked back at the patriarchs as their fathers, we look up to Jesus as our Lord.
4. The Favor of God on all humanity through Christ. It points us to our Root; the one who is called the Source and Root of Jesse (Israel) is now also the hope of all mankind (both Jews and Gentiles alike). (Isaiah 11:10; Rom.15:12). The identity of the Christian doesn't come from any race, religion, culture, or language; but, it comes from Christ alone. While the Jews could proudly talk of the God of Abraham, of Isaac, and of Jacob, the believers could only joyfully talk of the God and Father of our Lord Jesus Christ.

The other version of the phrase is:
God our Father and the Lord Jesus Christ (Phil.1:2; Col.1:2; 1Thess.1:1).

This is usually used in statements where there is a talk of proceeding from (grace and mercy from) or identity in (1Thess.1:1). The phrase also implies at least three facts:

1. The Co-Equality of the Son with the Father. The conjunction "and" places the two persons of the Divine Godhead together.
2. The Co-Substantiality of the Son with the Father. The identity of the Church in God and the Son as well as the procession of grace and mercy from God and the Son point to the unity that is within the Godhead. There are not two sources but one (Rev.22:1).
3. The Co-Eternality of the Son with the Father. The above two logically imply the understanding of the Son as co-eternal with the Father.

Therefore, Paul calls it the mystery of godliness:
Without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory. (1Ti 3:16 NKJ)

How Can Jesus Be Fully God and Fully Man At the Same Time?

Answer 1:

A contradiction can be defined in the terms "A=not-A"; a non-contradiction, in the terms "A≠not-A".
• The statements "Jesus is fully God" and "Jesus is fully man" don't involve such a contradiction, i.e, they don't say "Jesus is fully God," and "Jesus is not fully God" at the same time.
• Christian theology doesn't claim to say that Jesus is not God when it says Jesus is Man; likewise, it doesn't clam to say that Jesus is not man when it says that Jesus is God.

Answer 2:

• The divinity of Christ is eternal and immutable; therefore, in the Incarnation He was fully God. He was not created; He pre-existed. He was not born out of a man-woman relationship; but, was born of a Virgin; because He incarnated, He didn't come into being - there was not when He didn't exist.
• In the Incarnation, God partook of human nature; He could do that because He created the world and so the world belonged to Him and He sustained it. The world didn't cut off from Him in a way that God and creation were unrelated to each other. The world had not become a "wholly other" to God. The world was not closed out to God, as if it were an infinite and absolute entity by itself. The fact was that the world was contingent on Him. The world couldn't restrict His power. In fact, it was He who held it by the word of His power (Heb 1:3). The world is not eternal; it is temporal; therefore, it is impossible for the world (including man) to become God. That would be a contradiction of terms. However, the Second Person of the Divine Trinity did become man, because His creation was not beyond His reach. The temporal exists within the eternal; and the finite within the infinite (not vice versa). "In Him we live and move and have our being." (Acts 17:28). This is not pantheism or panentheism. It doesn't say the world contains God as its soul or the world is God; but, that the world is contingent upon God, therefore not beyond His reach. Miracles are possible, Divine intervention is possible (the universe is not closed) and the Incarnation is the greatest example of God's intervention in human history.

Further Reading:
The Humanity and Divinity of Christ
The Logic of Faith

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The Humanity and Divinity of Christ

Published in revive, Kumbanad, May 2011. revivemegod.org

IN BEGINNING to write this article, I dare to add another string to a theme in the exposition of which, wrote Muggeridge, “literally billions of words, oceans of paint, acres of canvas, mountains of stone and marble, have been expended, not to mention, in recent times, miles of film” [Jesus Rediscovered]. But, it is a theme well deserved. Saints and sinners, critics and divines, princes and subjects, all have marveled at the magnificence of this event called the Incarnation of the Son of God, in which divinity united with humanity. It baffles human imagination to think that God would condescend to the state of a human. The Bible calls it the mystery of godliness (1Tim.3:16). Sacred in its very essence, it is the story of the love of the King of the Universe, a story so sacred that the colonnades of Romance tremble in disbelief.

That glorious Form, that Light unsufferable,
And that far-beaming blaze of Majesty,
Wherewith he wont at Heav’n’s high council-table,
To sit the midst of Trinal Unity,
He laid aside, and here with us to be,
Forsook the courts of everlasting day,
And chose with us a darksome house of mortal clay.

[John Milton, On the Morning of Christ’s Nativity]

To the Apostle John it defined the essence and foundations of Christian ethics: “In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him… Beloved, if God so loved us, we also ought to love one another” (1Jn 4:9, 11). For, if one but looks at human society and where we have faltered and then, at the Divine Community (the Trinity) and see how it stands, one wouldn’t fail to perceive the brokenness of our kind that He came to heal with the love that binds heaven: “that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us…. that the love with which You loved Me may be in them, and I in them” (Jn. 17:21, 26). And, He did that when He stepped into the skin of man, when the glory of infinite resplendence got wrapped into the frail flesh of a babe, and immortality encased itself in a mortal frame. Once and for all, the divine and human elements united, inseparably, yet without any admixture in the birth of the Son of Man.

Now, this truth is so sublime that history has bred several misconceptions, as well, in an attempt to fathom it. The misunderstandings must be cleared before we can proceed on to grasp what significance the manifestation of God in flesh has for us.

Clearing Misunderstandings

1. Christ’s Humanity is not at the Expense of His Divinity, nor Vice Versa. To many of us this is, by fact of the matter, the truth. But, there are some cults, for instance, the Christadelphians, who deny the divinity of Christ and claim that Christ’s life began in the womb of Mary. There are others, meanwhile, like the modern day Jehovah Witnesses for instance, who think that Jesus’ life began a long time before His incarnation (a position similar to the one held by a bishop called Arius, whose heresy was condemned at the Council of Nicaea in AD 325). The Bible, however, very specifically teaches us that Christ’s life is without any beginning or end (Heb.7:3). He is eternal, and therefore is called the Son of God. Alexander of Constantinople (ca. 244-337) was right when he said that the Fatherhood of the Father is eternal, likewise the Sonship of the Son is eternal as well; therefore, Christ has eternally been the Son of God.

There have been others, besides, like the Adoptionists, for instance, who taught that Jesus was adopted at His baptism and thence became the Son of God. The Docetists taught that the humanity of Jesus was a mere illusion and the Monophysitists believed that Christ had only one nature, His humanity being swallowed up by His divinity. Of the Monophysist group, the Eutychianists believed that the humanity and divinity of Christ were fused to produce a single nature. Contrary to all these heretical views, the Bible clearly reveals Christ as fully human and fully divine; both the divine and human natures being united in His person without any confusion or mixture of any kind (Col.2:9).

2. Misunderstandings in Islam. There is another misunderstanding, especially among our Muslim friends, that we teach Jesus to be the Son of God in the sense that He was conceived by Mary through some kind of union with God. That would be incorrect from the Biblical point of view as well. For, the Scripture clearly states that the conception of Jesus in Mary’s womb was by the overshadowing of the Holy Spirit (Lk.1:35).  Jesus was not produced. He incarnated. Various ancient mythologies falsely talk of their gods coming and cohabiting with women to produce semi-divine offspring. Such myths are both false and unbiblical. The Incarnation was not so. For, in it the Second Person of the Holy Trinity, God the Son Himself, took on the form of man (Phil.2:6,7). Jesus was not a third element produced from the fusion of the divine and the human. There was no mixture of natures. He was fully God and fully man. The Incarnation did not make Christ the Son of God. He was eternally the Son of God. In the Incarnation, He assumed human nature and became the Son of Man. Through the Virgin Mary He became the Seed of the woman that would finally crush the head of Satan (Gen.3:15; Gal.4:4).

3. Essential Differences between Christ’s Incarnation and the Avataras. The four main differences between the avatara and the Incarnation relate to the nature, duration, mission, and instances of the two concepts. In its nature, the mythological avatara is not completely the form that it assumes; but in the Incarnation, Christ became fully human; not merely in appearance but in essence and reality. Also, the duration of the avatara is limited, after which it returns to its original form; however, in the Incarnation Christ became permanently human; He continues to be the Son of Man, our High Priest in heaven and the Glorious King who will one day return to reign from David’s throne. Next, the mission of the avatara is conceived to be the destruction of evil forces or personalities; on the contrary, the mission of the Son of Man was to seek and save them that were lost – a propitiatory mission that meant His ultimate sacrifice on the Cross. Finally, the avatara is said to repeat for at least ten instances to put an end to evil. But, the Incarnation of Christ was once for all. It was final. There cannot and need not be a second Incarnation; for He already is Man forever and He has finished His propitiatory mission on earth (Heb.9:26,28; 10:10-14).

God in Flesh for Us

Apart from the facts that we have noted regarding the Incarnation as being real (not mere appearance), complete (not partial), permanent, propitiatory, and final, there are some important truths that the Bible wishes us to know.

1. The Logos of Fellowship. As the Incarnate Word (Logos), Christ stands as the Reason and Logic of our acceptance into the family of God. In the Incarnation, Christ partook of human nature, so that through Him we might become partakers of the divine nature and experience the glorious liberty of the children of God (Heb.2:14; Rom.8:15-17,21,23). Paul mentions that Jesus was made in the likeness of men (Phil.2:7) and John records that He was made flesh (Jn.1:14), both using the same Greek word ginomai for “made”, asserting the realness of His humanity. This doesn’t imply that there was any change in His divinity. That could never be; for, God is beyond change – He is immutable. But, since “the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil” (Heb.2:14-15; cf. Col.1:13).

He became one of us so that we, through Him, might become His forever. Therefore, all that have received Him have received the right to be called the children of God (Jn.1:12). He partook of human nature, so that we might have the right to partake of the divine nature (2Pet.1:4; Rev.2:7) by becoming partakers of that one Bread who came for our salvation (1Cor. 10:17; Jn.6:51), who through His death offered Himself for us an eternal peace offering so that we can be accepted into His divine fellowship by partaking of His Body (Jn. 6:51, 54-56; Matt.26:26; Deut.27:7; Lev.7:15). Unlike the sacrifices of the Old Testament, the Sacrifice of Jesus needs no repetition, for He lives forever, as the Reason of our acceptability. The Lamb that was slain lives (Rev.5:6). Those who partake of Him will never hunger again; He is the Bread of Life. Now, the promise of a blessed resurrection and a glorious eternity remains for all those who have accepted Him; because, through death He has abolished death and has brought life and immortality to light through His Gospel (1Cor.15:44,52,53; Heb.4:1; 2Tim.1:10).

2. The Logos of New Creation. Also, in the Incarnation, Christ did not just become a man; He became the Last Adam and the Second Man. He put an end to the old and began the new. Therefore, He says “Behold, I make all things new” (Rev.21:5). He bore the earthly image, so that we might bear His heavenly one (1Cor. 15:49, 45,47).

Both the titles, “Last Adam” and “Second Man” refer to His role as the Seed of the woman. His heel was truly bruised when on the Cross He bled and died for the sins of sinful Adamic race. He took upon Him the guilt of the old world and met death face to face. The Seed fell to the ground; sin was destroyed (Rom.8:3) - the world was wrapped in silence and darkness. Then, He arose. The Seed sprouted and He arose as a New Man, the Second Man, and the Beginner of a new race that was born not of the will of flesh, but was born of God.  Natural did the Seed die, but Spiritual did He arise; for the Seed was not merely Adamic, the Seed was the Eternal Son of God. Death could not vanquish Him, nor could the grave hold Him forever; for, He offered Himself once for all by the Eternal Spirit (Heb.9:14), dealing an irreparable death-blow to death itself. What mortal could qualify for such a sacrifice? For man must first pay for his own transgressions and burn for it eternally in the angry flames of hell, before he could do it for others; and, even if he were to suffer for other men, besides, the punishment would only be everlasting, with no hope of a resurrection. But, the Eternal One took upon Himself our eternal punishment and infinitely suffered it in time. Thus, by death He defeated the devil that had power over death; He crushed the head of the serpent and brought to naught the kingdom of darkness. By His resurrection, He obtained for us justification, redemption, adoption, and newness of life, so that we are now accepted before the Father in the Beloved. As the Second Man, He became the author of our faith and salvation, the Head of the Body which is His Church. (See Gen.3:15; Heb.2:14,15; 1Cor.15:20-23, 44-49, 55; Jn.12:24; 1:12-13; Eph.2:15; Rom.4:25; 8:3-4,10-11; 6:3-10; Heb.5:9; 12:2; Eph.1:4,22; Col.1:18).

The prophets of the Old Testament looked forward with anticipation to this day; but, God has given us the grace to be born in the Sunrise of His Love. We live in Anno Domini, the Year of our Lord. Let’s live our days for Christ our King!

© Domenic Marbaniang, 2011,  revivemegod.org

Eusebius on the discrepancies between the genealogies of Matthew and Luke

Genealogy of Jesus according to Luke God Adam Seth Enosh Cainain Mahalalel Jared Enoch Methuselah Lamech Noah Shem Arphaxad Cainan

Shelah Eber Peleg Reu Serug Nahor Terah Abraham Isaac Jacob Judah Pharez Hezron Ram

Amminadab Nahshon Salmon Boaz Obed Jesse David Nathan Mattatha Menna Melea Eliakim Jonam Joseph

Judah Simeon Levi Matthat Jorim Eliezer Joshua Er Elmadam Cosam Addi Melchi Neri Shealtiel

Zerubbabel Rhesa Joanan Joda Josech Semein Mattathias Mahath Naggai Hesli Nahum Amos Mattathias Joseph

Jannai Melchi Levi Matthat Heli Mary & Joseph Jesus

Genealogy of Jesus according to Matthew Abraham Isaac Jacob Judah & Tamar Pharez Hezron Ram Amminadab Nahshon Salmon & Rahab Boaz & Ruth Obed Jesse David & Wife of Uriah

Solomon Rehoboam Abijam Asa Jebahdiah Jehoram Uzziah Jotham Ahaz Hezekiah Manasseh Amon Josiah

Jeconiah Shealtiel Zerubbabel Abiud Eliakim Azor Zadok Achim Eliud Eleazar Matthan Jacob Joseph & Mary Jesus

The discrepancies between the genealogy of Jesus given by Luke and the genealogy of Jesus according to Matthew have received various solutions by Scholars. Many modern Scholars believe that Luke's account traces Jesus' genealogy along the line of his mother, Mary, who was the daughter of Heli (Eli); Joseph was Heli's (or Eli's) son-in-law. John Gill quotes a Jewish text in support of this view. He writes:

though it is true indeed that Joseph was the son of Eli, having married his daughter; Mary was the daughter of Eli: and so the Jews speak of one Mary, the daughter of Eli, by whom they seem to design the mother of our Lord: for they tell (b) us of one,

"that saw, מרים בת עלי, "Mary the daughter of Eli" in the shades, hanging by the fibres of her breasts; and there are that say, the gate, or, as elsewhere (c), the bar of the gate of hell is fixed to her ear.''

By the horrible malice, in the words, you may know who is meant: however, this we gain by it, that by their own confession, Mary is the daughter of Eli; which accords with this genealogy of the evangelist, who traces it from Mary, under her husband Joseph; though she is not mentioned, because of a rule with the Jews (d), that

"the family of the mother is not called a family.''

Eusebius of Caesarea (c. AD 263–339), in his Church History, promotes the view of Africanus who in his epistle to Aristides discusses the harmony of the gospel genealogies. According to Africanus, Luke's genealogy is of Joseph (not of Mary), who was the natural son of Jacob, though legally of Eli who was the uterine brother of Jacob. Africanus cites the Jewish tradition according to which "the names of the generations were reckoned in Israel either according to nature or according to law;—according to nature by the succession of legitimate offspring, and according to law whenever another raised up a child to the name of a brother dying childless...."

According to this view, Matthan, a descendant of Solomon, had married Estha by whom he begat Jacob (who was Jesus' grandfather, in the genealogy of Matthew). But, when Matthan died, Melchi, a descendant of Nathan, married Estha and she gave birth to Levi (who was Jesus' grandfather according to the genealogy of Luke). Thus, Jacob and Eli were uterine brothers. Now, when Eli died childless, Jacob married Eli's wife, in accordance to Jewish Law, to raise up seed for his brother, and she gave birth to Joseph. Thus, Joseph was by nature the son of Jacob (as Matthew's genealogy recounts), but according to Law the son of Eli (as Luke's genealogy recounts). Eusebius concludes:

Hence the genealogy traced through him will not be rendered void, which the evangelist Matthew in his enumeration gives thus: ‘Jacob begat Joseph.’ But Luke, on the other hand, says: ‘Who was the son, as was supposed’ (for this he also adds), ‘of Joseph, the son of Eli, the son of Melchi’; for he could not more clearly express the generation according to law. And the expression ‘he begat’ he has omitted in his genealogical table up to the end, tracing the genealogy back to Adam the son of God. This interpretation is neither incapable of proof nor is it an idle conjecture.

To sum it up:
1. Matthan, of Solomon's descent, marries Estha and gives birth to Jacob. [Matthew]
2. Matthan dies. Melchi, of Nathan's descent, marries Estha and gives birth to Eli. [Luke]
3. Jacob and Eli are uterine brothers (same mother but different fathers).
4. Eli marries a wife but dies childless.
5. Keeping Jewish Law in view, Jacob (Eli's brother) marries his brother's wife to raise up seed for him.
6. Joseph is born.
7. Joseph is naturally Jacob's son. [Matthew]
8. But, is, according to Law, Eli's son. [Luke]

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.