Theology 101
God's Not Undercover
Category: Theology 101
Revelation & Inspiration
Introduction
The following is intended to serve as an introduction to the doctrines of Revelation and Inspiration. It is not an exhaustive and detailed description of the doctrines, but a summary of them. Many questions and issues have been left out (and the inquirer is referred to the books listed in the bibliography for a starting point for further reading). However, I hope that this work may at least capture the essence of the doctrines, and provide its reader with a basic understanding of Revelation and Inspiration.
We hear people speak of having “a revelation,” and the Bible contains a book entitled Revelation. But what is a revelation, and what do theologians mean when they discuss general revelation and special revelation? What is the difference between them? What is being revealed? And what does the Bible (and the Church) mean when it says that the Scriptures are inspired writings? These topics will be explored in this essay.
Revelation
Revelation is the noun form of the verb “to reveal,” which means, “to uncover, disclose, divulge.” It carries the added nuance of making known that which is hidden or covered up. The two Greek words in the New Testament which are most frequently translated by the English word revelation (and its cognates) are apokalupsis and phaneros.
Apokalupsis is a compound word having a prefix apo which means “from” or “out of,” and a root kalupsis which means “to cover” or “to hide.” So (etymologically) apokalupsis describes the process of bringing something out of hiding, or removing the cover from a thing.
Phaneros describes something that is open to sight, visible, plainly seen. Therefore, when a thing is made manifest it may be said to be phaneros.
Hence, we can see the propriety of translating either of these Greek words by revelation.
In theology, when we speak of revelation we normally have in view God’s revelation of Himself to man. It entails that which God is pleased to make known or visible about Himself to His creatures. God is the actor in revelation. He is the sender, and man is the recipient. A distinction is usually made between general revelation and special revelation. The reason for this distinction should become clear in the following sections.
Why Must God Reveal Himself?
Category: Theology 101
Revelation & Inspiration
Necessity
The reason for using terms connoting an uncovering and a removal from hiding with respect to the knowledge of God is due to the fact that man cannot attain to the knowledge of God by his own efforts. Man is finite and sinful, and therefore incapable of ascending to the One who is infinite and holy. God remains covered or hidden to the eyes of man until or unless He condescends to make Himself known to man. Man lacks the ability to remove the covering, or perceive the invisible God, therefore it is necessary for God to reveal Himself if man is to know about Him.
This doctrine flies in the face of the way most Americans think about God. As a culture, we are pretty sure we understand God. Movies like Bruce Almighty, for example, convey a powerful, yet less than omnipotent, deity who is giving his best effort to help everyone fulfill their dreams. (And he has to do it without imposing himself on anyone.) The mind of man creates a god in his own image and he becomes the greatest of all super heroes or the cosmic vending machine. Sin, judgment, wrath, condemnation, hard and fast rules, etc., are all out of order; they're unbecoming a god of love and tolerance.
However, there is no proof that such a (demi-) god exists. It's just our imagination. However, the created order and the Scripture reveal the one, true, living God, and we should be grateful that He has chosen to make Himself known. Otherwise we would unable to see Him, not because He is really hidden, but because we are born blind.
Generally Speaking About God
Category: Theology 101
The term general revelation has been employed by the Church to describe the revelation that God gives to all men universally. Indeed, all men have access to this revelation because the universe is the means of communicating this revelation. The entirety of God’s creation serves to uncover general truths about the divine character. Heavenly bodies, wind, rain, growth, decay, photosynthesis, music, poetry, life, death, rationality, emotion, the (so-called) laws of nature—each reveals that there is a God, and that He providentially governs the created order.
This revelation is not esoteric information. One does not need to join a club, or belong to a particular race, class, or gender in order to receive this knowledge. Rather, it is freely given to all men. Its recipient is man in general.
The World Speaks
Category: Theology 101
[Revelation & Inspiration Cont'd]
Romans 1:18-21. This text from Paul’s epistle to the Romans is the locus classicus for the doctrine of general revelation. Contained herein is the most explicit statement of God’s self-revelation to mankind.
The Apostle begins the section by speaking of the wrath of God which is revealed (apokalupto) against man’s “ungodliness” and “unrighteousness.” Paul further describes mankind as “the ones who suppress the truth in unrighteousness.” The term suppress (katecho) is important. It means “to hold down,” like a child playing in a swimming pool struggling to keep an inflated ball submerged (held down) as it strives to fly out of the water. Paul says that men are holding down and suppressing the truth.
But what truth? We are not left to grope for the answer; Paul identifies it as the truth about God’s existence, power, and divine essence. “[B]ecause that which is known about God is evident within [men]; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made…” (vss. 19-20 NAS, emphasis mine). God is angry with men because they willfully neglect the verity of His character. His power, His very Godness is being denied by humankind.
More to the point for this discussion is the means by which man is made aware of the power and nature of God, namely, creation. Paul avers that God has made the truth known to men “through what has been made.” The created order is God’s medium through which He reveals His attributes to men in general. When man utilizes his sensory organs and rational capabilities to perceive and contemplate the universe, he finds himself on the trail that leads directly to the knowledge of God and His character. God reveals general knowledge of Himself to all men through the creation, and His providential control of it.
Psalm 19:1-6. This psalm magnanimously expresses the majesty of God as revealed by the universe—“The heavens are telling of the glory of God; And their expanse is declaring the work of His hands. Day to day pours forth speech, And night to night reveals knowledge. There is no speech, nor are there words; Their voice is not heard.” (vss. 1-3, NAS). We observe the psalmist speaking of the “telling” and “declaring” of God’s glory, yet at the same time affirming that this is done without “speech” or “words.” How can something be declared or told without the use of speech or words? The intent of this heavenly poetic language is to assert that the glory of God is made known through His works. The truth of God’s glory is revealed as clearly in creation as if it were uttered from the mouth of a prophet.
Other passages that could be adduced include other Psalms, Acts Chapter 17 (where Paul argues with the Athenians that God’s governance of nations, plus the fact that man depends on God for life, motion, breath and existence, reveal a Creator), Romans Chapter Two (where the Apostle argues that man’s conscience reveals the law of God written on his heart).
No Plea of Ignorance Before God
Category: Theology 101
[Revelation & Inspiration Cont'd]
Sufficiency
General revelation contains enough information about God to render man culpable for failing to worship Him rightly. It is sufficient to remove any excuse for neglecting to give honor and thanks to the Lord. Returning again to Romans Chapter One, “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.” (vs. 20). The text declares that God’s attributes have been clearly seen. God’s revelation is perceived by men, and perceived unobscured. Whatever defense a man may offer for his sin at the tribunal of God, there will be no room for a plea of ignorance. Because God has revealed Himself in creation, and because men perceive this revelation, but suppress it, they are left “without excuse.”
Insufficiency
Though sufficient for establishing the veracity of God’s existence and power, general revelation is not sufficient for communicating specific information about God, nor His requirements. For example, the heavens do not declare, “thou shalt remember the Sabbath day and keep it holy.” Nor could Israel have deduced from nature that God would have every male circumcised on the eighth day. And the most astute students of creation would fail to discern that the God who is exists as a triune being. Above all, general revelation is insufficient to address man’s most vital need, namely, righteousness. The created order is mute in terms of disclosing the manner by which a person may enter a right standing before God. General revelation leaves man without excuse for his sin, and without hope for salvation.
Special Revelation
Category: Theology 101
The Doctrine of Special Revelation
Definition/Recipients
In contrast to general revelation, the church has adopted the term special revelation to designate the revelation that God gives to specific people at specific times in history. The recipients of this revelation do not include mankind per se, but special men or groups within mankind. It is given (primarily) to His special people and provides them with special knowledge. Men gain information about what is pleasing and displeasing to God through special revelation. His attributes and character receive more detailed description than can be ascertained through general revelation. In some cases, men are called to particular vocations through the special communication of God’s will to them.
The means by which God transmits special revelation include dreams, visions, audible voice, prophets, theophanies, and other like things. However, the apex of all special revelation is the Incarnate Word—Jesus Christ. In Christ, God’s disclosure finds its fullest and most grand expression.
The Scripture as Revelation
Category: Theology 101
The Doctrine of Special Revelation (cont'd)
Biblical Data
The greatest depository of special revelation is the Scripture. The Bible records the myriad of instances wherein God spoke, either mediately or immediately, to His people. By the means listed above, God called men into His service, made His covenant known to the Israelites, and predicted what He would accomplish in the future. Scripture also contains the accounts of the New Covenant events and requirements as God revealed His will for the Church of Christ. However, Scripture is more than a container of special revelation, it is special revelation. The Bible is God’s special revelation to the church.
Scripture records the call of God to Abram through (presumably) an audible voice, by which He commanded Abram to leave his family and his home and go to an unidentified place (Gen. 12:1ff.). Also, many theophanies appear in Scripture, the most famous of which is Moses’ encounter with God at the burning bush (Exo. 3). Daniel was made privy to certain future events through the medium of visions. Prophets were given the content of their messages through dreams and visions (Num. 12:6; Deu. 13:1ff.; Isa.1:1; Jer. 14:14,15).
Hebrews 1:1-3a. Here we find a significant passage regarding Christ as special revelation. The author proclaims, “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power.” Jesus is the last and greatest disclosure of God. His revelation of the Father far surpasses general revelation, or any other, for He is the “exact representation of His nature.” Moses (John 5:39-47), the law (Gal. 3:24), the prophets (Luke 24:27) all pointed to the coming (for them) revelation which was fulfilled in Christ.
Ephesians 2:19,20. Implied in the preceding paragraphs is the fact that prophets were agents of special revelation. That is, when God chose to communicate a special message to His people, He frequently did so through the office of the prophet. When the prophet spoke or wrote by the command or inspiration of God, his message was to be received as direct utterance from the Lord. In this text from the Epistle to the Ephesians, we find a statement given by an agent of special revelation—Paul—that declares the prophetic utterances (collectively) of certain agents of special revelation, namely, the apostles and prophets, to be special revelation for the entire church. For Paul writes, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household, having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone….” My interpretation—the church (household of God) is to be governed and instructed by (built upon) the collective revelation given through the apostles and prophets (the foundation of the apostles and prophets). So again, we have Paul, an agent of revelation, declaring all prophetic and apostolic revelation to be special revelation for the church. Therefore, the church is to live “on every word that proceeds out of the mouth of God,” i.e. the Scripture.
It's All We Need
Category: Theology 101
The Doctrine of Special Revelation (cont'd)
Sufficiency
Special revelation, specifically Scripture, is sufficient to communicate all that is necessary for salvation and abundant Christian living. It contains the gospel of Jesus Christ and the message of justification by grace alone through faith alone. The Apostle John indicated that the intended purpose of his gospel account was, “that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.” (20:21). Faith comes by hearing the word of Christ (Rom. 10:17), and the word of Christ is found in the Bible. The gospel is the power of God for salvation for believers (Rom. 1:16).
The Scriptures give us the commands of Christ, that by keeping them we may prove our love for Him (John 14:15). Also, we find historical truth regarding the creation of the universe (Gen. 1 & 2) and God’s relationship with the Jewish nation. Additionally, the Bible contains psalms for use in the praise of God, proverbs for learning practical wisdom for daily living, and apocalyptic literature for the humbling of the church. All of the required information for man to please God may be found in Scripture.
It is unfortunate that so many Christians seek to discern God's will through interpreting circumstances and "coincidences" rather than from interpreting His word. He has given us all we need in order to please Him right there in the Bible.
Unbelievers Need more than the Gospel
Category: Theology 101
The Doctrine of Special Revelation (Cont'd)
Insufficiency
According to the Scripture itself, Scripture itself is not sufficient to bring someone to faith in, and obedience to, Christ. Paul writes, “a natural man does not accept the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised” (1 Cor. 2:14). A natural man (i.e. one who has not been regenerated by the Holy Spirit) will not please God, nor put his trust in Christ, by merely hearing or reading special revelation. The Holy Spirit must accompany the Word of God for there to be spiritual fruit. Devoid of the enlightenment of the Holy Spirit, the unbeliever regards the Word as foolishness, mythological, or, at best, a placebo for the mentally weak. Therefore, one will not come to faith in Christ by simply encountering the Word as if the words themselves act as some kind of inexorable tractor beam. Yet when the Word is accompanied by the effective power of the Holy Spirit, it gives birth to a new creation and becomes special indeed.
God's Breathing
Category: Theology 101
The Doctrine of Inspiration
Definition
In modern American terminology, the word 'inspiration' has become a colloquialism meaning something akin to “moving or motivating someone toward higher achievement,” or “giving meaning and purpose to someone.” However, this common expression is far removed from the meaning of the term as intended in conjunction with the doctrine of inspiration.
The English term inspiration is a compound word. Its prefix in is a common English preposition which describes a location in the midst of boundaries, similar to inside, within, into. The root comes into English as a transliteration of the Latin word spirare which means “to breathe” or “to blow.” Therefore, according to its etymology, the act of inspiration is the act of breathing or blowing into.
With respect to the doctrine of inspiration, we speak in terms of God inspiring the prophets and biblical authors to speak or write His words. God breathes His message into His sovereignly chosen messengers who in turn deliver the message to the appropriate audience. This language is figurative. Theologians do not mean that God actually blows air into the prophets. Rather, breathe is a metaphor for the Holy Spirit who indwells the prophet and superintends his output. The Holy Spirit moves men to speak and write according to His purposes.
The Expired Bible
Category: Theology 101
The Doctrine of Inspiration (Cont'd)
Biblical Data
2 Timothy 3:16. This text from Paul’s second letter to Timothy makes an important contribution to the doctrine of inspiration. It reads as follows, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness….” The phrase “inspired by God” is actually only a single word in the original language. It is the word theopneustos. Theopneustos is a compound Greek word. The first part theo means “God.” The second part pneustos means “to breathe out.” Thus theopneustos means “God breathes out.” Strictly speaking, the text does not speak of the inspiration of Scripture, but rather the expiration of Scripture. 'Expiration' has the same root as 'inspiration' (spirare, “to breathe”), but attaches the prefix ex (“out of,” “from”) in place of in. Therefore, it means (etymologically) “the act of breathing out,” which is what the Greek intends. Hence, Paul asserts that God breathed out all Scripture.
2 Peter 1:20,21. Herein we find a statement by the Apostle Peter that further elaborates the doctrine of inspiration. Peter writes, “But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.” The text affirms that the prophets were not preaching their own sermons, but were moved (Lit., carried) by the Holy Spirit and spoke God’s words.
The Bible testifies of itself that it is the result of God's work. It is His word.
Not It, He
Category: Theology 101
The Work of the Holy Spirit
Introduction
The Christian formula for the Trinity--our feeble attempt to capture the state of being of God--is that God is three persons and one essence. There are not three Gods, but one God; but that one God is manifest in three distinctions: Father, Son, and Holy Spirit. These three are not distinct gods, they are one God; yet they are not one person, they are three distinct persons. Attempts to 'define' the Godhead further will no doubt have us knocking on heresy's door.
The concept of person is a fairly easy one for us to grasp when speaking of the Father or the Son because these represent persons with whom we deal every day. We understand what fathers do and how they relate to others. And likewise, we know sons. It is slightly more difficult to think of the Holy Spirit in terms of person-hood. In our experience, spirits are less familiar to us than father and son, and they want to be placed into a different category.
Nonetheless, the Scripture clearly presents the Holy Spirit in terms which communicate no less person-hood than the other two members. Most obviously, the Spirit is referred to, not as it, but as he. Speaking of the Helper (i.e. the Spirit), Jesus says, "I will send Him to you" (John 16:7, emphasis mine). Also, many characteristics of personality are attributed to the Spirit. He baptizes, leads, speaks, teaches, snatches, positions, circumcises, empowers, gives life, intercedes, bears witness, gives hope, searches, sanctifies, opposes, fellowships, can be grieved, seals, vindicates, partakes, confesses, and inspires. Such things seem very personal to our minds.
When one performs a search on Spirit in a concordance or Bible software program and glances at the manifold activities of the Holy Spirit in the New Testament, it is astounding (to this writer at least) to observe how intricately involved He is in all of God's work in the world, the church, and the individual believer. It seems that the Spirit of God is the operating force (to use a very impersonal description) of everything that is happening around us, in us, and through us. Perhaps our (my?) awareness of the role of the Holy Spirit needs to be greatly enhanced.
This series of posts hopes to serve that purpose--to survey the work of the Holy Spirit as recorded on the pages of the New Testament so that we may give more careful attention to His existence and impact.
The Spirit-Empowered Messiah
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
The Spirit in the Life of Jesus
Jesus of Nazareth was not conceived through the normal human reproductive processes which require a contribution from a man and a woman. His mother, Mary, had never known a man in this sense and, therefore, it was impossible for a baby to form in her womb. That is, it was impossible without divine intervention. However, God did intervene and, consequently, Mary did find a baby forming in her womb. This baby was created there by the power of the Holy Spirit. Jesus had no earthly, human father, but was begotten through the efforts of His heavenly Father's divine Spirit.
The significance of this is that Jesus would be called the Son of God because He was conceived by the Holy Spirit (Luke 1:35). All other sons of God (i.e. believers) become so through adoption. We did not descend from the divine bloodline so to speak, but were legally appointed to be family members. Jesus, on the other hand, is pure divine stock, the direct offspring of God by the Holy Spirit.
When the time came for Jesus to reveal Himself to the world, He appeared to John for baptism and there enjoyed the Spirit's manifest presence (Luke 3:21). Also, this Second Adam had to undergo the temptation of the Devil in a way similar to the first Adam. It was God's Spirit who led Him out into the barren, lonely desert for this diabolical attack, filled Him with strength that He might deflect the fiery arrows of Satan, and led Him back to Galilee empowered and energized to proceed with His mission (Luke 4). The Holy Spirit of God sustained the Son of God throughout His life so that He would accomplish all that the Father had given Him to do (as was predicted by Isaiah; cp. Isa. 61:1,2 with Luke 4:16f.).
Jesus exercised complete authority and power over the demonic spirits whenever He encountered them. Even when the apostles who had been granted authority to perform exorcisms (Lk. 9:1) were unable to do so, Jesus was able (Lk. 9:37f.). His power was the Spirit of God, and He was possessed to the utmost. (See Mt. 12:22f. Interestingly, in Luke 11:20 the Spirit is referred to as the 'finger of God'. The Spirit is God's hands and feet as it were.)
The Spirit revealed to Jesus the thoughts of men (Mk. 2:8) enabling Him to respond with penetrating insight to their skepticism, doubts, and malicious intentions. The Spirit also moved Jesus to experience emotions. In Luke 10:21f., for example, Jesus rejoiced that the Father had hidden the truth about who He was from wise and intelligent in Israel, but had revealed the truth to simple fishermen and farmers.
Jesus promised to send the Holy Spirit to His disciples to be with them forever, abiding in them and teaching them all things, and bringing His words to their minds. He indicated that the Spirit would bear witness of Christ, and reveal to them what He hears above and what was to come. He would glorify Jesus (Jn. 14:16f.; 16:5f.). Jesus made good on His promise when He breathed the Spirit upon them after the resurrection (Jn. 20:22) and then lavished Him upon the whole Church after Pentecost (The Book of Acts).
All in all, the human life of our Lord on earth was immersed in the Holy Spirit; the Spirit permeated and endowed everything He did, said, thought, felt, and perceived. It was the divine Spirit which enabled the human Messiah to fulfill His mission with perfection, perseverance, and power.
The Spirit Speaks
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
The Revelation, Prophecy, and Words of the Spirit
God's Spirit was behind the words of men who revealed God's will, plans, and judgments.
At the announcement of the birth of Jesus, the Spirit filled Zacharias and Elizabeth to extol the majesty and mercy of God in sending the promised Messiah and giving their child a special role in His kingdom (Lk. 1:39f., 67f.). After the Child was born, when Joseph and Mary carried out the required acts of circumcision and purification, a man named Simeon was directed by the Spirit to the temple where he beheld the promised Boy. The Holy Spirit had specifically informed Simeon that he would live to see the Christ (Lk. 2:21f.). John the Baptist, the forerunner of Messiah who boldly proclaimed the justice of God and the arrival of the King to the people of Israel, had been filled with the Spirit of God from his mother's womb (Lk. 1:15).
When the Lord Jesus sent the twelve apostles to proclaim the advent of God's kingdom to the children of Israel, He gave an ominous forewarning of the kinds of persecution they would experience. They would be arrested, beaten, tried, etc., but they did not need to prepare their testimonies ahead of time because the Spirit of the Father would fill their mouths with His words (Mt. 10:16f.). Likewise it was the Spirit who spoke through King David when he predicted that the son of David would be his Lord (cp. Ps. 110:1 with Mt. 22:41f.). And the Spirit moved David's pen to explain the treacherous actions of Judas and the subsequent need to replace him (Acts. 1:15f.).
On the Day of Pentecost, the Spirit appeared in flaming tongues of fire and settled on each of the apostles thereby bestowing the ability for them to preach the gospel in languages foreign to their own. This was in fulfillment of the prophet Joel's words which had declared that one day God would pour out His Spirit abundantly in dreams, visions, and prophecies. Peter revealed that the Spirit would be granted to everyone who repents and is baptized (Acts 2:1-42). When Peter and John were called to give an explanation for their miracles and beliefs, the Spirit-filled Peter responded with a bold defense of Christ (Acts 4:5f.). Later when Ananias and Sapphira attempted to deceive the apostles about a financial matter, the Spirit revealed to Peter their lie and predicted their immediate death as a result (Acts 5:1f.).
Implications of God's Revelation
Category: Theology 101
The Doctrine of Inspiration (Cont'd)
Implications
Whereas Paul speaks of Scripture per se and its being God-breathed (2 Tim. 3:16), Peter speaks of the agents of Scripture, namely, the prophets, and their being God-moved (2 Peter 1: 20, 21). Thus the speaker, and that which is spoken, are under the direction of God. This being true there are two conclusions that may be drawn:
First, since the very words and the agents are governed by God, we can be confident that the Bible contains no errors. God is incapable of error or mistake; therefore His word is without error or mistake. The Scripture (at least in its original presentation) is true.
Second, since the Scripture and the prophets contain the message of God, they are binding upon the consciences of men. In a word, the Bible is authoritative. God’s word when communicated through the media of spokesmen or writings carries the same authority as an audible word coming from God directly.
Revelation & Inspiration: Conclusion
God has made His power and glory known to His creatures through the created order. His fingerprints are on everything that we see; His voice reverberates through all that we hear. Men cannot reject God because of a lack of evidence, for the whole universe screams of His existence. His handiwork is not missed. God has clearly revealed Himself. However, this knowledge which ought to drive men to their knees in honor and gratitude, rather serves to increase man’s guilt. If creation were the only revelation of God, man would be left hopeless.
But God has not left man to despair. He has graciously revealed all that is required for salvation and righteous living in His word—the Bible. By the power of the Holy Spirit, men inscribed the message of God’s gospel, His commandments, and His promises so that His people may know what pleases Him.
May the Lord grant that His Church would see the reflection of His glory and majesty in all the heavens and earth, and that she would have an unquenchable thirst for the pure milk of His Word, thereby growing up to become a mature and righteous bride. Amen!
God's Spirit Directed the Moves of the Early Church
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
After Stephen the martyr had proclaimed the truth of Christ and exposed the evil intentions of the Israelite men, they reacted in hostility and began stoning him to death. In the midst of their wrath, the Spirit enabled Stephen to peer into heaven and see Christ standing at the right hand of God.
While on the road to Gaza, Philip was told by the Spirit to go into the chariot of the Ethiopian eunuch and there he taught the court official the truth of Jesus. After the man believed and was baptized, the Spirit "snatched Philip away" and relocated him in the city of Azotus (Acts 8:26-40).
One day, Peter was on a rooftop praying when he saw a strange vision involving a sheet and animals and a voice instructing him to eat the unclean beasts. A short time later, the Spirit told Peter that three men had arrived looking for him and he should go with them without hesitation (Acts 10:9-22). The men were from the house of Cornelius--a man who worshipped God, but did not know about Jesus. When Peter was still in the midst of preaching the death and resurrection of Christ to them, the Holy Spirit manifested Himself by falling upon Cornelius and his household and enabling them to speak in foreign languages (Acts 10:44-48).
The Holy Spirit revealed to Agabus that there would be a famine over all the world (Acts 11:27f.). He instructed the church at Antioch to set Barnabas and Paul (Saul) apart for special missions work (Acts 13:1-3). While on their journey, the Spirit revealed to Paul that a Jewish magician and false prophet was trying to impede their evangelistic efforts, and so Paul exposed him and caused him to become blind (Acts 13:4-12).
Paul's desired destinations were under the guide of the Holy Spirit; in fact, on one occasion, the Spirit refused to allow him to travel to a particular location (Acts 16:6). And the Spirit made Paul aware that he would suffer persecution in every city he entered (Acts 20:22f.)
We Have Knowledge of God Because of His Spirit
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
The Spirit of God searched the depths of God and revealed His wisdom to the apostles (and to us through their writings). The things of God are given and taught by God's Spirit who knows God's thoughts just as a man's thoughts are known by his spirit. The only way for a man to learn the things of God is if His Spirit makes them known to him; man, in his natural state, cannot get at them (1 Cor. 2:10-16). Indeed, a man is not even able to say, "Jesus is Lord," except through the instrumental means of the Spirit (1 Cor. 12:3). Likewise, as He is sent into the hearts of believers, we are able to cry out to God as "Abba! Father!" (Gal. 4:6). The Spirit wields a powerful sword--the word of God (Eph. 6:17), and He revealed to Paul that in later times some will fall away from the faith as they believe the deceptive teaching of the devil (1 Tim. 4:1f.).
It was the Holy Spirit who inspired the Psalmist (Heb. 3:7f.), Jeremiah (Heb. 10:15f.), and all of the writers of both Testaments (1 Pt. 1:10f.; 2 Pt. 1:20, 21). And the Spirit revealed to John what was spoken to the seven churches (Rev. 2:29).
The Spirit of God is Truth (1 Jn. 5:7).
The Spirit joins with Christ's Bride and together they say, "Come!" (Rev. 22:17).
Think of it! Before the Lord had done anything to demonstrate His Anointing, people were praising Him and honoring Him as God's King. How did they know it was Him? The Spirit revealed it to them. And the book which has been preserved for us, which contains the message of hope, was the product of the Holy Spirit. The Spirit is responsible for our awareness of the gospel. Furthermore, the Spirit foretold of Christ's coming centuries prior to His birth. The things of God are made known to man by God's Spirit.
Are You Aware?
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
The Power of the Spirit
In Luke 1:35, the Holy Spirit is parallel to the phrase "power of the Most High." Again, we must be careful not to depersonalize the Spirit; nevertheless what is abundantly clear in the New Testament is that the Holy Spirit is the manifestation or the presence of God's workforce. He is the effective principle of the universe, the movement of the Prime Mover.
This provokes the question--Are we aware of, and dependent upon, the work of God's Spirit? Today!? Right Now!?
Praying in the Spirit
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
The Spirit and Prayer
We have already seen where Jesus prayed in (or by) the Holy Spirit when He rejoiced in the Father's selective revelation (Lk. 10:21f.) and that same privilege is afforded all believers, in fact is it commanded of us (Jude 20; Eph. 6:18). We are told to pray "in the Holy Spirit." The Spirit intercedes for us when we pray and helps us when we are weak and do not know how to pray according to God's will (Rom. 8: 26, 27).
I wonder how often Christians actually understand praying in the Holy Spirit and consciously strive to do it. How much richness in (even answers to) our prayers are we missing?
New Birth, the Gospel, and Spiritual Gifts
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
The Produce of the Spirit
The Spirit brings about the new birth required for entrance into the kingdom of God; human effort ("the flesh") cannot produce this regeneration, only the Spirit can bring it to pass. The Spirit gives life (the flesh profits nothing), and He does so to whomever He desires, whenever He desires. Like the wind there is no discernible or predictable pattern to the Spirit's labors. The resulting effect of the Spirit's work is spiritual, "that which is born of the Spirit is spirit" (Jn. 3:5f. 6:35-69, especially v.63).
The Spirit writes the gospel on the hearts of believers (2 Cor. 3:3), and gives life through the New Covenant (in contrast with the death wrought by the Old Covenant, 2 Cor. 3:6). The New Covenant of the Spirit is more glorious than the Mosaic covenant because it is a ministry of life and righteousness, rather than of death and condemnation (2 Cor. 3:7f.).
The Spirit also gives gifts to the body of Christ to be used for the common good and edification (1 Cor. 12:4f).
The Spirit Effects Real Change
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
When a person experiences the indwelling of the Holy Spirit of God, he or she will inevitably begin to experience growing inclinations toward love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control; for this is the result of walking in the power of the Spirit (Gal. 5:22f.). The Spirit can be sown to, and the fruit of this plant is eternal life (Gal. 6:7, 8).
God's Spirit dwells in a temple which He is building. Although previously enemies, Jews and Gentiles are now being placed together into a new structure wherein the Spirit of God manifests the divine presence among His people. That structure is the Church. The cornerstone of this edifice is Christ, the foundation are the apostles and prophets, and the building blocks are believers (Eph. 2:11-22). The members of this Spiritual temple, the Church, are now able to worship by and in the power of God's Spirit and in the truth of who Jesus Christ is (Jn. 4:21f.; Phil. 3:3).
Are you a believer? Then you owe your new life in Christ to the Holy Spirit for He is the one who invigorated your dead spirit. You certainly didn't do it; you were dead. Are you enjoying the use of abilities, talents, and insights that help others in the Church? Then thank the Spirit for He is the giver of those gifts. The world thinks that education, politics and secularism are the keys to making people better, but the only source of real change in ethics and morals is the Holy Spirit of God.
Strolling Through Life in the Spirit
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
Sanctification by the Spirit
The Jewish rite of circumcision was essential to being a Jew; however, the Scripture tells us that there is a more important circumcision that is necessary if a person is going to please God--circumcision of the heart by the Spirit (Rom. 2:27-29). It is the Spirit who empowers the believer to serve God faithfully. The Spirit frees the believer from the Law of sin and death (Rom. 8:2). Followers of Christ walk in and by the Spirit who gives life and peace (Rom. 8:6); they are no longer in the flesh (Rom. 8:9); the Spirit will give life to their mortal bodies (Rom. 8:11); by the Spirit they kill the deeds of the flesh (Rom. 8:13); the Spirit leads the sons of God (Rom. 8:14); and the believer who walks in the Spirit does not do the will of the flesh (Gal. 5:16) because the Spirit is opposed to the flesh (Gal. 5:17).
The Spirit gives strength to the inner man of a believer to help him persevere in faith and obedience (Eph. 3:14-19).
Amazing! We have the ability to stroll down the path of life in the power of God's Spirit. When the flesh seems strong and our desires turn toward godless things, we have the help of the Spirit at our disposal to overcome temptation. When we are weak we have the strength of God's Spirit to draw upon.
God Pays Earnest Money
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
Confirmation and Assurance from the Spirit
The Spirit produces in the hearts of believers an awareness (and assurance) of God's love, especially as we endure tribulations (Rom. 5:1-5). As the Spirit of Adoption, He confirms in a believer's own spirit that he is indeed a child of God (Rom. 8:15, 16). He is the first fruits of redemption (Rom. 8:23). He is the promised seal and pledge of an inheritance in Christ (Eph. 1:13, 14) who seals a believer for the day of redemption (Eph. 4:30). He reveals to believers that Christ abides in us (1 Jn. 3:24).
Not that we ever have reason to doubt God's promise, but we may doubt whether we are the beneficiaries of His blessing. The Spirit is given to God's people so that we can be certain of our place in His family. Furthermore, He is the earnest money which secures our participation in eternal life. As we observe the change taking place in our character gradually becoming more loving, etc., we sense in our own spirit that we belong to God. This is the result of the Spirit's work.
Still More Spirit
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
The Spirit in Various Other Aspects
The Spirit of God cannot be received by unbelievers because they do not behold Him or know Him (Jn. 14:16, 17). He is the Helper promised to the disciples and the means by which Christ abides with His people forever (Jn. 14:18; 16:5.). He comes to convict the world concerning sin, righteousness, and judgment (Jn. 16:8). And He takes what belongs to Christ and discloses it to the disciples (Jn. 16:15).
According to the Scripture, the Spirit is several things: the Spirit of truth (Jn. 14:17; 16:13); God (Jn. 4:24); living water which flows from a believer's innermost being (Jn. 7:38, 39); the Paraclete (Jn. 14:16f.); the Spirit of Christ (Rom. 8:9; 1 Pt. 1:11); the Lord (2 Cor. 3:17); and the Spirit of grace (Heb. 10:29).
The Holy Spirit can be resisted and quenched, that is, the words which He gives to the prophets can be dismissed and disobeyed (Acts 7:51-53; 1 Thess. 5:19), and He can be grieved (Eph. 4:30). Furthermore, giving credit to Satan for the work of the Holy Spirit is a sin so grievous that it will not be forgiven by God (Mt. 12:22-32).
John said that Jesus would baptize the Pharisees with the Holy Spirit and with fire (Mt. 3:11). Just prior to His ascension, Jesus informed the apostles that they would be baptized by the Holy Spirit in a few days, by which He meant Pentecost (Acts. 1:5; 2:1f. This was referred to as the "promise of My Father" and "power from on high" in Lk. 24:49). Peter spoke of the gift of the Spirit given to believing Jews and Gentiles as fulfillment of Jesus' promise to baptize with the Holy Spirit (Acts 11:16f.).
The Holy Spirit is included equally with the Father and the Son in the baptismal formula (Mt. 28:19) and in the conclusion of 2 Corinthians (13:14). He appears with the Father (voice from heaven) and the Son at Jesus' baptism (Mt. 3:16, 17). Along with the Most High and the Son of God, the Spirit is included in the birth announcement given to Mary (Lk. 1:35). And He is called the "Eternal Spirit," alongside "Christ" and "God" in Hebrews 9:14.
The Spirit: Concluding Thoughts
Category: Theology 101
The Work of the Holy Spirit (Cont'd)
God gives the Spirit liberally to those who ask (Lk. 10:13; Jn. 3:34); but He was not given until after the resurrection of Christ (Jn. 7:39). The Spirit indwells each believer thereby constituting the individual Christian as a temple of God (1 Cor. 6:12f.).
It is the Spirit who places church leaders (elders) in their positions (Acts 20:28). Paul called the Holy Spirit as his witness of his love for the Jews (Rom. 9:1, 2). The kingdom of God is identified as "righteousness, peace, and joy in the Holy Spirit" (Rom. 14:17). Where the Spirit is there is liberty (2 Cor. 3:17). He is received by faith, not by works of the Law (Gal. 3:2f.), was promised to the Jews (Gal. 3:14; 4:6), and the person led by the Spirit is not under the Law (Gal. 5:18). The Spirit yields unity and a bond of peace (Eph. 4:3), and the believer can experience fellowship with Him (2 Cor. 13:14; Heb. 6:4).
Believers are immersed in God's Spirit and ought to have a continual, persistent awareness of His presence. This presence ought to cause us to be careful of what we do because we house the Spirit, we take Him everywhere we go, we include Him in everything we do. Of course, this is a tremendous blessing, but it is also a tremendous responsibility. We must not take the Holy Spirit into unholy places.
Conclusion
We pray to God the Father. We trust in God the Son for salvation. We live moment by moment walking in, praying in, dwelling in, seeking, following, and rejoicing in God the Holy Spirit. God's pledge to pour out His Spirit on all men was a significant portion of the promise made to Israel, a promise which we now understand included Gentile believers as well. The word of God makes clear that the Spirit is vital to everything in a believer's life. We must give Him due consideration and attention if we are to take full advantage of God's blessings.
Defining Attribute
Category: Theology 101
Divine Attributes
Definition and Distinction.
An attribute is a quality, characteristic or property which is ascribed to a person or a thing. When we attribute a property to something we mean that the property properly belongs to it. The sun is hot. The lion is ferocious. The child is foolish. Therefore, divine attributes are those qualities which may be properly ascribed to God.
Historically, theologians have distinguished two classifications of divine attributes: Incommunicable and Communicable. Incommunicable attributes (self-existence, immutability, infinity and unity) are properties which belong only to Deity, and cannot be transferred or communicated to creatures. Communicable attributes (goodness, knowledge, righteousness, holiness, etc.) are properties which belong to Deity, but which may be transferred or communicated to creatures. This distinction aids the finite human mind in its thinking about God. However, it must be understood that although the attributes may be distinguished, they must never be separated. We must not pit one against another, nor subordinate one to another. God’s justice does not compete with His mercy, and His love is not superior to His holiness. God is equally all of His attributes.
Whatever Is, Is
Category: Theology 101
Incommunicable Attributes
A. Self-Existence.
"For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself.”
A few years ago my wife and I, along with other pastors from our church and their wives, were excitedly trekking across western Nebraska. At one point, the wife of our Senior Pastor inquired as to what I was concentrating on so intently. I responded that I was pondering a profound statement made by the ancient philosopher Parmenides. She then asked to hear the statement. I granted her request and uttered the quotation—“Whatever is, is.” After the other passengers stopped snickering, she exclaimed, “That is a profound statement?” and turned her attention to her own literature.
I do believe that Parmenides’ declaration is profound. Is is a form of the verb “to be.” Whatever truly is has existence or being within itself. We believe that birds and mountains and humans exist, but their existence comes from without. They do not have existence or being within themselves. If they had not been given being, they would not be. But something must have the power to be within itself, otherwise nothing would or could exist. Its existence is necessary, i.e. it is a necessary condition for the existence of anything. This something is the ground of all being, including its own being. In a word, it is self-existent.
The Scripture affirms that God is the self-existent one, the necessary being. He revealed this in His self-denomination which He gave to Moses--“I Am.” Am is also a form of the verb “to be.” God declares His own name to be “I Exist” or “I Am Being.” Again, our existence is derived and dependent upon something outside ourselves. God’s existence is underived and independent. In fact, some theologians refer to this attribute as independence rather than self-existence, in order to emphasize that God does not require anything outside Himself for existence. God is frequently called “the living God” in the Bible, because “He has life within Himself.”
Why God Is Dependable
Category: Theology 101
Incommunicable Attributes
B. Immutability.
“I, the LORD, do not change.”
Several years ago I was engaged in a conversation with another man about the attributes of God, and I mentioned the word immutable. He was visibly perplexed as to why it is important to know that one cannot make God “shut up.” Before long I realized that this gentleman thought immutable means “impossible to make mute.” However, the word immutable has quite a different meaning. It is of the same family as mutation and mutant. A mutation is a change or alteration. Therefore, something that is immutable is unchangeable, it does not undergo alteration.
Parmenides argued that whatever is, is without change, and that whatever changes is not, for change is impossible. A rival theory was posited by a philosopher named Heraclitus. Heraclitus argued that nothing is in the sense of being, but that everything is becoming. You can’t step into the same river twice, because both you and the river have become something different by the time you step a second time. Everything is in a state of flux. The only thing that doesn’t change is change.
Throughout history, the church has tended to vacillate between Parmenides’ view and Heraclitus’ view, in terms of God. Some have seen God as immutable in the sense of having no capacity to move or work. Thus, God is paralyzed and static, even without the possibility of creating, for to create would mean a change. Others have seen God as dynamic and adaptable, ever changing His work as He responds to the efforts of His creatures.
The biblical view teaches something akin to both Parmenides and Heraclitus, yet at the same time, differing from both. God certainly can, and does, work. He is not paralyzed and static. He created. He sustains. He interacts with His creation, and moves time according to His good pleasure (Eph. 1:11). Nevertheless, God is altogether unchanging in His essence. He cannot be other than He is. His nature cannot be altered. He cannot become better, nor worse. There is no room for improvement with God, nor can He deteriorate into something less than God. God is immutable in His attributes. There can be no change in His self-existence, or infinitude, or unity, or knowledge, or holiness, or justice, or mercy, or love, et al. Nor does God change His purposes and plans. God is the same yesterday, today, and forever.
No Limits
Category: Theology 101
Incommunicable Attributes
C. Infinity.
“Great is the LORD, and highly to be praised; And His greatness is unsearchable.”
Infinite means “not finite.” That which is finite has boundaries or limitations. Therefore, that which is infinite is without boundaries or limitations. When speaking about God’s infinitude we mean that there are no limitations or boundaries to His perfection. God's knowledge is a perfect knowledge. There are no limits to His knowledge; He knows everything that is knowable. As we learn early in our Christian tutelage—God is great, God is good. There are no boundaries to His greatness or goodness. He is infinitely great and infinitely good. When speaking in terms of time, God’s infinitude is called eternity. God is not bound by time, He has no beginning or ending. He is eternal. When speaking in terms of space, God’s infinitude is called immensity. God transcends all spatial categories. He is not confined to the here or there, but is everywhere present. However, He is not limited to being everywhere, for He transcends space. There is nowhere that God is not, and yet no space contains Him.
Simply God
Category: Theology 101 Incommunicable Attributes
D. Unity.
"Hear, O Israel! The LORD is our God, the LORD is one!”
As an attribute, unity emphasizes two things about God. First, it affirms that God is unique, that is, that there is no other God. It is logically impossible for there to be two (or more) self-existent, immutable, eternal, immense beings. When God gives the command, “You shall have no other gods before me,” He does not mean that we may worship other deities so long as we give Him superiority. He means that we are not permitted to worship other gods in His presence, because there are no other true gods.
Second, God’s unity affirms that God is simple. In colloquial English, simple means easy or without difficulty. However, in this context simple means not complex or free from composition. Simply put, God is not a composite being. This is why we stated earlier that God is equally all of His attributes. His attributes are distinguishable, but it is erroneous to think of God as part goodness, and another part knowledge, and another part powerful. There is no recipe for God whereby one could throw together the right ingredients and cook Him up. Each aspect of God flows through all others. He is love--an infinite, immutable, simple love. He is just--an eternal and holy just. Man is composite, having a body (which itself is made of multiple parts) and a soul (which may be divided into multiple parts, such as will, affections, cognitive faculties). God is simply God.
God Is Not Like You
Category: Theology 101
Communicable Attributes
A. Holiness.
And day and night they do not cease to say,
"Holy, holy, holy, is the LORD God, the Almighty,
who was and who is and who is to come."
To be holy means to be separate or other than. When we ascribe holiness to God we acknowledge that He is different than anything or anyone else. God is not creaturely, and the creature is not divine. There is some analogical similarity between God and the creature, yet the disparity is prodigious. God is not merely unordinary, He is a different order of being than the creature. His thoughts are not our thoughts, and His ways are not our ways. We are created; He exists eternally. We change constantly; He is immutable. We are complex; He is simple. The finite human mind cannot comprehend the essence of Deity because our only experience is in the realm of the creature. God transcends creation. He is other than we are.
Secondarily, holiness conveys the idea of ethical purity. In God there is no darkness at all. He is altogether pure, and free from any spot or blemish. His character is flawless.
Who Knows? God Does.
Category: Theology 101
Communicable Attributes
B. Knowledge, Wisdom, Truth.
“For God is greater than our heart, and knows all things.”
God knows everything. The word that is commonly used for this attribute is omniscience. It has a root (science) which means knowledge, and a prefix (omni) which means all. Therefore, omniscience means all knowing. God is omniscient, He knows all that can be known. He knows pi. He knows which team will win this year’s Superbowl. He knows the very minute that I will die. He knows who will accept the gospel and who will reject it.
Furthermore, God knows everything now. God has never learned anything. Sometimes we pray as if we think that we are giving God a piece of information that He does not already have. However, we cannot add anything to God’s knowledge. Whatever can be known, God knows eternally.
Wisdom is a corollary to knowledge, and God has infinite wisdom. He uses knowledge in the best possible way. He is not merely a cosmic computer that has stored all information in an enormous database. Rather, God applies His knowledge to His perfect and good purposes in all wisdom.
Another corollary to knowledge is Truth. God’s knowledge corresponds with reality. Whatever He knows is true, and whatever is true He knows. As the Truth, God cannot be mistaken in His knowledge, nor can He lie or be unfaithful. Falsehood and perfidy are utterly incompatible with Ultimate Truth.
Goodness, Gracious
Category: Theology 101
Communicable Attributes
C. Goodness, Love, Grace, Mercy.
“The lovingkindness of God endures all day long.”
God is good. In fact, Jesus once made the comment that only God is good. But what is goodness? Well…it’s the opposite of bad. But this doesn’t help. We seem to have an intuitive understanding of what good is; yet it eludes precise definition (at least from this author). Love, grace and mercy seem to capture aspects of God’s goodness.
Historically, three aspects of God’s love have been distinguished. 'Benevolence' is the good will of God toward His creatures. God’s is lovingly disposed toward the things He made. 'Beneficence' is the good work that God does for His creatures. God not only wills good toward His creatures, but He works in their behalf as well. The third aspect is 'complacency'. In common usage, complacency is something to be avoided, for it connotes a smug self-satisfaction or a resting on one’s laurels. However, at its root complacency communicates the idea of being pleased. God derives pleasure from His creatures, and He loves to delight in His own will and work which have been manifested in them.
God’s goodness is expressed by His grace. Grace is frequently defined as unmerited favor. Also, grace is divided into two classes—common grace and special grace. Common grace is the gratuitous blessing that God gives to men in general. He causes the sun to rise on the evil and the good. All men who are living experience the grace of God in some measure. Special grace is the favor given only to the elect. Election itself is special grace. Upon the specially chosen ones God grants regeneration, faith, forgiveness of sins, the Holy Spirit, sanctification, and the hope of eternal life.
Closely related to grace is the mercy of God. God shows His goodness by pitying man and considering his weak and sinful state. Without obligation to do so, God is longsuffering and patient with sinful men. He withholds (at least for a time) the just deserts merited by rebellious creatures.
We must hasten to add at this point that God’s grace and mercy are gifts. He is not required to grant either. Verily, by definition they are free gifts, and as such they are not merited or earned by creatures. God sovereignly chooses where, when, and on whom He will be gracious and merciful. Therefore, if you have received the gift of faith (i.e. you believe the gospel) you should live your life in perpetual gratitude for His goodness, love, grace, and mercy. You don't deserve any of them.
God Is Always Right
Category: Theology 101
Communicable Attributes
D. Righteousness, Justice.
“I am the Lord who exercises lovingkindness, justice, and righteousness on earth; for I delight in these things.”
God acts rightly. He does what is right, and only what is right.
Righteousness and justice are legal terms, that is they have to do with law. Of course, there is no law outside of God to which He must conform. He conforms to the standard of His own nature, and He acts in complete accordance with it. There is no darkness in Him at all. Therefore, whatever God does is righteous, and whatever He wants humans to do is their standard of righteousness. God's laws derive from who He is and what He desires. Thus it is inherently contradictory to think of God doing anything unrighteous—He cannot because whatever He does is, by definition, just. Man's righteousness is determined by how closely he acts in accordance to God's will.
God’s righteousness combined with man’s sinfulness strike terror into the hearts of men, for it would be unjust of God to let a lawbreaker go unpunished. And an offense against an infinite God deserves infinite retribution. If God were a God of justice without grace, we would all be lost in despair.
How Big a Rock Can God Make?
Category: Theology 101
Communicable Attributes
E. Power.
“Then God said, ‘Let there be light’; and there was light.”
This attribute is often termed omnipotence (omni, 'all', potens 'powerful'). God has the ability to accomplish whatsoever He desires to do. Just as He is the source of being, so also He is the source of doing. The creation of the entire universe was performed by the effortless command of God. He spoke and creation inexorably obeyed. Nothing can stay His hand, nor thwart the plan of the Almighty.
A favorite poser of skeptics is the question, Can God make a rock so big that he can’t lift it? At first glance the very query seems to overthrow the omnipotence of God. If the answer is yes, then we admit that God cannot do something—lift the rock. If the answer is no, then we also admit that God cannot do something—make a rock so big…. However, the question misunderstands the doctrine of omnipotence. Omnipotence does not teach that God can do the impossible. Even God cannot do what is literally not possible to be done. It is true that Christians often speak of “the God of the impossible,” but what we mean is that God can do what is impossible for men to do. By definition, that which is impossible has no possibility of coming to pass, even by God. For example, God cannot create another God. Does this contradict omnipotence? No, because the doctrine means that God can do whatever is possible to do. Likewise, God cannot lie, for falsehood is repugnant to the Divine nature. Neither can God die, for He is eternal. In the same way, God cannot make a rock so big that He can’t lift it, for then God would be creating a creature which is superior to Himself. This is a manifest impossibility.
God Is God of Everything
Category: Theology 101
Communicable Attributes
F. Sovereignty.
“My purpose will be established, and I will accomplish all my good pleasure.”
Kings and lords have authority. They give orders to their servants (everyone who is not king) who have the duty of carrying out the regal commands. When they speak, people obey or suffer the just consequences for their insolence. Kingly titles include Your Majesty, My Lord, Sire, Your Excellency and others, each of which ascribes sovereign authority to its object. God is the King of all kings, and Lord of all lords. He is the Most High King, the Sovereign One. God’s monarchy is not limited to this land or that, rather His dominion extends over all creation, in heaven and earth. God orders the wind to blow and it blows; He commands the sun to shine and it beams in resplendent glory. God “works all things after the counsel of His will” (Eph. 1:11). We notice that this does not say that God works some things after the counsel of His will. Jesus affirmed that an insignificant sparrow cannot die unless God ordains it. Even my typing on this computer in my study is subject to the sovereign will of the Lord God, not to mention: earthly kings, rain, technology, Satan, stock markets, gravitational pull, cancer, comets and Britney Spears (which, by the way, can be rearranged to spell Presbyterians). Everything is in subjection to God.
Most Christians are quick to exclaim that God is sovereign, but are less quick to admit that God is in control of catastrophic events. God is in charge of our getting a new and better job, but surely He is not involved in the tornado or the miscarriage. For these evils, we tend to place the wheel in the hands of the devil, or worse, chance. But to do so is an offense against God’s lordship. For He says to Moses, “Who has made man’s mouth? Or who makes him dumb or deaf, or seeing or blind? Is it not I, the LORD?” (Ex. 4:11 NASB). Certainly, God is not guilty of doing anything that is evil. And of equal certainty is the fact that we cannot penetrate the mind of God and comprehend why He does what He does. Nevertheless, we have only two choices: Either we deny that He is sovereign, or we affirm that He is Lord over all things.
He Is God (That's 'He', not 'She')
Category: Theology 101
Communicable Attributes
G. Spirit, Person.
"God is spirit, and those who worship Him must worship in spirit and truth."
Secular cynics and agnostics believe that they have solid grounds for rejecting, or at least questioning, God’s existence. They say that sufficient empirical evidence is lacking, that is, He cannot be seen, heard, measured and tested. Implicit (and in some cases, explicit) in their argument is the presupposition that nothing exists outside of nature (or if it does exist, it cannot be known). In other words, anything above nature, or supernatural, is ruled out of bounds.
Scripture explains why God’s essence resists human scrutiny, namely, because He is a spiritual being. Man’s eyes, ears, etc. are incapable of perceiving spirit. Now, we do not know exactly what a spirit is, but whatever it is, that’s what God is.
The Scripture also speaks of God as Him. This is the masculine personal pronoun. This does not mean that God is male, but it does mean that God is personal, i.e. a person. (In this age of feminism, it is noteworthy that God is never referred to with either the feminine or neuter pronouns.) We must be careful not to assign human personality traits to God as if He were just a glorified man. Nevertheless, God is a self-conscious, self-aware person. Although not identical to human personality, there is analogical similarity between God’s personhood and man’s. As a person, God has the capacity to think, to will, etc. He is not a blind fate, or an impersonal force. He is a he, not an it.
God's Common Grace
Category: Theology 101
Doctrine of Man
Anyone who believes in the death and resurrection of Jesus Christ, and who understands his own sinfulness and need of forgiveness, knows the grace of God. However, the Scripture teaches that God’s blessings, at least those of an earthly nature, are not exclusive to the household of faith. Or to put it another way, God gives good things to the elect and the reprobate during the days of their lives. This beneficence is sometimes called common grace.
During the so-called Sermon on the Mount, the Lord taught His disciples to become like their Father in heaven. They could accomplish this by loving their enemies and praying for those who persecuted them. The reason that this would be like the Father is because He causes His sun to rise on the good and the evil, and sends rain for the just and the unjust (Matt. 5:44, 45). Although unjust men who commit evil deeds are at enmity with God, He, nevertheless, gives them rain and sunshine for their enjoyment and crop growth.
Another example of God’s grace which benefits all men is civil authority. The Apostle Paul affirms that the magistrate is a means, given by God, to punish evildoers (Rom. 13:1-6). In fact, he refers to the governmental authorities as God’s servant. Since all men experience blessing when political bodies exercise their offices rightly, this too is an example of common grace.
God's Common Grace (Cont'd)
Category: Theology 101
Doctrine of Man
Common grace is to be distinguished from the special grace that God grants only to the elect. For them, God’s grace includes far more than rain and sunshine; it includes His Son. Those who are the recipients of God’s special grace are the beneficiaries of the atoning work of Jesus on the cross. They receive forgiveness of their sins. They receive the power of the Holy Spirit. They receive reconciliation and peace with God. They are placed into the body of Christ and receive edification and communion with other saints. They receive the hope of eternal life.
The reprobate do not share the hope of special grace, nevertheless, God cares for His creatures, even the wicked ones. He sustains and provides for them. Many corrupt men have enjoyed much pleasure and little pain in this life. We see examples of ungodly men and women who are decent and kind, and who teach their children basic biblical moral principles (even with no regard for the Bible). Some unbelievers exhibit prodigious intellectual capacities and accomplish great things in science and art, which in turn benefit the common man.
Covenant of Works?
Category: Theology 101
Doctrine of Man
Covenant of Works is the name given by some theologians to describe the relationship between God and man (Adam) in the Garden of Eden. It is called a covenant because, according to these theologians, the elements of a covenant exist in the Genesis narrative. It is a covenant of works because the terms placed upon Adam required his obedience to the command(s) of God.
Scholars admit that the term covenant is absent from the Edenic account. Furthermore, they admit that nowhere does the Scripture refer to God’s relation to Adam in terms of covenant (with the possible exception of Hosea 6:7, the meaning of which is debated even among covenant theologians). Nevertheless, like the doctrine of the Trinity, the absence of the label does not preclude the presence of the concept.
According to this view, the essentials of a covenant are present: two parties, a condition, a promise, and a penalty for disobedience. The two parties are, manifestly, God and Adam (the federal representative for the entire human race). The covenant of works was not between two equal parties; rather God was the initiator who established the terms of the agreement. The condition was perfect obedience to the law of God, in general, and to the prohibition from the forbidden tree, in particular. The promise was eternal life. This life was not simply status quo forever, but the highest degree of life possible for man. It was a life of utter felicity and glory. The penalty for disobedience was death. This death was not merely the dissolution of the body; it was the antithesis of the promised life. Therefore, it meant existence devoid of felicity and glory, a state of separation from God.
Like the covenant itself, the promise of eternal life is not stated in the text. But, like the covenant, it is implicit in what is stated, namely, the penalty. The warning: “in the day you eat of the tree, you will surely die,” implies the reward: “if you do not eat of the forbidden fruit, you will have eternal life.” At first glance, this seems to be a bit of a tautology, for if death is the penalty for disobedience, and there is no disobedience, then, obviously, there is no death. And if there is no death, then there is ongoing (eternal) life. But, as stated above, the reward for obedience is more than perpetual existence. It involves a graduation to a higher, more excellent experience. In order to explain this, theologians posit a period of testing for Adam as part of the covenant. Adam was placed on temporary probation, that is, his obedience was put to the test. The forbidden tree served as an examination to see whether Adam would obey God. If Adam had submitted to the commands of God, and maintained righteousness through the probation period, he would have received the reward—eternal life. However, Adam failed the test and brought the penalty of death upon himself and the entire human race.
This last point is significant in the doctrine of the covenant of works. Adam’s action did not affect him alone. As the federal representative for all mankind, his disobedience brought death to all mankind. We are all born into the world as violators of the covenant, because his sin is regarded as our sin also.
I am not persuaded by the arguments presented in support of the covenant of works because they are mostly bald assertions, systematic presuppositions and possible inferences, rather than necessary inferences. For example, nowhere in the Genesis account, or anywhere else, does the Scripture affirm that Adam lived in a period of probation. However, this testing time is necessary in order to maintain that the promise of eternal life was part of the covenant.
The argument goes as follows: God revealed to Adam that the penalty for eating the forbidden fruit would be death. The covenant theologian then assumes that this death included more than physical death. Next he asserts that if Adam had abstained from the tree, he would have been rewarded with the antithesis of the stated punishment, namely, eternal life in glory. But how could this be? In the event that Adam maintains innocence, he will live perpetually with no threat of death of any kind. So how do we get from this ongoing earthly life to heaven without any Scriptural information? It must be that the period in the garden was a testing ground. Ergo, Adam was on probation.
I admit that all of this is possible, but it is not the only option. Furthermore, since the Scripture does not teach these things, it is neither verifiable nor falsifiable. Certainly, it is possible that the death threatened by God involved more than physical death. But this conclusion is not the only possible meaning. And it is possible that God put Adam on probation and promised him eternal life if he passed the test. But this is not a necessary conclusion. It is entirely possible (and has the support of Scripture) that God did not promise anything to Adam other than death if he disobeyed. And there is no mention, explicit or implicit, that Adam would gain something by means of obedience. This has to be read into the text if it is to be found.
Covenant of Grace? (Part One)
Category: Theology 101
Doctrine of Man
According to some theologians, God made a covenant with mankind in Adam in which, if he remained obedient throughout the probationary period, he would receive the promise of eternal life. Adam disobeyed, and, thereby, lost the hope of eternal life for all men. But God was pleased to enter into a second covenant with men, in which He promised eternal life and salvation through Jesus Christ for all who believe. This second covenant is called the covenant of grace.
According to this view, the first mention of the covenant of grace was in the garden where God predicted that the woman’s seed would crush the head of the serpent (Gen. 3:15). This admittedly terse expression of the covenant was merely the beginning of the revelation. Throughout the Scriptures, further details were uncovered and given to God’s people. The covenant was unfolded until it reached its fulfillment and consummation in Christ.
Following the pithy promise in Genesis 3, the covenant received more comment in the account of Abraham. Through Abraham, the particularistic nature of the covenant was crystallized. The Lord made several promises of blessing for the believing children of Abraham. The greatest promise was the hope of righteousness, which Abraham received through faith. Also added was the sign of circumcision which served as a seal of the righteousness promised to Abraham and his seed.
Next came the formation of the nation of Israel and the giving of the Law; this stage is commonly called the Mosaic economy, or administration, of the covenant. God gave His Law to the Jews through Moses. Included in the Law were the Decalogue, various regulations and ordinances, and the Levitical priesthood. These three aspects of the Law are described as the moral law, civil (or judicial) law, and ceremonial law, respectively. The moral law serves as the foundation for ethics in every dispensation of the covenant of grace. The civil law contained the requirements specific to Israel as a political body. The ceremonial law provided the types and shadows of which Christ and His sacrifice were the substance. Circumcision remained the sign of the covenant. In this administration, the covenant became a national covenant, but remained essentially the same covenant which was established in the garden and later revealed to Abraham.
Finally, the covenant received its full expression and manifestation in Christ. As Moses had mediated the old administration, Christ mediated the new administration. With the advent of Christ, the covenant was no longer restricted to the physical descendants of Abraham, nor to the nation of Israel, but was expanded to include all nations. The rituals of sacrifices and priesthood gave way to the sacrifice of Christ and the priesthood of all believers. The sign of circumcision was replaced by the sign of baptism, and expanded to include females as well as males. The emphasis on the graciousness of the covenant became preeminent. The Holy Spirit, Who had been sparsely given in the old economy, was now poured out abundantly upon all believers. With the coming of Christ, the covenant of grace reached its goal: the serpent was crushed and his work was undone; atonement was made for the sins of all the elect in every administration. The New Covenant of which Christ was the mediator was not a new covenant, but a new (and final) administration of the covenant of grace.
Covenant of Grace? (Part Two)
Category: Theology 101
Doctrine of Man
The Scripture is utterly silent about a covenant of grace. The Scripture does plainly teach that God had purposed to send His Son to the cross—to redeem elect sinners out of every nation—from the foundation of the world (Rev. 13:8; 5:9; Eph. 1:2-14). However, the Scripture nowhere refers to this promise as a covenant with man.
Covenant theologians seem quite comfortable with making assertions based on presuppositions, and teaching them as biblical. For example, the division of the Law into the categories of moral, civil, and ceremonial is completely arbitrary. The Scripture never divides the Law of Moses in this manner. But the distinction is required for Covenant Theology’s system to stand. Therefore, they presuppose it to be true without any biblical validation whatsoever. This allows the Decalogue to remain in force even after the Apostle Paul declares “you are not under law, but under grace” (Rom. 6:14). They also deny that the Law of Moses was given as a means of justification even though the Scripture says that “doers of the law will be justified” (Rom. 2:13); and Jesus Himself said that the one who keeps the Law will live (Luke 10:25ff). Because of his presupposition of the covenant of grace, the covenant theologian cannot allow these texts to mean what they say; for they would demonstrate that the Law was given as a means of righteousness, and that contradicts the essential unity of the covenant.
But the boldest assertion of covenant theology is that where the Scripture explicitly distinguishes two different covenants, they insist only one exists, but in distinct administrations. The Hebrew writer affirms, “Jesus has become the guarantee of a better covenant” (7:22) which is a “better covenant enacted on better promises” (8:6). And, quoting Jeremiah, that the new covenant will be “not like the covenant which I made with their fathers on the day when I took them by the hand to lead them out of the land of Egypt, for they did not continue in My covenant” (8:9). The Word of God says that Jesus guarantees a better covenant, not a better administration, and that this covenant is not like the one made at Sinai. Amazingly, covenant theologians find a covenant where the Bible does not affirm one, and reject a covenant where the Bible explicitly does affirm one. This is curious exegesis indeed for those who champion Sola Scriptura.
The fact is that the Scripture does not teach one covenant of grace with two administrations. Rather it teaches one plan of redemption, and two essentially different and distinct covenants: one mediated by Moses at Sinai with the nation of Israel; the other mediated by Christ at Calvary with believers (Gal. 4:21ff). The Old Covenant with Israel, is over, as it is written, "…He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear” (Heb. 8:13).
The Scripture reveals only one means of salvation, namely faith. Jews who obeyed the Law did not need salvation, for, by definition, salvation is rescue from the wrath merited by disobedience. None of the Jews did keep the Law, and therefore, were in need of salvation which only comes through faith. Nevertheless, it is one thing to affirm the one means of salvation, and altogether another thing to presuppose a covenant between God and man, and use that unverifiable covenant to alter the clear meaning of God’s revelation.
The First Man
Category: Theology 101
Doctrine of Man
The first human to walk this planet was not born, he was created. God took the dust of the earth, and supernaturally breathed into it the breath of life. It became him; Adam became a living soul (Gen. 2:7).
God gave to man special responsibilities. First, he was commanded to reproduce himself and fill the earth with little Adams (Gen. 1:28). This presented a problem—Adam could not reproduce himself by himself. So God created the second human, only this time rather than starting with dust, He started with one of Adam’s ribs. God created woman, bone of Adam’s bone and flesh of Adam’s flesh (Gen. 2:21-23). This woman, Eve, was to be a helpmate to Adam. She was especially helpful in accomplishing the first objective because man and woman, together, have what it takes to make baby humans. This relationship is the foundation of the family, and God’s design for procreation (Gen. 2:24).
Second, man was exhorted to subdue and rule over all of the other creatures which God had made (Gen. 1:28). He was to serve as the Lord’s vice-regent and exercise dominion over the earth. Civilization, culture, government, and industry were placed into the hands of man to develop and administer.
These abilities and responsibilities set man apart from the other creatures that God made. However, the most significant and unique attribute of mankind was the imago dei, that is, he was created in the image of God. Three times in two verses God makes reference to creating man in the image or likeness of God (Gen. 1:26, 27). This repetition serves to emphasize the importance of this gift.
A precise definition of the imago dei is not found in the Scripture. Many theologians include the following as aspects of it: original righteousness, rationality, natural affections, moral freedom. The New Testament seems to indicate that the imago dei, at least in part, was lost when Adam sinned against God. In Ephesians, Paul speaks of the “new man created according to God in the righteousness and holiness of truth” (Eph 4:24). In Colossians, he writes of the “new man being renewed into full knowledge according to the image of the Creator” (Col. 3:10). These verses suggest that the person who is in Christ is being made new again into the image of God, and the attributes which are being restored are: righteousness, holiness, and knowledge. If this is the case, then it would seem to be a reasonable conclusion that part of the imago dei is righteousness, holiness, and knowledge, and that these were lost, for all men, when Adam disobeyed.
However, the Scripture clearly teaches that a portion of the imago dei remained in man even after the fall. Following the flood, God instructed Noah that murderers should be punished by execution, because they took the lives of men who were created in the image of God. Unfortunately, we are not told of what the image of God consists.
Free Will
Photo by Akuppa (via Flickr)
Category: Theology 101
Doctrine of Man
When discussing the freedom of the human will, I believe that there are two extremes that are biblically and logically false. One false view is fatalistic determinism. This position denies any and all freedom. Men are like complex computer programs that can only do what they are preprogrammed to do. There is no actual thinking, motivation, desire, or volition going on. There are no real choices.
The other false view is indifferent liberty. This belief suggests that a person is utterly free to make any choice at any time without any pre-inclination whatsoever. When a man comes to a fork in the road, he chooses which direction to go free of any previous influence. His will is a perpetual tabula rasa.
I believe that man is free to do anything he wants to do, but that his desires determine what he will choose. Or as Edwards put it, man will always choose according to his strongest desire at the moment of choosing; but he will make this choice freely. Here freedom means "without external coercion." No one outside of the chooser is compelling him to make this choice or that one. The determining factor will be his internal desire.
For example, when I arrived home last night after an elder meeting, I was welcomed with the aroma of freshly baked chocolate chip friendship bread. I don’t particularly care for cakes and pastries, except this kind. I was immediately drawn to the bread. However, I also remembered my desire to abstain from such things until I become a little leaner. A choice is going to be made! Even not choosing is a choice. If the fatalistic view is correct, then it does not make any difference anyway, I have no freedom in any sense. If the indifference view is correct, then my desires for the bread and for leaning-up are irrelevant. My choice has nothing to do with those things. But the reality is that I have two conflicting desires competing for my allegiance: I want to eat the bread; I want to abstain from the bread. Which desire won? I freely chose to surrender to my craving. I ate the bread (…a small piece!) (…relatively small). From the perspective of external coercion, this choice was free. No one forced me to eat the bread. Yet, my free choice was determined by my desire to taste the delectable treat.
One’s view of free will has serious ramifications for one’s view of man’s sinfulness. According to the fatalistic view, men sin by coercion. God compels them to sin. According to the indifferent view, men sin without any desire to sin. They just do. The Bible indicates that sin is both predetermined by God and freely chosen by men. For example, when Joseph’s brothers left him for dead, they were freely acting according to their desires. However, when Joseph addressed them about it, he expressed that what they intended for evil, God intended for good. They acted freely; God acted freely. No outside force compelled them to abandon their brother, they willingly committed this act of treachery. However, it was part of God’s plan that they commit this sin, and therefore it was predetermined. Nevertheless, this foreordination did not remove their freedom to choose.
Another example is the crucifixion of Christ. The Apostle Peter explains that the Romans were the material means used for the execution. Yet he extends blame on the Jews who freely desired, and clamored for, His death. But, he also attributes the cross to the foreordained plan of God. God did not force the Jews to kill Jesus against their will. But His will determined that it would come to pass. And so it did, freely.
The Order of Salvation
Category: Theology 101
Doctrine of Man
Ordo Salutis is a Latin phrase employed by theologians to delineate the order of salvation. This order is a logical order, not necessarily a chronological order. Some of the events are synchronous. The list is intended to communicate the order as considered in terms of cause and effect. The primary agent in the ordo salutis is the Holy Spirit.
The biblical order is:
First, foreknowledge and predestination. Before the foundation of the world, God set His affection upon select individuals and elected them to be saved (Eph. 1:3f, Rom. 8:29). Foreknowledge, in this case, cannot be simple awareness, for God is aware of everyone’s existence whether they are believers or unbelievers. God’s foreknowledge of the elect is an intimate love and benevolence. Those whom He determined to love, He also determined to be conformed to the image of His Son.
Second, external calling. The plan of salvation for the elect includes the historic encounter with the gospel of Jesus Christ. Faith is required of men for salvation, but no one can have faith in something or someone of whom he has never heard (Rom. 10:13-17). Therefore, God ordained that His chosen ones would hear the good news; this is the external call.
Third, effectual calling. This is sometimes termed the internal call (in contrast to the external call). Wherever the message of Jesus is proclaimed, the external call is given. However, not all believe the message. The difference between those who believe and those who do not believe lies in the internal call. For the elect, God accompanies the external call with an operative, internal, moral persuasion of its veracity. This work of the Holy Spirit moves the hearer of the gospel to trust in Christ. This call inexorably produces an effect (Acts 13:48; John 6:37).
Fourth, regeneration. This is the new birth (John 3:3f), the spiritual life which is required to understand spiritual things (1 Cor. 2:12-16).
Fifth, conversion. The regenerate person now experiences a change in his thoughts, feelings, and desires. Where he previously opposed the things of God, now he welcomes and receives them. Where the gospel once seemed silly and mythical, now it is thought to contain the words of eternal life (John 6:68). In a word, the sinner believes in the person and work of Jesus Christ.
Sixth, justification. The person who has faith in Jesus Christ is justified (Rom. 3:28), that is, he is considered just before God. If God, the ultimate Judge, regards a person to be righteous, who can possibly bring a charge against him (Rom. 8:33, 34)? To what higher court would a prosecutor appeal? The believer’s sins are forgiven.
Seventh, sanctification. Now that the elect person is reckoned holy, he needs to bring his actions into conformity with his position. This is the process of sanctification. The Holy Spirit works in the heart, mind, and will of the believer to put to death the deeds of the flesh, and to put on the new self according to the image of God (Rom. 8:13; Col. 3:5-11). This sanctification course will continue throughout the life of the believer, because God will ensure that it continues. The man of faith will persevere in sanctification (Phil 1:6). He may encounter bumps in the road, but God will see that he reaches the goal.
Seventh, glorification. The person who is foreknown, predestined, called, regenerated, converted, justified, and sanctified will end up in glory (Rom 8:30). Though he dies, he will live again. However, in the glorification he will be rid of all the weaknesses and frailties of the earthy, and will exist in a heavenly, incorruptible state (1Cor. 15:35ff). He will be without sin or the possibility of sin. It will be true paradise.
Soul Man
Category: Theology 101
Doctrine of Man
The origin of the soul remains a debated question among theologians. Because the teaching of Scripture regarding this subject is scarce, opinions are formed according to broad principles and implications (i.e. many scholars choose the option that, in their minds, present the lesser problems and difficulties), rather than according to detailed exegesis. Throughout church history, the two major views have been traducianism and creationism.
Traducianism is the view which holds that the soul is propagated and transferred by parents to their children in the same way as the body. Creationism, on the other hand, holds that the each individual soul comes into being by the immediate creative act of God. Each view has its commendations and its problems. For example, traducianism appears to be more consistent with the doctrine of original sin, in that, Adam’s posterity inherits his sinful nature through the reproduction of the soul. However, this raises a serious question concerning the nature of Christ, namely, how did He evade receiving a sinful disposition if He inherited His human soul from Eve? Creationism avoids this difficulty because it asserts that each human soul, including that of Christ, is created by God. Consequently, God made the human soul of Christ sinless and without a corrupt nature. But this raises the question as to whether the human souls of other men are created, by God, sinful and with a corrupt nature. And if this is true, then is God the author of sin? Neither position is completely satisfactory. Nevertheless, I lean toward creationism, for the simple reason that the few verses of Scripture that do speak to this issue (Ecc. 12:7; Isa. 42:5; Zec. 12:1; Heb. 12:9) are better suited to this view.
Another question which divides Christian academicians is whether the constitution of man is dichotomous or trichotomous. The Scripture repeatedly asserts a distinction in man between the physical and the non-physical. The former is called the body or flesh, and the latter is called the soul or spirit. In Ecclesiastes, the writer proclaims that the dust (i.e. the body) will return to the earth and the spirit will return to God who gave it (12:7), thus affirming the distinction between body and spirit. Manifestly, those who hold to this dichotomous view regard the soul and spirit to be different words for the same entity.
However, some would argue that the spirit is distinct from the soul, and that, therefore, the makeup of man is a trichotomy. There is Scriptural support for this view. At the conclusion of Paul’s first epistle to the Thessalonians, he prays that they would be preserved complete in spirit, soul, and body (5:23). Furthermore, the author of Hebrews teaches that the word of God can divide the soul and the spirit (4:12). These passages would seem to differentiate between the soul and the spirit. This conclusion is made less certain, however, because some Old Testament passages use the terms synonymously (Job 7:11; Isa. 26:9). Also, even in the texts which distinguish them, there is no insight as to what attributes are to be given to each.
It seems to me that if the inspired writers distinguish the soul and spirit, then we should not dismiss or deny the variance. (Most of the “explanations” of 1 Thess. 5:23 and Heb. 4:12, from a dichotomous perspective, are bald assertions or refusals to allow the doctrine to stand.) However, we should not press the distinction very far, nor should we draw conclusions about the differences where the Scripture is silent.
A third question about the constitution of man concerns the duration of the soul’s existence. Are souls immortal, or is there a terminus for them? It seems to me that this doctrine stands or falls with the doctrines of eternal life and eternal punishment. If the Bible teaches that the unjust will experience everlasting torment, then, clearly, their souls must be everlasting in order to receive the punishment. Likewise, if the just will receive eternal life, then they must live forever in order to live eternally. I believe that the Scripture does set forth eternal punishment and eternal life (Dan. 12:2; Mat. 25:41, 46; 2 Thess. 1:9), and, therefore, the immortality of the soul necessarily follows.
Original Sin
Photo by throgers (via Flickr)
Category: Theology 101
Doctrine of Man
NATURE OF SIN
Sin has been defined as the transgression of, or want of conformity to, the divine law. Or to put it another way, there are sins of commission (actively offending the law) and sins of omission (failing to do what the law requires). I believe that this is an adequate description of sin as long as one takes care in defining law. Law, in this discussion, must be defined as the righteous requirement of God. This requirement may be revealed or unrevealed. In Romans 5:12ff, Paul argues that before the giving of the Law of Moses, sin was in the world; and those who sinned died just as if they had broken a revealed law (“in the likeness of the offense of Adam”). Some will argue that the Law of Moses (at least the Decalogue) was revealed in the hearts of those who lived between Adam and Moses. However, the Scripture does not teach this. It teaches that the work of the law (Rom. 2:15) was written in their hearts, i.e. the work of revealing and arousing sin (Rom. 5:20; Gal. 3:19). The Apostle’s point in Romans 5:12 and following is that even without revealed law, men sinned and, consequently, suffered the death penalty. Therefore, any act (or lack of action) which displeases God is sin regardless of whether one knows that he is displeasing God.
ORIGINAL SIN
Contrary to what one would expect, "original sin" does not refer, primarily, to the first sin of Adam. Rather it refers to the twofold result of Adam’s first sin. First, it speaks of the resulting guilt and condemnation imputed to all men. The text mentioned above (Romans 5:12f) is the locus classicus for this aspect of original sin. There the Apostle argues that through Adam sin entered the world, and through his sin death entered the world (“in the day you eat thereof you shall surely die”). Then he makes an astounding claim—death spread to all men because all sinned. This appears impossible because all men were not yet in existence. How could they all sin? Furthermore, all men after Adam sinned and died without breaking any revealed divine laws, and sin is not charged to their account when there is no law. Why did they suffer the penalty of death? The answer is found in verse 18: "Through one transgression there resulted condemnation to all men." Adam’s sin was our sin. We are counted guilty and under condemnation because of Adam’s disobedience. This is one facet of the doctrine of original sin.
The other result is the moral corruption of man’s nature. The intent of man’s heart is evil from his youth (Gen. 8:21). Men and women are born into this world with a predilection for opposing God. They do not seek him, they do not strive for righteousness, they do not do good, not even one (Rom. 3:10-18). Man is born with the label "sinner," and spends the rest of his life proving its propriety.
TRANSMISSION OF SIN
As described above, sin is transmitted from Adam to his posterity by means of imputation. Like an ambassador represents his country, so also Adam represented his people—mankind. His rebellion against the King is our rebellion against the King. Again, Romans 5:12f teaches the federal headship of Adam in the same way that it teaches the federal headship of Christ. By the sinful act of Adam, his offspring were rendered guilty; by the righteous act of Jesus, His offspring were rendered innocent.
PUNISHMENT OF SIN
The Apostle states clearly that the wages of sin is death (Rom. 6:23). This is the same penalty of which Adam was warned in the garden. That God has kept His promise is manifest as we observe the passing of all men. As the saying goes, there are only two certainties in life: death and taxes. It is conceivable that the latter might desist. We do not expect even for a moment that the former will pass away. It gets worse! The Scripture also teaches that those who are dead will be raised, some to a resurrection of life (those who did the good deeds), and others to a resurrection of judgment (those who committed evil) (John 5:28, 29). God will by no means let the guilty go unpunished.
In Romans 1:18f, we are told that God’s wrath is not altogether future. He is currently punishing those who deny His existence by withholding honor and thanksgiving. The penalty for this insolence is more sin. God gives them over to their depraved minds, and they become foolish thinkers, homosexuals, idolaters, and generally more depraved. This, in turn, adds more sin to their record which will enter into the final judgment.