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ec5e42aed507f65cf81e76af4da33e06e171c607147fc3b7bfe09dfb4aff00c3057ec5fb4800affc 32dfc0eda40e808ff841b040ed9e95f685147f6e677b7f6c6696edfda18bff00e5c1fd9d97ff00d0 0e0fff0009687ff207c5e3fe09bdff0004ef0723f60afd8bc1236923f65bf81c0edf4cff00c20b9c 7b74a51ff04e0ff82788181fb067ec6007a0fd973e0781f97fc20d5f67d147f6e677ff00438cd3ff 000e18bffe5c1fd9d97ffd00e0ff00f09687ff00207c61ff000ee0ff00827873ff001819fb187230 7fe3173e07f23d0ffc50dc8fad467fe09b5ff04eb6c6efd81ff62c38c633fb2cfc0d38c74c67c0bc 63b57da7451fdb99dffd0e334ffc3862ff00f9707f6765ff00f40383ff00c26a1ffc81f161ff0082 6d7fc13ace01fd81ff0062c217ee83fb2cfc0d3b7e9ff142f1f853ff00e1dbdff04efc63fe182bf6 2fc6318ff865bf81d8c7a63fe105e9ed5f685147f6de75ff00437cd3ff000bf17ffcb43fb3b2ff00 fa01c1ff00e12d0ffe40f8c87fc138ff00e09e6b8dbfb077ec64bb400b8fd97be080da074031e06e 00ec074abfa7ff00c13dff00606d22fecb55d2bf61ff00d9074cd534ebbb7bfd3f52d3ff00669f83 1657f617d69325cdade595e5b782a2b8b5bbb6b88e39edee209239a1991258dd5d5587d7d4543ce3 3795f9b34cc5def7be3b12ef7def7abd7a8d603029dd60b089ad53587a374fbfc014514579c75851 45140051451400514514005145140051451400514514005145140051451400514514005145140051 45140051451400514514005145140051451400514514005145140051451400514514005145140051 45140051451400514514005145140051451400514514005145140051451400514514005145140051 45140051451400514514005145140051451400514514005145140051451400514514005145140051 45140051451400514514005145140051451400514514005145140051451400514514005145140051 45140051451401ffd9}}}}}\pard\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pa rd\sb0\sl-240{\bkmkstart Pg2}{\bkmkend Pg2}\par\pard\ql \li5798\sb0\sl-1104\slmu lt0 \par\pard\ql\li5798\sb0\sl-1104\slmult0 \par\pard\ql\li5798\sb0\sl-1104\slmu lt0 \par\pard\ql\li5798\sb76\sl-1104\slmult0 \up0 \expndtw0\charscalex97 \ul0\no supersub\cf1\f2\fs96 A \par\pard\ql \li1958\sb16\sl-1104\slmult0 \up0 \expndtw0\ charscalex97 DISPENSATIONAL \par\pard\ql \li3451\sb0\sl-1100\slmult0 \up0 \expnd tw0\charscalex97 THEOLOGY \par\pard\ql \li5927\sb0\sl-414\slmult0 \par\pard\ql\l i5927\sb0\sl-414\slmult0 \par\pard\ql\li5927\sb19\sl-414\slmult0 \up0 \expndtw0\ charscalex97 \ul0\nosupersub\cf2\f3\fs36 by \par\pard\ql \li4353\sb1\sl-397\slmu lt0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf3\f4\fs36 CHARLES F. BAKER \pa r\pard\ql \li5452\sb0\sl-322\slmult0 \par\pard\ql\li5452\sb0\sl-322\slmult0 \par \pard\ql\li5452\sb281\sl-322\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers ub\cf5\f6\fs28 Preface by \par\pard\ql \li4953\sb0\sl-320\slmult0 \up0 \expndtw3\charscalex100 PETER VELTMAN \par\pard\ql \li4488\sb0\sl-414\slmult0 \par\pard\ ql\li4488\sb0\sl-414\slmult0 \par\pard\ql\li4488\sb0\sl-414\slmult0 \par\pard\ql \li4488\sb0\sl-414\slmult0 \par\pard\ql\li4488\sb0\sl-414\slmult0 \par\pard\ql\l i4488\sb0\sl-414\slmult0 \par\pard\ql\li4488\sb0\sl-414\slmult0 \par\pard\ql\li4 488\sb225\sl-414\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf3\f4\fs36 Grace Publications \par\pard\ql \li4377\sb0\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 Grand Rapids, Michigan 49509 \par\pard\sec t\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg3}{\bkmkend Pg 3}\par\pard\ql \li4228\sb0\sl-276\slmult0 \par\pard\ql\li4228\sb0\sl-276\slmult0 \par\pard\ql\li4228\sb0\sl-276\slmult0 \par\pard\ql\li4228\sb0\sl-276\slmult0 \ par\pard\ql\li4228\sb0\sl-276\slmult0 \par\pard\ql\li4228\sb0\sl-276\slmult0 \pa r\pard\ql\li4228\sb0\sl-276\slmult0 \par\pard\ql\li4228\sb0\sl-276\slmult0 \par\ pard\ql\li4228\sb0\sl-276\slmult0 \par\pard\ql\li4228\sb0\sl-276\slmult0 \par\pa rd\ql\li4228\sb0\sl-276\slmult0 \par\pard\ql\li4228\sb0\sl-276\slmult0 \par\pard \ql\li4228\sb0\sl-276\slmult0 \par\pard\ql\li4228\sb0\sl-276\slmult0 \par\pard\q l\li4228\sb0\sl-276\slmult0 \par\pard\ql\li4228\sb0\sl-276\slmult0 \par\pard\ql\ li4228\sb0\sl-276\slmult0 \par\pard\ql\li4228\sb100\sl-276\slmult0 \up0 \expndtw -3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 A DISPENSATIONAL THEOLOGY \par\pard \ql \li3921\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8 \f9\fs24 Copyright 1971 by Grace Bible College \par\pard\ql \li3244\ri2997\sb0\s l-280\slmult0\tx3556\tx4281 \up0 \expndtw-3\charscalex100 Publications, 1011 Ald on Street, S. W., Grand Rapids, \up0 \expndtw-5\charscalex100 Michigan 49509. \ ul0\nosupersub\cf9\f10\fs24 All rights reserved. \ul0\nosupersub\cf8\f9\fs24 No portion of \line\tab \up0 \expndtw-3\charscalex100 this book may be reproduce d in any way without \line \up0 \expndtw-3\charscalex100 written permission from the publisher, except for brief \line\tab \up0 \expndtw-3\charscalex100 excerpt s in magazine reviews, etc. \par\pard\ql \li3230\sb0\sl-276\slmult0 \par\pard\ql \li3230\sb249\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Library of Congress C atalog Card Number: 71-150312 \par\pard\ql \li5016\sb4\sl-276\slmult0 \up0 \expn

dtw-3\charscalex100 ISBN 0-89814-026-9 \par\pard\ql \li4051\sb0\sl-276\slmult0 \ par\pard\ql\li4051\sb0\sl-276\slmult0 \par\pard\ql\li4051\sb0\sl-276\slmult0 \pa r\pard\ql\li4051\sb0\sl-276\slmult0 \par\pard\ql\li4051\sb0\sl-276\slmult0 \par\ pard\ql\li4051\sb0\sl-276\slmult0 \par\pard\ql\li4051\sb0\sl-276\slmult0 \par\pa rd\ql\li4051\sb0\sl-276\slmult0 \par\pard\ql\li4051\sb0\sl-276\slmult0 \par\pard \ql\li4051\sb0\sl-276\slmult0 \par\pard\ql\li4051\sb0\sl-276\slmult0 \par\pard\q l\li4051\sb0\sl-276\slmult0 \par\pard\ql\li4051\sb0\sl-276\slmult0 \par\pard\ql\ li4051\sb0\sl-276\slmult0 \par\pard\ql\li4051\sb0\sl-276\slmult0 \par\pard\ql\li 4051\sb0\sl-276\slmult0 \par\pard\ql\li4051\sb0\sl-276\slmult0 \par\pard\ql\li40 51\sb0\sl-276\slmult0 \par\pard\ql\li4051\sb276\sl-276\slmult0 \up0 \expndtw-3\c harscalex100 Printed in the United States of America \par\pard\ql \li10339\sb0\s l-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\s l-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\s l-230\slmult0 \par\pard\ql\li10339\sb152\sl-230\slmult0 \up0 \expndtw-2\charscal ex100 \ul0\nosupersub\cf7\f8\fs20 2 \par\pard\sect\sectd\fs24\paperw12240\paperh 15840\pard\sb0\sl-240{\bkmkstart Pg4}{\bkmkend Pg4}\par\pard\ql \li5352\sb0\sl-3 22\slmult0 \par\pard\ql\li5352\sb0\sl-322\slmult0 \par\pard\ql\li5352\sb0\sl-322 \slmult0 \par\pard\ql\li5352\sb228\sl-322\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf10\f11\fs28 CONTENTS \par\pard\li2356\sb248\sl-276\slmult0\fi0 \tx10305 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 PREFACE\tab \ up0 \expndtw-3\charscalex100 7\par\pard\li2356\sb0\sl-274\slmult0\fi0\tx10305 \u p0 \expndtw-3\charscalex100 FORWARD\tab \up0 \expndtw-3\charscalex100 8\par\pard \li1939\sb0\sl-276\slmult0\par\pard\li1939\sb49\sl-276\slmult0\fi3696 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Part One\par\pard\li1939\sb0\sl -274\slmult0\fi3259 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 IN TRODUCTION\par\pard\li1939\sb0\sl-276\slmult0\par\pard\li1939\sb5\sl-276\slmult0 \fi0\tx2356\tx10171 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. \tab \up0 \expndtw-3\charscalex100 PROLOGUE - Introduction to Dispensational Int erpretation\tab \up0 \expndtw-3\charscalex100 11\par\pard\li1939\sb0\sl-274\slmu lt0\fi0\tx2356\tx10171 \up0 \expndtw-3\charscalex100 2.\tab \up0 \expndtw-3\char scalex100 RELATION OF DISPENSATIONALISM TO THEOLOGY\tab \up0 \expndtw-3\charscal ex100 18\par\pard\li1939\sb3\sl-276\slmult0\fi0\tx2356\tx10171 \up0 \expndtw-3\c harscalex100 3.\tab \up0 \expndtw-3\charscalex100 WHY THEOLOGY?\tab \up0 \expndt w-3\charscalex100 22\par\pard\li1939\sb0\sl-274\slmult0\fi0\tx2356\tx10171 \up0 \expndtw-3\charscalex100 4.\tab \up0 \expndtw-3\charscalex100 SOURCES AND DIVISI ONS OF THEOLOGY\tab \up0 \expndtw-3\charscalex100 25\par\pard\li1939\sb3\sl-276\ slmult0\fi0\tx2356\tx10171 \up0 \expndtw-3\charscalex100 5.\tab \up0 \expndtw-3\ charscalex100 CONTEMPORARY THEOLOGY\tab \up0 \expndtw-3\charscalex100 31\par\par d\li1804\sb276\sl-276\slmult0\fi3830 \up0 \expndtw-2\charscalex100 \ul0\nosupers ub\cf9\f10\fs24 Part Two\par\pard\li1804\sb1\sl-267\slmult0\fi3566 \up0 \expndtw -2\charscalex100 \ul0\nosupersub\cf6\f7\fs24 BIBLIOLOGY\par\pard\li1804\sb0\sl-2 76\slmult0\par\pard\li1804\sb7\sl-276\slmult0\fi134\tx2356\tx10171 \up0 \expndtw -2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 6.\tab \up0 \expndtw-2\charscalex10 0 REVELATION\tab \up0 \expndtw-2\charscalex100 38\par\pard\li1804\sb0\sl-274\slm ult0\fi134\tx2356\tx10171 \up0 \expndtw-2\charscalex100 7.\tab \up0 \expndtw-2\c harscalex100 INSPIRATION\tab \up0 \expndtw-2\charscalex100 44\par\pard\li1804\sb 3\sl-276\slmult0\fi134\tx2356\tx10171 \up0 \expndtw-2\charscalex100 8.\tab \up0 \expndtw-2\charscalex100 ILLUMINATION\tab \up0 \expndtw-2\charscalex100 52\par\p ard\li1804\sb0\sl-273\slmult0\fi134\tx2356\tx10171 \up0 \expndtw-2\charscalex100 9.\tab \up0 \expndtw-2\charscalex100 BIBLE EVIDENCES - Internal\tab \up0 \expnd tw-2\charscalex100 57\par\pard\li1804\sb4\sl-276\slmult0\fi0\tx2356\tx10171 \up0 \expndtw-2\charscalex100 10.\tab \up0 \expndtw-2\charscalex100 BIBLE EVIDENCES - External\tab \up0 \expndtw-2\charscalex100 64\par\pard\li1804\sb0\sl-273\slmul t0\fi0\tx2356\tx10171 \up0 \expndtw-2\charscalex100 11.\tab \up0 \expndtw-2\char scalex100 BIBLICAL CRITICISM - Textual\tab \up0 \expndtw-2\charscalex100 70\par\ pard\li1804\sb4\sl-276\slmult0\fi0\tx2356\tx10171 \up0 \expndtw-2\charscalex100 12.\tab \up0 \expndtw-2\charscalex100 BIBLICAL CRITICISM - Higher\tab \up0 \expn dtw-2\charscalex100 77\par\pard\li1804\sb0\sl-273\slmult0\fi0\tx2356\tx10171 \up 0 \expndtw-2\charscalex100 13.\tab \up0 \expndtw-2\charscalex100 THE CANON OF SC RIPTURE\tab \up0 \expndtw-2\charscalex100 82\par\pard\li1804\sb4\sl-276\slmult0\

fi0\tx2356\tx10171 \up0 \expndtw-2\charscalex100 14.\tab \up0 \expndtw-2\charsca lex100 THE COVENANTS OF SCRIPTURE\tab \up0 \expndtw-2\charscalex100 92\par\pard\ li1804\sb276\sl-276\slmult0\fi3744 \up0 \expndtw-3\charscalex100 \ul0\nosupersub \cf9\f10\fs24 Part Three\par\pard\li1804\sb1\sl-267\slmult0\fi3100 \up0 \expndtw -3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THEOLOGY PROPER\par\pard\li1804\sb0 \sl-276\slmult0\par\pard\li1804\sb7\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 15.\tab \up0 \expndtw-3\charscal ex100 THEISM\tab \up0 \expndtw-3\charscalex100 108\par\pard\li1804\sb2\sl-276\sl mult0\fi0\tx2356\tx10036 \dn2 \expndtw-3\charscalex100 16.\tab \up0 \expndtw-3\c harscalex100 \ul0\nosupersub\cf11\f12\fs22 PHILOSOPHICAL ARGUMENTS FOR THE EXIST ENCE OF GOD\tab \dn2 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 113\pa r\pard\li1804\sb0\sl-273\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex10 0 17.\tab \up0 \expndtw-3\charscalex100 ANTITHEISTIC SYSTEM\tab \up0 \expndtw-3\ charscalex100 128\par\pard\li1804\sb4\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \ex pndtw-3\charscalex100 18.\tab \up0 \expndtw-3\charscalex100 THE BIBLICAL VIEW OF GOD\tab \up0 \expndtw-3\charscalex100 134\par\pard\li1804\sb0\sl-274\slmult0\fi 0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 19.\tab \up0 \expndtw-3\charscale x100 THE NAMES OF GOD\tab \up0 \expndtw-3\charscalex100 144\par\pard\li1804\sb3\ sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 20.\tab \up0 \ex pndtw-3\charscalex100 THE UNITY AND TRINITY OF GOD\tab \up0 \expndtw-3\charscale x100 150\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\c harscalex100 21.\tab \up0 \expndtw-3\charscalex100 THE ETERNAL PURPOSE OF GOD\ta b \up0 \expndtw-3\charscalex100 158\par\pard\li1804\sb276\sl-276\slmult0\fi3811 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Part Four\par\pard\li 1804\sb0\sl-274\slmult0\fi3071 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6 \f7\fs24 THE WORKS OF GOD\par\pard\li1804\sb234\sl-276\slmult0\fi0\tx2356\tx1003 6 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 22.\tab \up0 \expndt w-3\charscalex100 CREATION\tab \up0 \expndtw-3\charscalex100 165\par\pard\li1804 \sb2\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 23.\tab \up 0 \expndtw-3\charscalex100 INTERPRETATIONS OF THE CREATION ACCOUNT\tab \up0 \exp ndtw-3\charscalex100 171\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \ up0 \expndtw-3\charscalex100 24.\tab \up0 \expndtw-3\charscalex100 THEORIES OPPO SED TO BIBLICAL CREATION\tab \up0 \expndtw-3\charscalex100 183\par\pard\li1804\s b3\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 25.\tab \up0 \expndtw-3\charscalex100 THE MAGNITUDE OF CREATION\tab \up0 \expndtw-3\charscale x100 196\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\c harscalex100 26.\tab \up0 \expndtw-3\charscalex100 GOD\u8217?S PURPOSE IN CREATI ON\tab \up0 \expndtw-3\charscalex100 199\par\pard\ql \li10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb55\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nos upersub\cf7\f8\fs20 3 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0 \sl-240{\bkmkstart Pg5}{\bkmkend Pg5}\par\pard\li1804\sb0\sl-276\slmult0\par\par d\li1804\sb0\sl-276\slmult0\par\pard\li1804\sb0\sl-276\slmult0\par\pard\li1804\s b0\sl-276\slmult0\par\pard\li1804\sb108\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \ expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 27.\tab \up0 \expndtw-3\char scalex100 THE AGE OF MAN\tab \up0 \expndtw-3\charscalex100 203\par\pard\li1804\s b276\sl-276\slmult0\fi3835 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10 \fs24 Part Five\par\pard\li1804\sb1\sl-267\slmult0\fi3460 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 ANGELOLOGY\par\pard\li1804\sb0\sl-276\slmult 0\par\pard\li1804\sb7\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscal ex100 \ul0\nosupersub\cf8\f9\fs24 28.\tab \up0 \expndtw-3\charscalex100 THE HEAV ENLY SANCTUARY\tab \up0 \expndtw-3\charscalex100 208\par\pard\li1804\sb2\sl-276\ slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 29.\tab \up0 \expndtw-3 \charscalex100 CREATION, NATURE, AND ORDERS OF ANGELS\tab \up0 \expndtw-3\charsc alex100 213\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw3\charscalex100 30.\tab \up0 \expndtw-3\charscalex100 SATAN AND THE FALLEN ANGEL S\tab \up0 \expndtw-3\charscalex100 219\par\pard\li1804\sb3\sl-276\slmult0\fi0\t x2356\tx10036 \up0 \expndtw-3\charscalex100 31.\tab \up0 \expndtw-3\charscalex10 0 WORKS OF GOD IN PRESERVATION AND PROVIDENCE\tab \up0 \expndtw-3\charscalex100 228\par\pard\li1804\sb276\sl-276\slmult0\fi3897 \up0 \expndtw-3\charscalex100 \u

l0\nosupersub\cf9\f10\fs24 Part Six\par\pard\li1804\sb1\sl-267\slmult0\fi3288 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 ANTHROPOLOGY\par\pard\li 1804\sb0\sl-276\slmult0\par\pard\li1804\sb7\sl-276\slmult0\fi0\tx2356\tx10036 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 32.\tab \up0 \expndtw-3\ charscalex100 THE NATURE OF MAN\tab \up0 \expndtw-3\charscalex100 237\par\pard\l i1804\sb2\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 33.\ta b \up0 \expndtw-3\charscalex100 THE NATURE OF LAW\tab \up0 \expndtw-3\charscalex 100 256\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\ch arscalex100 34.\tab \up0 \expndtw-3\charscalex100 THE NATURE OF SIN\tab \up0 \ex pndtw-3\charscalex100 263\par\pard\li1804\sb0\sl-276\slmult0\par\pard\li1804\sb1 \sl-276\slmult0\fi3719 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs2 4 Part Seven\par\pard\li1804\sb0\sl-273\slmult0\fi3431 \up0 \expndtw-3\charscale x100 \ul0\nosupersub\cf6\f7\fs24 SOTERIOLOGY\par\pard\li1804\sb0\sl-276\slmult0\ par\pard\li1804\sb6\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf8\f9\fs24 35.\tab \up0 \expndtw-3\charscalex100 INTRODUCTI ON\tab \up0 \expndtw-3\charscalex100 273\par\pard\li1804\sb271\sl-276\slmult0\fi 2899 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Person of the Savior\par\pard\li1804\sb0\sl-276\slmult0\par\pard\li1804\sb5\sl-276\slmult0\fi 0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 36.\t ab \up0 \expndtw-3\charscalex100 PROPHECIES OF THE COMING SAVIOR\tab \up0 \expnd tw-3\charscalex100 277\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up 0 \expndtw-3\charscalex100 37.\tab \up0 \expndtw-3\charscalex100 THE INCARNATION \tab \up0 \expndtw-3\charscalex100 285\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx 2356\tx10036 \up0 \expndtw-3\charscalex100 38.\tab \up0 \expndtw-3\charscalex100 UNION OF THE TWO NATURES OF THE SAVIOR\tab \up0 \expndtw-3\charscalex100 292\pa r\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex10 0 39.\tab \up0 \expndtw-3\charscalex100 ERRONEOUS VIEWS OF THE SAVIOR\tab \up0 \ expndtw-3\charscalex100 297\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356\tx1003 6 \up0 \expndtw-3\charscalex100 40.\tab \up0 \expndtw-3\charscalex100 OFFICES OF THE SAVIOR\tab \up0 \expndtw-3\charscalex100 303\par\pard\li1804\sb0\sl-274\slm ult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 41.\tab \up0 \expndtw-3\ch arscalex100 EARTHLY MINISTRY OF THE SAVIOR\tab \up0 \expndtw-3\charscalex100 310 \par\pard\li1804\sb272\sl-276\slmult0\fi2808 \up0 \expndtw-3\charscalex100 \ul0\ nosupersub\cf6\f7\fs24 The Provision of Salvation\par\pard\li1804\sb0\sl-276\slm ult0\par\pard\li1804\sb5\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf8\f9\fs24 42.\tab \up0 \expndtw-3\charscalex100 THE V ARIOUS GOSPEL MESSAGES OF THE BIBLE\tab \up0 \expndtw-3\charscalex100 314\par\pa rd\li1804\sb2\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 43 .\tab \up0 \expndtw-3\charscalex100 OLD TESTAMENT TYPES OF THE DEATH OF CHRIST\t ab \up0 \expndtw-3\charscalex100 322\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx23 56\tx10036 \up0 \expndtw-3\charscalex100 44.\tab \up0 \expndtw-3\charscalex100 T HE VICARIOUS CHARACTER OF CHRIST\u8217?S DEATH\tab \up0 \expndtw-3\charscalex100 328\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\chars calex100 45.\tab \up0 \expndtw-3\charscalex100 THE IMPORTANCE OF CHRIST\u8217?S DEATH\tab \up0 \expndtw-3\charscalex100 333\par\pard\li1804\sb0\sl-274\slmult0\f i0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 46.\tab \up0 \expndtw-3\charscal ex100 REDEMPTION TOWARD SIN\tab \up0 \expndtw-3\charscalex100 336\par\pard\li180 4\sb3\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 47.\tab \u p0 \expndtw-3\charscalex100 RECONCILIATION TOWARDS MAN\tab \up0 \expndtw-3\chars calex100 342\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw -3\charscalex100 48.\tab \up0 \expndtw-3\charscalex100 PROPITIATION TOWARD GOD\t ab \up0 \expndtw-3\charscalex100 350\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx23 56\tx10036 \up0 \expndtw-3\charscalex100 49.\tab \up0 \expndtw-3\charscalex100 D EFECTIVE THEORIES OF CHRIST\u8217?S DEATH\tab \up0 \expndtw-3\charscalex100 353\ par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex 100 50.\tab \up0 \expndtw-3\charscalex100 THE RESURRECTION OF CHRIST\tab \up0 \e xpndtw-3\charscalex100 359\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 51.\tab \up0 \expndtw-3\charscalex100 THE ASCENSI ON AND EXALTATION OF CHRIST\tab \up0 \expndtw-3\charscalex100 364\par\pard\ql \l i10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\l

i10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\l i10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\l i10339\sb190\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8 \fs20 4 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmks tart Pg6}{\bkmkend Pg6}\par\pard\ql \li4502\sb0\sl-276\slmult0 \par\pard\ql\li45 02\sb0\sl-276\slmult0 \par\pard\ql\li4502\sb0\sl-276\slmult0 \par\pard\ql\li4502 \sb0\sl-276\slmult0 \par\pard\ql\li4502\sb88\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 The Application of Salvation \par\pard\li1 804\sb0\sl-276\slmult0\par\pard\li1804\sb20\sl-276\slmult0\fi0\tx2356\tx10036 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 52.\tab \up0 \expndtw-3\ charscalex100 THE DOCTRINE OF ELECTION\tab \up0 \expndtw-3\charscalex100 369\par \pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 53.\tab \up0 \expndtw-3\charscalex100 LIMITED OR UNLIMITED ATONEMENT\tab \up0 \ expndtw-3\charscalex100 380\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356\tx1003 6 \up0 \expndtw-3\charscalex100 54.\tab \up0 \expndtw-3\charscalex100 THE MEANS OF GRACE\tab \up0 \expndtw-3\charscalex100 388\par\pard\li1804\sb0\sl-274\slmult 0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 55.\tab \up0 \expndtw-3\chars calex100 THE TERMS OF SALVATION\tab \up0 \expndtw-3\charscalex100 396\par\pard\l i1804\sb3\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 56.\ta b \up0 \expndtw-3\charscalex100 REGENERATION\tab \up0 \expndtw-3\charscalex100 4 07\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charsca lex100 57.\tab \up0 \expndtw-3\charscalex100 IDENTIFICATION WITH CHRIST\tab \up0 \expndtw-3\charscalex100 413\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356\tx10 036 \up0 \expndtw-3\charscalex100 58.\tab \up0 \expndtw-3\charscalex100 FORGIVEN ESS AND JUSTIFICATION\tab \up0 \expndtw-3\charscalex100 419\par\pard\li1804\sb0\ sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 59.\tab \up0 \ex pndtw-3\charscalex100 SEALING, ADOPTION, ANOINTING, AND SANCTIFICATION\tab \up0 \expndtw-3\charscalex100 427\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356\tx100 36 \up0 \expndtw-3\charscalex100 60.\tab \up0 \expndtw-3\charscalex100 ETERNAL S ECURITY\tab \up0 \expndtw-3\charscalex100 435\par\pard\li1804\sb0\sl-274\slmult0 \fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 61.\tab \up0 \expndtw-3\charsc alex100 INFANT SALVATION\tab \up0 \expndtw-3\charscalex100 444\par\pard\li1804\s b0\sl-276\slmult0\par\pard\li1804\sb1\sl-276\slmult0\fi3787 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf9\f10\fs24 Part Eight\par\pard\li1804\sb0\sl-274\slm ult0\fi3359 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 ECCLESIOLO GY\par\pard\li1804\sb0\sl-276\slmult0\par\pard\li1804\sb5\sl-276\slmult0\fi0\tx2 356\tx10036 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 62.\tab \u p0 \expndtw-3\charscalex100 THE EKKLESIAS OF THE BIBLE\tab \up0 \expndtw-3\chars calex100 449\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw -3\charscalex100 63.\tab \up0 \expndtw-3\charscalex100 THE EKKLESIA OF THE PRESE NT DISPENSATION\tab \up0 \expndtw-3\charscalex100 455\par\pard\li1804\sb3\sl-276 \slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 64.\tab \up0 \expndtw3\charscalex100 THE CHURCH OF COVENANT THEOLOGY\tab \up0 \expndtw-3\charscalex10 0 457\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\char scalex100 65.\tab \up0 \expndtw-3\charscalex100 THE CHURCH AT PENTECOST\tab \up0 \expndtw-3\charscalex100 462\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356\tx10 036 \up0 \expndtw-3\charscalex100 66.\tab \up0 \expndtw-3\charscalex100 THE CHUR CH OF PAUL\u8217?S PRISION EPISTLES\tab \up0 \expndtw-3\charscalex100 467\par\pa rd\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \dn3 \expndtw-3\charscalex100 67 .\tab \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf11\f12\fs22 THE UNITY AND UNIQUENESS OF THE PAULINE REVELATION\tab \dn3 \expndtw-3\charscalex100 \ul0\nosu persub\cf8\f9\fs24 471\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356\tx10036 \up 0 \expndtw-3\charscalex100 68.\tab \up0 \expndtw-3\charscalex100 THE GENESIS OF THE BODY OF CHRIST\tab \up0 \expndtw-3\charscalex100 476\par\pard\li1804\sb0\sl274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 69.\tab \up0 \expnd tw-3\charscalex100 THE TRANSITION PERIOD\tab \up0 \expndtw-3\charscalex100 485\p ar\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex1 00 70.\tab \up0 \expndtw-3\charscalex100 THE LOCAL CHURCHES\tab \up0 \expndtw-3\ charscalex100 494\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \ex pndtw-3\charscalex100 71.\tab \up0 \expndtw-3\charscalex100 GOVERNMENT AND AUTHO

RITY IN THE LOCAL CHURCHES\tab \up0 \expndtw-3\charscalex100 499\par\pard\li1804 \sb3\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 72.\tab \up 0 \expndtw-3\charscalex100 ERRONEOUS VIEWS CONCERNING THE CHURCH\tab \up0 \expnd tw-3\charscalex100 504\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up 0 \expndtw-3\charscalex100 73.\tab \up0 \expndtw-3\charscalex100 THE LORD\u8217? S SUPPER - Historical Views\tab \up0 \expndtw-3\charscalex100 509\par\pard\li180 4\sb3\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 74.\tab \u p0 \expndtw-3\charscalex100 THE LORD\u8217?S SUPPER - Scriptural Teaching\tab \u p0 \expndtw-3\charscalex100 514\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx 10036 \up0 \expndtw-3\charscalex100 75.\tab \up0 \expndtw-3\charscalex100 WATER BAPTISM\tab \up0 \expndtw-3\charscalex100 519\par\pard\li1804\sb3\sl-276\slmult0 \fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 76.\tab \up0 \expndtw-3\charsc alex100 PAUL\u8217?S PRACTICE OF BAPTISM\tab \up0 \expndtw-3\charscalex100 531\p ar\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex1 00 77.\tab \up0 \expndtw-3\charscalex100 THE COMMISSION OF THE CHURCH\tab \up0 \ expndtw-3\charscalex100 534\par\pard\li1804\sb0\sl-276\slmult0\par\pard\li1804\s b1\sl-276\slmult0\fi3816 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\f s24 Part Nine\par\pard\li1804\sb0\sl-274\slmult0\fi3384 \up0 \expndtw-3\charscal ex100 \ul0\nosupersub\cf6\f7\fs24 ESCHATOLOGY\par\pard\li1804\sb0\sl-276\slmult0 \par\pard\li1804\sb5\sl-276\slmult0\fi552\tx10036 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 INTRODUCTION\tab \up0 \expndtw-3\charscalex100 540\p ar\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex1 00 78.\tab \up0 \expndtw-3\charscalex100 THE INTERMEDIATE STATE - The Biblical V iew of Death\tab \up0 \expndtw-3\charscalex100 541\par\pard\li1804\sb3\sl-276\sl mult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 79.\tab \up0 \expndtw-3\c harscalex100 THE INTERMEDIATE STATE - Unscriptural Theories\tab \up0 \expndtw-3\ charscalex100 546\par\pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \ex pndtw-3\charscalex100 80.\tab \up0 \expndtw-3\charscalex100 THE PLACE OF THE DEA D\tab \up0 \expndtw-3\charscalex100 551\par\pard\li1804\sb3\sl-276\slmult0\fi0\t x2356\tx10036 \up0 \expndtw-3\charscalex100 81.\tab \up0 \expndtw-3\charscalex10 0 CHRIST\u8217?S COMING FOR THE CHURCH\tab \up0 \expndtw-3\charscalex100 558\par \pard\li1804\sb0\sl-274\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 82.\tab \up0 \expndtw-3\charscalex100 THE TIME OF HIS COMING FOR THE CHURCH\tab \up0 \expndtw-3\charscalex100 563\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356 \tx10036 \up0 \expndtw-3\charscalex100 83.\tab \up0 \expndtw-3\charscalex100 THE MILLENNIUM\tab \up0 \expndtw-3\charscalex100 575\par\pard\li1804\sb0\sl-274\slm ult0\fi0\tx2356\tx10036 \up0 \expndtw-3\charscalex100 84.\tab \up0 \expndtw-3\ch arscalex100 THE SECOND COMING OF CHRIST TO EARTH\tab \up0 \expndtw-3\charscalex1 00 581\par\pard\li1804\sb3\sl-276\slmult0\fi0\tx2356\tx10036 \up0 \expndtw-3\cha rscalex100 85.\tab \up0 \expndtw-3\charscalex100 WORDS USED FOR THE SECOND COMIN G\tab \up0 \expndtw-3\charscalex100 585\par\pard\li1804\sb0\sl-274\slmult0\fi0\t x2356\tx10036 \up0 \expndtw-3\charscalex100 86.\tab \up0 \expndtw-3\charscalex10 0 OTHER MILLENNIAL VIEWS\tab \up0 \expndtw-3\charscalex100 589\par\pard\ql \li10 339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li10 339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb55\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\nosupersub\cf7\f8\fs20 5 \par\pard\sect\sectd\fs24\paperw1224 0\paperh15840\pard\sb0\sl-240{\bkmkstart Pg7}{\bkmkend Pg7}\par\pard\li1804\sb0\ sl-276\slmult0\par\pard\li1804\sb0\sl-276\slmult0\par\pard\li1804\sb0\sl-276\slm ult0\par\pard\li1804\sb0\sl-276\slmult0\par\pard\li1804\sb108\sl-276\slmult0\fi0 \tx10036 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 87. THE RESU RRECTION OF THE BODY\tab \up0 \expndtw-1\charscalex100 596\par\pard\li1804\sb0\s l-274\slmult0\fi0\tx10036 \up0 \expndtw-1\charscalex100 88. THE JUDGMENT SEAT O F CHRIST\tab \up0 \expndtw-1\charscalex100 602\par\pard\li1804\sb3\sl-276\slmult 0\fi0\tx10036 \up0 \expndtw-1\charscalex100 89. JUDGMENTS ASSOCIATED WITH THE S ECOND COMING\tab \up0 \expndtw-1\charscalex100 607\par\pard\li1804\sb0\sl-274\sl mult0\fi0\tx10036 \up0 \expndtw-1\charscalex100 90. UNIVERSALISM AND CONDITIONA L IMMORTALITY\tab \up0 \expndtw-1\charscalex100 610\par\pard\li1804\sb3\sl-276\s lmult0\fi0\tx10036 \up0 \expndtw-1\charscalex100 91. THE FINAL RESURRECTION AND JUDGMENT\tab \up0 \expndtw-1\charscalex100 617\par\pard\li1804\sb0\sl-274\slmul t0\fi0\tx10036 \up0 \expndtw-1\charscalex100 92. THE CONSUMMATION\tab \up0 \exp

ndtw-1\charscalex100 623\par\pard\ql \li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb55\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\f s20 6 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmksta rt Pg8}{\bkmkend Pg8}\par\pard\ql \li8198\sb0\sl-276\slmult0 \par\pard\ql\li8198 \sb0\sl-276\slmult0 \par\pard\ql\li8198\sb0\sl-276\slmult0 \par\pard\ql\li8198\s b0\sl-276\slmult0 \par\pard\ql\li8198\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 PREFACE \par\pard\qj \li1800\sb0\sl-280\slmu lt0 \par\pard\qj\li1800\ri1615\sb1\sl-280\slmult0\fi313 \up0 \expndtw0\charscale x100 \ul0\nosupersub\cf8\f9\fs24 This is a book which had to be written. Primari ly, it is a labor of love from the \up0 \expndtw-3\charscalex100 pen of a man wh o spent a lifetime in its preparation. \par\pard\qj \li1800\ri1608\sb261\sl-280\ slmult0\fi279 \up0 \expndtw-2\charscalex100 This book had to be written for it i s much-needed. Dispensationalism has been \up0 \expndtw0\charscalex102 often m isunderstood, frequently maligned, and that commonly without \up0 \e xpndtw-2\charscalex100 knowledge. Here is a clear presentation of the case. The tone of the presentation \up0 \expndtw0\charscalex104 is entirely positive. Let the reader decide whether these things be truth, not in \up0 \expndtw0\charscale x109 light of his prejudice but in light of the test of Scripture, searching it to see \up0 \expndtw-3\charscalex100 "whether these things be so." \par\pard\qj \li1800\ri1608\sb266\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 The volum e is written lucidly and directly, as a textbook should be written. It \up0 \exp ndtw0\charscalex100 quotes standard sources which are accounted for in c ustomary footnotes. \up0 \expndtw0\charscalex105 Thoughts are submitted from th e perspective of the author's position, clearly \up0 \expndtw-3\charscalex100 de fined in Chapter I. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ ri1616\sb2\sl-280\slmult0\fi291 \up0 \expndtw-1\charscalex100 The author, a grad uate of Wheaton College and Dallas Theological Seminary, \up0 \expndtw-1\charsca lex100 has been a lifelong student of the Word and is President Emeritus of Grac e Bible \up0 \expndtw-2\charscalex100 College, Grand Rapids, Michigan. \par\pard \qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 Endor sement of this work can hardly be considered objective by the \up0 \ex pndtw0\charscalex104 undersigned. His own father also made the dispensational pi lgrimage - often \up0 \expndtw0\charscalex100 misunderstood and often alone. Exposure to study of the Word from this \up0 \expndtw0\charscalex103 pe rspective for years has left its mark. In part, this introduction is a tribute t

o a \up0 \expndtw0\charscalex100 faithful father, long since in the Glory, to wh ich he alluded often, and the road to \up0 \expndtw0\charscalex103 which he set forth always conscientiously, directly, and plainly as being solely \up0 \expndt w-3\charscalex100 through the vicarious blood atonement of Jesus Christ. \par\pa rd\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\ fi268 \up0 \expndtw-2\charscalex100 Perhaps the greatest tribute which could be made to Mr. Baker is that he spent \up0 \expndtw-1\charscalex100 four years in w riting this book, some twenty-five years in teaching its content with \up0 \expn dtw-2\charscalex100 distinction, and, most convincing, a rich lifetime in living it. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb21\sl270\slmult0\fi264 \up0 \expndtw-2\charscalex100 Those who know Mr. Baker can cer tainly attest to the fact that his life has been \up0 \expndtw0\charscalex106 an "epistle read of all men," the Scripturally-implied outcome for all who live \u p0 \expndtw-3\charscalex100 faithfully by the Word. \par\pard\qj \li1800\sb0\sl273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb 22\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex102 But, as the author humbly s ubmits in his last paragraph, the final purpose of \up0 \expndtw0\charscalex100 the volume is not to garner tribute for Mr. Baker but, rather, to glorify Christ and \up0 \expndtw0\charscalex106 to make Him known. The work goes forth with th e prayer that the God of all \up0 \expndtw-3\charscalex100 Grace, Who alone is w orthy of adoration, may be magnified through it. \par\pard\ql \li8323\sb0\sl-276 \slmult0 \par\pard\ql\li8323\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \u l0\nosupersub\cf6\f7\fs24 PETER VELTMAN* \par\pard\ql \li8683\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Wheaton, Illinois \p ar\pard\ql \li1800\sb1\sl-256\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper sub\cf8\f9\fs24 *Dr. Veltman is Dean of the College at Wheaton. \par\pard\ql \li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li 10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb76\sl-230\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 7 \par\pard\sect\sectd\fs24\paperw12 240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg9}{\bkmkend Pg9}\par\pard\ql \li791 5\sb0\sl-276\slmult0 \par\pard\ql\li7915\sb0\sl-276\slmult0 \par\pard\ql\li7915\ sb0\sl-276\slmult0 \par\pard\ql\li7915\sb0\sl-276\slmult0 \par\pard\ql\li7915\sb 88\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 FORE WORD \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmu lt0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb16\sl-27 6\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Very fe w attempts have been made to produce a work on Theology which is \line \up0 \exp ndtw0\charscalex103 dispensationally oriented. A survey of some two dozen standa rd works on the \line \up0 \expndtw0\charscalex100 subject revealed the fact that more than half of them make no reference \line \up0 \expndtw0\char scalex107 whatsoever to the subject of the dispensations. Most of those that do make \line \up0 \expndtw0\charscalex104 mention of the Scriptural expression dev ote only the briefest reference to the \line \up0 \expndtw-1\charscalex100 subje ct, and their treatment of it is mainly from the viewpoint of Covena nt \line \up0 \expndtw0\charscalex105 Theology, which fails completely to recogn ize the distinctive character of the \line \up0 \expndtw0\charscalex100 present dispensation, called by Paul \ul0\nosupersub\cf9\f10\fs24 the dispensation of th e mystery\ul0\nosupersub\cf8\f9\fs24 , a plan and \line \up0 \expndtw0\charscale x105 program of God which was kept secret from all former ages and generations \ line \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Colossians \up 0 \expndtw0\charscalex104 1:26\ul0\nosupersub\cf8\f9\fs24 ). Only one major work on Theology was found which \line \up0 \expndtw-2\charscalex100 recogn ized the dispensational principle in the interpretation of Scripture. \par\pard\ qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 Becaus e of the prevalent misunderstandings and misconceptions among \up0 \expnd tw-1\charscalex100 Christians concerning the methods and results of dispensation al interpretation, it \up0 \expndtw-2\charscalex100 was felt advisable at the ou tset to make some definite statements about the basic \up0 \expndtw-3\charscalex 100 tenets upon which this book is built. \par\pard\qj \li1800\ri1608\sb261\sl-2 80\slmult0\fi268 \up0 \expndtw0\charscalex104 The verbal inspiration and inf

allibility of the entire Bible in its original \up0 \expndtw-3\charscalex 100 manuscripts is recognized and accepted. \par\pard\qj \li1800\sb0\sl-274\slmu lt0 \par\pard\qj\li1800\ri1608\sb11\sl-274\slmult0\fi268 \up0 \expndtw0\charscal ex105 The entire Bible is acknowledged to be profitable for the believer today, in \line \up0 \expndtw0\charscalex103 keeping with the words of Paul that not on ly is all Scripture God-breathed, it is \line \up0 \expndtw0\charscalex100 profi table for doctrine, for reproof, for correction, for instruction in righteousnes s, \line \up0 \expndtw0\charscalex100 that the man of God may be perfect, throug hly furnished unto all good works \ul0\nosupersub\cf12\f13\fs24 (2 \line \up0 \e xpndtw0\charscalex103 Timothy 3:16, 17\ul0\nosupersub\cf8\f9\fs24 ). Probably th e most common distortion of the dispensational \line \up0 \expndtw-2\charscalex1 00 position is that it fragments the Bible, rejecting the major part of it as be ing for the \line \up0 \expndtw0\charscalex100 Jews only and accepting only a fe w epistles from the New Testament. More will \line \up0 \expndtw-3\charscalex100 be said in the Prologue in defense of the dispensational principle. \par\pard\q j \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\fi263 \up0 \expndtw0\charscalex102 While no part of the Bible is rejected as not bein g for the believer today, it is \up0 \expndtw-2\charscalex100 contended that not all of the Bible is addressed specifically to Christians today for \up0 \expndt w0\charscalex107 their obedience. In fact, it is safe to say that no one would c ontend that the \up0 \expndtw0\charscalex100 commands to offer animal sacrif ices which are contained in the Bible are \up0 \expndtw0\charscalex102 ad dressed to believers today for their obedience, or even that the command of \up0 \expndtw0\charscalex108 Christ Himself to observe all that is bidden by those w ho sit in Moses' seat \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs 24 Matthew 23:1-3\ul0\nosupersub\cf8\f9\fs24 ), is applicable to the present day . \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw-1\charsca lex100 The clear distinction between Israel's earthly Messianic Kingdom and the \line \up0 \expndtw-2\charscalex100 Church which is Christ's Body is ma intained throughout. The one is recognized to \line \up0 \expndtw-1\charscalex10 0 be the subject of all of the prophecies given from the very foundation of the world \line \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Acts 3: 19-21\ul0\nosupersub\cf8\f9\fs24 ), and the other to have been a secret never be fore made known to \par\pard\ql \li10339\sb0\sl-230\slmult0 \par\pard\ql\li10339 \sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li10339 \sb0\sl-230\slmult0 \par\pard\ql\li10339\sb102\sl-230\slmult0 \up0 \expndtw-2\ch arscalex100 \ul0\nosupersub\cf7\f8\fs20 8 \par\pard\sect\sectd\fs24\paperw12240\ paperh15840\pard\sb0\sl-240{\bkmkstart Pg10}{\bkmkend Pg10}\par\pard\qj \li1800\ sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb 0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri16 08\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 the sons of men in other ages and generations until it was revealed to and \up0 \expndtw-3\charscalex100 through the Apostle Paul (\ul0\nosupersub\cf12\f13\fs2 4 Ephesians 3:9\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-276\sl mult0 \par\pard\qj\li1800\ri1608\sb11\sl-276\slmult0\fi283 \up0 \expndtw0\charsc alex100 It is here contended that personal salvation has always been through fai th in \line \up0 \expndtw0\charscalex100 God's Word, but that since the Bible pr esents a progressive revelation covering \line \up0 \expndtw0\charscalex100 many centuries of time the object of faith has not always been the same, unless \lin e \up0 \expndtw-2\charscalex100 the object is said to have been God Himself and not the particular message given \line \up0 \expndtw0\charscalex102 by God for a cceptance. It should be evident from Peter's testimony in Matthew \line \up0 \ex pndtw0\charscalex102 16:16 that he was a saved man, and it is just as evident fr om the verses which \line \up0 \expndtw0\charscalex104 follow and from Luke 18:3 1-34 that at the time Peter was completely ignorant \line \up0 \expndtw0\charsca lex103 concerning the truth of the death and resurrection of Christ, which is st ated by \line \up0 \expndtw-1\charscalex100 Paul to be the very heart of the gos pel of salvation in this present dispensation\ul0\nosupersub\cf12\f13\fs24 (1 \ line \up0 \expndtw-2\charscalex100 Corinthians 15:1-3\ul0\nosupersub\cf8\f9\fs24 ). And if this be true of the disciples who lived under the earthly \line \up0

\expndtw-1\charscalex100 ministry of Jesus, what shall be said of those who live d in the early shadow days \line \up0 \expndtw-3\charscalex100 of revelation? \p ar\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex10 4 It is further contended that the present dispensation began with the special \ line \up0 \expndtw0\charscalex104 revelation which was vouchsafed to the Apostle Paul before he wrote his first \line \up0 \expndtw0\charscalex102 epistle. Some would begin this dispensation with the birth of Christ, or with the \line \up0 \expndtw-2\charscalex100 ministry of John the Baptist, or with the outpouring of the Holy Spirit at Pentecost. \line \up0 \expndtw0\charscalex105 However, we sh all endeavor to show from the Scripture that all of the events \line \up0 \expnd tw0\charscalex102 leading up to and including Pentecost had in view the Messiani c Kingdom and \line \up0 \expndtw0\charscalex106 not the Body of Christ. In supp ort of this argument it is necessary to see the \line \up0 \expndtw-2\charscalex 100 distinctions between the various churches of the Bible. Israel is said to ha ve been \line \up0 \expndtw0\charscalex105 a church in Old Testament times (\ul 0\nosupersub\cf12\f13\fs24 Acts 7:38\ul0\nosupersub\cf8\f9\fs24 ). Christ's dis ciples comprised a \line \up0 \expndtw0\charscalex100 church when He was on eart h (\ul0\nosupersub\cf12\f13\fs24 Matthew 18:17\ul0\nosupersub\cf8\f9\fs24 ). The church at Pentecost was a \line \up0 \expndtw0\charscalex103 continuation of th at church which Christ called His \ul0\nosupersub\cf9\f10\fs24 little flock\ul0\ nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Luke 12:32\ul0\nosupers ub\cf8\f9\fs24 ), to \line \up0 \expndtw0\charscalex100 which the Father would g ive the kingdom. The church which is the subject of the \line \up0 \expndtw0\cha rscalex100 special revelation given to the Apostle Paul is designated as \ul0\no supersub\cf9\f10\fs24 the Body of Christ \line \up0 \expndtw0\charscalex105 \ul0 \nosupersub\cf8\f9\fs24 and is declared to have been a mystery or secret to all former generations of \line \up0 \expndtw0\charscalex100 mankind (\ul0\nosupersu b\cf12\f13\fs24 Colossians 1:24-27\ul0\nosupersub\cf8\f9\fs24 ). The church of P entecost which was to be heir to \line \up0 \expndtw0\charscalex100 the earthly Messianic kingdom (\ul0\nosupersub\cf12\f13\fs24 Acts 1:6\ul0\nosupersub\cf8\f9\ fs24 ), did not enter into that kingdom due to \line \up0 \expndtw0\charscalex10 0 the rejection of Christ in resurrection by the nation of Israel (\ul0\nosupers ub\cf12\f13\fs24 Romans 11:7-29\ul0\nosupersub\cf8\f9\fs24 ). It \line \up0 \exp ndtw0\charscalex106 is our contention that it was at this point that God raised up another apostle, \line \up0 \expndtw0\charscalex100 independent of the Twelve , and revealed to and through him the dispensation of \line \up0 \expndtw-3\char scalex100 the mystery which concerns the Church which is Christ's Body. \par\par d\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1606\sb7\sl-277\slmult0\fi 268 \up0 \expndtw0\charscalex102 In Eschatology this book holds to the pre-tribu lation, premillennial coming of \up0 \expndtw0\charscalex100 Christ for the memb ers of His Body, and His second coming back to earth at the \up0 \expndtw-2\char scalex100 end of the Great Tribulation to establish His Millennial Kingdom. At t he end of the \up0 \expndtw0\charscalex107 thousand year reign of Christ Scriptu re indicates that there will be a Satan\up0 \expndtw0\charscalex100 inspired reb ellion, which will be followed by a final resurrection and judgment at \up0 \exp ndtw0\charscalex100 the Great White Throne. The unsaved, along with Satan and hi s angels, will be \up0 \expndtw0\charscalex102 cast into the lake of fire, which is the second death, where they will be \up0 \expndtw-3\charscale x100 consciously punished for the ages of the ages. \par\pard\ql \li10339\sb0\sl -230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb0\sl -230\slmult0 \par\pard\ql\li10339\sb0\sl-230\slmult0 \par\pard\ql\li10339\sb102\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 9 \par\ pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg11}{\b kmkend Pg11}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275 \slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \expndtw0\ch arscalex102 \ul0\nosupersub\cf8\f9\fs24 The above points give a very condensed v iew of the dispensational position \line \up0 \expndtw-1\charscalex100 taken by the author of this book. If any of these views seem to be strange or new \line \ up0 \expndtw0\charscalex105 to the reader, it is to be hoped that he will not cl

ose his mind to them, but will \line \up0 \expndtw0\charscalex106 emulate the no ble Bereans, and not only read and study the chapters which \line \up0 \expndtw2\charscalex100 follow, but will also search the Scriptures to see whether these things be so. \par\pard\qj \li1800\ri1603\sb264\sl-277\slmult0\fi263 \up0 \expn dtw0\charscalex102 While written as a textbook for college and seminary level of work, effort has \line \up0 \expndtw0\charscalex105 been made to make the text useful for the layman also by avoiding as far as \line \up0 \expndtw0\charscalex 104 possible theological jargon and by Anglicizing Hebrew and Greek words. It is \line \up0 \expndtw-2\charscalex100 recommended that the Theological studen t consult the standard, evangelical \line \up0 \expndtw0\charscalex100 works on Systematic Theology for more complete treatment of certain areas, as \line \ up0 \expndtw0\charscalex103 the purpose of this volume has not been to simply du plicate what capable and \line \up0 \expndtw0\charscalex100 spiritual scholars h ave already written, but to give prominence to that which has \line \up0 \expndt w-3\charscalex100 been neglected, namely, the dispensational thrust of the Scrip tures. \par\pard\ql \li7857\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ ul0\nosupersub\cf6\f7\fs24 -- CHARLES F. BAKER \par\pard\ql \li1800\sb0\sl-276\s lmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb12\sl-276\sl mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Grand Rapids, Mi chigan \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\ slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb152\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 10 \par\pard \sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg12}{\bkmke nd Pg12}\par\pard\ql \li6316\sb0\sl-368\slmult0 \par\pard\ql\li6316\sb0\sl-368\s lmult0 \par\pard\ql\li6316\sb0\sl-368\slmult0 \par\pard\ql\li6316\sb132\sl-368\s lmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf14\f15\fs32 Part One \par\p ard\ql \li6316\sb60\sl-552\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\c f16\f17\fs48 Introduction \par\pard\ql \li1800\sb0\sl-402\slmult0 \par\pard\ql\l i1800\sb70\sl-402\slmult0 \up0 \expndtw0\charscalex93 1\ul0\nosupersub\cf18\f19\ fs44 \ul0\nosupersub\cf19\f20\fs36 \ul0\nosupersub\cf20\f21\fs32 PROLOGUE \pa r\pard\ql \li2068\sb309\sl-414\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupers ub\cf21\f22\fs36 Introduction to Dispensational Interpretation \par\pard\ql \li1 800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb4\sl-276\slmult0 \up0 \expndtw-3\ch arscalex100 \ul0\nosupersub\cf6\f7\fs24 DEFINITION OF THE WORD \par\pard\qj \li1 800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 One dictionary defines dispe nsation in its theological sense as "One of the \line \up0 \expndtw0\charscalex1 00 several systems or bodies of law in which at different periods God has reveal ed \line \up0 \expndtw0\charscalex107 his mind and will to man, or the continued state of things resulting from the \line \up0 \expndtw-1\charscalex100 operatio n of one of these systems; as the Mosiac \ul0\nosupersub\cf9\f10\fs24 dispensati on\ul0\nosupersub\cf8\f9\fs24 .''\ul0\super\cf22\f23\fs23 1\ul0\nosupersub\cf8\f 9\fs24 This definition \line \up0 \expndtw-1\charscalex100 recognizes that at different periods God has revealed His mind and will to man in \line \up0 \expn

dtw0\charscalex103 various system or bodies of law. If this definition is true, then it follows that the \line \up0 \expndtw0\charscalex100 study of Bible dispe nsationally will result in noting the differences or distinctions \line \up0 \ex pndtw0\charscalex100 between these several systems or bodies of principle s by which God has \line \up0 \expndtw0\charscalex103 governed man, as well as in seeing the similarities. The differences, however, \line \up0 \expndtw0\ch arscalex103 are much more important than the similarities from the dispensationa l point of \line \up0 \expndtw0\charscalex100 view. If, for example, the automob ile speed laws are the same in every state of \line \up0 \expndtw0\charscalex102 the Union, it makes little difference whether one obeys the law for Maine or fo r \line \up0 \expndtw0\charscalex100 California. But if the law differs from sta te to state, then it is the mark of wisdom \line \up0 \expndtw0\charscalex100 to consult the law of the particular state in which one is driving. The difference in \line \up0 \expndtw0\charscalex102 this case becomes important. However, som e principles do not change but run \line \up0 \expndtw0\charscalex100 throughout several or all dispensations, and it is important that these similarities \line \up0 \expndtw-3\charscalex100 be noted also. \par\pard\qj \li1800\sb0\sl-274\sl mult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charsc alex102 Our English word \ul0\nosupersub\cf9\f10\fs24 dispensation\ul0\nosupersu b\cf8\f9\fs24 is derived from the Latin. It is a translation of \up0 \expndtw0\ charscalex104 the Greek word of the New Testament \ul0\nosupersub\cf9\f10\fs24 o ikonomia\ul0\nosupersub\cf8\f9\fs24 . This is a compound word \up0 \expndtw0\c harscalex103 composed of \ul0\nosupersub\cf9\f10\fs24 oikos\ul0\nosupersub\cf8\f 9\fs24 (house) and \ul0\nosupersub\cf9\f10\fs24 nemo\ul0\nosupersub\cf8\f9\fs24 (to distribute or dispense food or laws). \up0 \expndtw-1\charscalex100 Liddle and \ul0\nosupersub\cf9\f10\fs24 Scott's Greek-English Lexicon\ul0\nosupersub\c f8\f9\fs24 defines the word: "The management of \up0 \expndtw0\charscalex100 a household or family, husbandry, thrift.''\ul0\super\cf22\f23\fs23 2\ul0\nosupers ub\cf8\f9\fs24 The idea of thrift is derived from the \up0 \expndtw0\charscal ex100 wise management of a household and is reflected in our English word \ul0\n osupersub\cf9\f10\fs24 economy\ul0\nosupersub\cf8\f9\fs24 , \up0 \expndtw-1\char scalex100 which is a transliteration of \ul0\nosupersub\cf9\f10\fs24 oikonomia\u l0\nosupersub\cf8\f9\fs24 . An \ul0\nosupersub\cf9\f10\fs24 oikonomos\ul0\nosupe rsub\cf8\f9\fs24 is a household manager or \up0 \expndtw-1\charscalex100 admini strator. This word is always translated \ul0\nosupersub\cf9\f10\fs24 steward\ul0 \nosupersub\cf8\f9\fs24 in the A. V. (cf. \ul0\nosupersub\cf12\f13\fs24 Luke 12 :42; \up0 \expndtw0\charscalex100 16:1, 3, 8; Romans 16:23; 1 Corinthians 4:1, 2 ; Galatians 4:2; Titus 1:7; 1 Peter \up0 \expndtw-2\charscalex100 4:10\ul0\nosup ersub\cf8\f9\fs24 ). \ul0\nosupersub\cf9\f10\fs24 Oikonomia\ul0\nosupersub\cf8\f 9\fs24 is translated \ul0\nosupersub\cf9\f10\fs24 stewardship\ul0\nosupersub\cf 8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 dispensation\ul0\nosupersub\cf8\f9\f s24 (cf. \ul0\nosupersub\cf12\f13\fs24 Luke 16: 2, 3, 4; \up0 \expndtw-1\charsc alex100 1 Corinthians 9:17; Ephesians 1:10; 3:2, 9; Colossians 1:25; 1 Timothy 1 :4\ul0\nosupersub\cf8\f9\fs24 ). The \up0 \expndtw-3\charscalex100 verb form occ urs but once (\ul0\nosupersub\cf12\f13\fs24 Luke 16:2\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmul t0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1729\sb35\sl-240 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f 24\fs19 1\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 The Practica l Standard Dictionary of the English Language\ul0\nosupersub\cf7\f8\fs20 (New Y ork: Funk and Wagnalls Co., 1927). \up0 \expndtw-2\charscalex100 \ul0\super\cf23 \f24\fs19 2\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Greek-Engl ish Lexicon\ul0\nosupersub\cf7\f8\fs20 , Liddell & Scott (New York: Harper & Bro thers, 1889). \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\ sl-230\slmult0 \par\pard\ql\li10238\sb29\sl-230\slmult0 \up0 \expndtw-2\charscal ex100 11 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz520\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{

\sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g13}{\bkmkend Pg13}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0\fi282 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Dr. C. I. Scofield, whose Refere nce Bible has had a great impact in the field of \line \up0 \expndtw0\charscalex 103 dispensational interpretation, defined dispensation as "A period of time dur ing \line \up0 \expndtw0\charscalex103 which man is tested in respect to some \u l0\nosupersub\cf9\f10\fs24 specific\ul0\nosupersub\cf8\f9\fs24 revelation of th e will of God.''\ul0\super\cf22\f23\fs23 3 \line \up0 \expndtw-1\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 Dr. L. Berkhof, who admits that the word \ul0\ nosupersub\cf9\f10\fs24 dispensation\ul0\nosupersub\cf8\f9\fs24 is a Script ural one, \line \up0 \expndtw0\charscalex103 contends that Dr. Scofield uses th e word in an unscriptural sense. He says: "It \line \up0 \expndtw-1\charscalex10 0 denotes a stewardship, an arrangement, or an administration, but never a testi ng \line \up0 \expndtw-2\charscalex100 time or a time of probation.''\ul0\s uper\cf22\f23\fs23 4\ul0\nosupersub\cf8\f9\fs24 It is unfortunate that D r. Scofield began his \line \up0 \expndtw-2\charscalex100 definition as a per iod of time, for a dispensation is not a period of time, although it \line \up0 \expndtw0\charscalex100 must be admitted that a dispensation must take place dur ing a certain period of \line \up0 \expndtw0\charscalex102 time, and doubtless t his is what Dr. Scofield intended to say. It is also true that \line \up0 \expnd tw0\charscalex100 the word in itself contains no thought of being a time of test ing, but the words of \line \up0 \expndtw-2\charscalex100 Paul should bear some weight at this point, for he says: "It is required in stewards \line \up0 \expnd tw0\charscalex102 that a man be found faithful" (1 Corinthians 4:2), and it shou ld be remembered \line \up0 \expndtw-2\charscalex100 that our Lord emphasized th is same point in the parable of the unfaithful steward, \line \up0 \expndtw0\cha rscalex105 (\ul0\nosupersub\cf12\f13\fs24 Luke 12:42-48\ul0\nosupersub\cf8\f9\fs 24 ). The steward was not the owner of the household: he was a \line \up0 \expnd tw-1\charscalex100 mere servant and the master would necessarily put him to some test to prove his \line \up0 \expndtw0\charscalex102 trustworthiness. Hence, Sc ofield's idea of God putting His stewards to a test is \line \up0 \expndtw-3\cha rscalex100 not far-fetched. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj \li1800\ri1606\sb14\sl-273\slmult0\fi201 \up0 \expndtw0\charscalex107 Ryrie giv es what he calls a concise definition: "A dispensation is a \up0 \expn dtw0\charscalex104 distinguishable economy in the outworking of God's pur pose.''\ul0\super\cf22\f23\fs23 5\ul0\nosupersub\cf8\f9\fs24 He also \up0 \ex pndtw0\charscalex100 comments: "A dispensation is from God's viewpoint an econom y; from man's, a \up0 \expndtw-2\charscalex100 responsibility; and in relation t o progressive revelation, a stage in it.''\ul0\super\cf22\f23\fs23 6 \par\pard\q l \li1997\sb0\sl-276\slmult0 \par\pard\ql\li1997\sb9\sl-276\slmult0 \up0 \expndt w-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Chafer agrees with Scofield in emp hasizing the time element. He says: \par\pard\qj \li2520\ri1608\sb261\sl-280\slm ult0 \up0 \expndtw0\charscalex100 As a time measurement, a dispensation is a per iod which is identified by \line \up0 \expndtw0\charscalex100 its relation to some particular purpose of God \up0 \expndtw0\charscalex100 - a purpose to be \par\pard\qj \li2520\ri1603\sb6\sl-273\slmult0 \up0 \expndtw0\charscalex1 03 accomplished within that period. The earlier dispensations, being so far \lin e \up0 \expndtw0\charscalex103 removed in point of time from the present, are no t as clearly defined as \line \up0 \expndtw-1\charscalex100 are the later dis pensations. For this reason, Bible expositors are not \line \up0 \expndtw -1\charscalex100 always agreed regarding the precise features of the more remote

periods.\ul0\super\cf22\f23\fs23 7 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par \pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul 0\nosupersub\cf8\f9\fs24 It will be observed that in the Gospel records the words steward and \line \up0 \expndtw-1\charscalex100 stewardship (or dispensation) are used in the literal, physical, and material \line \up0 \expndtw0\charscalex105 sense; whereas Paul uses these words in the spi ritual sense of God's \line \up0 \expndtw0\charscalex106 household., It is fr om Paul's use of the word that dispensationalists get their \line \up0 \expndtw2\charscalex100 authority for applying this term to other divine arrangements in other ages. If Paul \line \up0 \expndtw0\charscalex105 could rightfully apply t he word \ul0\nosupersub\cf9\f10\fs24 oikonomia\ul0\nosupersub\cf8\f9\fs24 to th e present plan and program of \line \up0 \expndtw-2\charscalex100 God, then it s hould be proper to apply it to any past or future arrangements of the \par\pard\ ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\q l\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndt w-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 3\ul0\nosuper sub\cf7\f8\fs20 The Scofield Reference Bible (New York: Oxford University Press , 1945), p. 5. \par\pard\ql \li1800\ri1979\sb0\sl-230\slmult0 \up0 \expndtw-2\ch arscalex100 \ul0\super\cf23\f24\fs19 4\ul0\nosupersub\cf7\f8\fs20 Louis Berkhof , \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941), p.290. \up0 \expndtw-2\cha rscalex100 \ul0\super\cf23\f24\fs19 5\ul0\nosupersub\cf7\f8\fs20 Charles Caldwe ll Ryrie, \ul0\nosupersub\cf24\f25\fs20 Dispensationalism Today\ul0\nosupersub\c f7\f8\fs20 (Chicago: Moody Press, 1965), p. 29. \line \up0 \expndtw-4\charscale x100 \ul0\super\cf23\f24\fs19 6\ul0\nosupersub\cf7\f8\fs20 Ibid., p. 32. \par\p ard\ql \li1800\sb0\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\ f24\fs19 7\ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs 20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Dallas: Dallas Seminary Pres s, 1947), I, p. 40. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li1023 8\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\ch arscalex100 12 {\shp {\*\shpinst\shpleft1800\shptop13147\shpright4680\shpbottom13167\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz417\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g14}{\bkmkend Pg14}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0 \sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\c harscalex105 \ul0\nosupersub\cf8\f9\fs24 plan and will of God. The dictionary de finition, quoted earlier, recognizes this \up0 \expndtw-3\charscalex100 usage in speaking of the Mosaic dispensation. \par\pard\ql \li1800\sb0\sl-276\slmult0 \p ar\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper sub\cf6\f7\fs24 NUMBER OF DISPENSATIONS \par\pard\qj \li1800\ri1594\sb264\sl-277 \slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Ehlert h as compiled a history of dispensationalism which traces the various \up0 \expndt w-2\charscalex100 views on the subject from the beginning of the Christian era t o the present.\ul0\super\cf22\f23\fs23 8\ul0\nosupersub\cf8\f9\fs24 The \up0 \expndtw-1\charscalex100 study reveals that students of the Word have broken dow n the entire redemptive \up0 \expndtw0\charscalex104 history into anywhere from two to twelve distinct dispensations. No doubt the \up0 \expndtw0\charscalex100 majority of those who call themselves dispensationalists today follow f airly \up0 \expndtw0\charscalex100 closely Dr. Scofield's outline of seven

dispensations. Berkhof, a covenant \up0 \expndtw0\charscalex103 theologian, opposes the Scofield view and states: "On the basis of all that has \up0 \expndt w0\charscalex100 been said it is preferable to follow the traditional lines by d istinguishing just two \up0 \expndtw0\charscalex103 dispensations or administrat ions, namely, that of the Old, and that of the New \up0 \expndtw0\charscalex106 Testament, and to subdivide the former into several periods or stages in the \up 0 \expndtw-2\charscalex100 revelation of the covenant of grace.\u8221?\ul0\ super\cf22\f23\fs23 9\ul0\nosupersub\cf8\f9\fs24 Hodge, another covenant theologian, \up0 \expndtw-1\charscalex100 recognizes four dispensations.\ul0\s uper\cf22\f23\fs23 10\ul0\nosupersub\cf8\f9\fs24 It is interesting to note that these covenant \up0 \expndtw0\charscalex103 theologians who see the present order as the last of the dispensations, \up0 \expndtw0\charscalex 106 completely overlook the fact that Paul speaks of a dispensation which is yet \up0 \expndtw0\charscalex100 future, the dispensation of the fulness of times, (\ul0\nosupersub\cf12\f13\fs24 Ephesians 1:10\ul0\nosupersub\cf8\f9\fs24 ), whic h fact, at \up0 \expndtw-3\charscalex100 once brands these schemes as inadequate . \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi266 \up0 \expndtw-2\charsca lex100 Just as with any other doctrine which man tries to formulate from the rev elation \line \up0 \expndtw0\charscalex102 of the Word, it is to be expected tha t there will be differences of opinion on the \line \up0 \expndtw-2\charscalex10 0 subject of the dispensations. Dispensationalists are no more agreed o n the \line \up0 \expndtw0\charscalex100 number and the divisions of the dispen sations than they are on the doctrines of \line \up0 \expndtw0\charscalex100 ele ction or the second coming of Christ. Some men call themselves either non-\line \up0 \expndtw0\charscalex100 or anti-dispensationalists, arguing that lack of ag reement is proof of the falsity of \line \up0 \expndtw-1\charscalex100 the doctr ine. To say the least, this is a rather immature position to take. The lack \lin e \up0 \expndtw-1\charscalex100 of agreement should be a challenge to more dilig ent study. No one man, with the \line \up0 \expndtw0\charscalex103 exception of Christ, has had all over that truth. An open-minded, unprejudiced \line \up0 \ex pndtw0\charscalex100 study should bring believers close to unity in this field. It is no mark of spirituality \line \up0 \expndtw0\charscalex105 call one's self anti-anything that is in Scripture, simply to avoid differences or \line \up0 \ expndtw-3\charscalex100 controversy. \par\pard\ql \li1800\sb264\sl-276\slmult0 \ up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 DIFFERENT SYSTEMS OF DI SPENSATIONALISM \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri16 08\sb10\sl-275\slmult0\fi294 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 Covenant Theology sees all of God's dealings with humanity under one of t wo \line \up0 \expndtw0\charscalex100 covenants. The Covenant of Works, tho ugh not mentioned in the Bible, is \line \up0 \expndtw0\charscalex102 supp osed to be a covenant God made with Adam when He created him, under \line \up0 \ expndtw0\charscalex107 which Adam had the opportunity to earn eternal life by hi s good works. It is \line \up0 \expndtw0\charscalex107 taught that Adam broke th e covenant, and that he and his offspring, having \par\pard\qj \li1800\sb0\sl-24 0\slmult0 \par\pard\qj\li1800\ri1641\sb194\sl-240\slmult0 \up0 \expndtw0\charsca lex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 8\ul0\nosupersub\cf7\f8\ fs20 Arnold D. Ehlert, \ul0\nosupersub\cf24\f25\fs20 A Bibliographic History of Dispensationalism\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Baker Book House, \up0 \expndtw-4\charscalex100 1965). \par\pard\ql \li1800\sb1\sl-215\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 9\ul0\nosupersub\cf7\f8\fs20 Berkhof, op. cit., p. 293. \par\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 \ul0\super\cf23\f24\fs19 10\ul0\nosupersub\cf7\f8\fs20 Char les Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\ f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1940) II, p. 373. \par\p ard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\ pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 13 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz408\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{

\sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g15}{\bkmkend Pg15}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\c harscalex100 \ul0\nosupersub\cf8\f9\fs24 become totally depraved, were no longer able to earn eternal life by their works. \line \up0 \expndtw0\charscalex105 Th erefore God proceeded to make a Covenant of Grace with Adam and his \line \up0 \ expndtw0\charscalex100 seed, so that everything that follows from Adam to the pr esent and to the end of \line \up0 \expndtw0\charscalex100 time is the outwor king of this Covenant of Grace. The Mosiac Covenant, \line \up0 \expndtw 0\charscalex102 according to this view, is not a covenant of works, as Paul repr esents it in both \line \up0 \expndtw0\charscalex105 Romans and Galatians, but i s a part of the covenant of grace. Says Berkhof: \line \up0 \expndtw0\charscalex 100 "The covenant of Sinai was \ul0\nosupersub\cf9\f10\fs24 essentially\ul0 \nosupersub\cf8\f9\fs24 the same as that established with \line \up0 \exp ndtw-1\charscalex100 Abraham, though the form differed somewhat.''\ul0\super\cf2 2\f23\fs23 11\ul0\nosupersub\cf8\f9\fs24 This system of doctrine makes \line \up0 \expndtw0\charscalex106 the Church of this dispensation to be spiritual Isr ael; it spiritualizes all of the \line \up0 \expndtw0\charscalex107 promises of the Old Testament; it denies that Israel as a nation will ever be \line \up0 \ex pndtw0\charscalex104 established in a Messianic Kingdom here on earth; it denies the truth about a \line \up0 \expndtw0\charscalex100 Millennium; and it fails c ompletely to recognize the truth which the Apostle Paul \line \up0 \expndtw0\cha rscalex106 emphasizes, namely, that the present dispensation of the grace of God was \line \up0 \expndtw0\charscalex103 formerly hidden in God and never before revealed to the sons of men in other \line \up0 \expndtw-3\charscalex100 ages an d generations. \par\pard\qj \li1800\ri1606\sb265\sl-276\slmult0\fi268 \up0 \expn dtw0\charscalex100 Most of those who call themselves dispensationalists recogniz e something of \up0 \expndtw-1\charscalex100 the uniqueness of the special revel ation given to the Apostle Paul. Scofield, in an \up0 \expndtw0\charscalex100 of t quoted footnote in his Bible, commenting on Paul's use of the word \ul0\nosupe rsub\cf9\f10\fs24 mystery\ul0\nosupersub\cf8\f9\fs24 , \up0 \expndtw-1\charscale x100 states: \u8220?The revelation of this mystery (about the church), which was foretold but \up0 \expndtw-2\charscalex100 not explained by Christ (\ul0\nosupe rsub\cf12\f13\fs24 Matt.16:18\ul0\nosupersub\cf8\f9\fs24 ), was committed to Pau l. In his writings alone \up0 \expndtw-3\charscalex100 we find the doctrine, pos ition, walk, and destiny of the church."\ul0\super\cf22\f23\fs23 12 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Scofield felt there wa s sufficient warrant for distinguishing seven distinct and \line \up0 \expndtw-2 \charscalex100 consecutive methods of God's dealing with mankind. The purpose of these seven \line \up0 \expndtw0\charscalex100 dispensations was to prove to ma n his total depravity and his complete inability \line \up0 \expndtw0\charscalex 103 to save himself. Thus God places man under every conceivable arrangement: \l ine \up0 \expndtw0\charscalex100 under Innocence in Eden, under Conscience until the flood, under Human \line \up0 \expndtw0\charscalex100 Government until Abraham, under Promise until Moses, under Law until Christ, \line \up0 \ex pndtw0\charscalex100 under Grace until the Second Coming of Christ, and under th e personal reign of \line \up0 \expndtw0\charscalex100 Christ on earth in the Mi llennial Kingdom. Each of these dispensations is said to \line \up0 \expndtw-2\c harscalex100 end in man\u8217?s failure, followed by God\u8217?s judgment and th en a new beginning. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ ri1608\sb11\sl-275\slmult0\fi335 \up0 \expndtw0\charscalex100 Considerable criti

cism has been leveled against this dispensational scheme, \line \up0 \expndtw0\c harscalex104 especially as represented on charts of the dispensations, which app ear to be \line \up0 \expndtw-1\charscalex100 saying that the principle which ch aracterized each of these economies ceased or \line \up0 \expndtw0\charscalex100 became inoperative at the end of each period. This is obviously not true. \line \up0 \expndtw0\charscalex100 Conscience did not cease with the floo d; human government did not cease with \line \up0 \expndtw0\charscalex100 the ca ll of Abraham; the promise assuredly did not pass away with the giving of \line \up0 \expndtw0\charscalex102 the law, for Paul plainly states that the law coven ant could not disannul, "that it \line \up0 \expndtw0\charscalex100 should make the promise of none effect" (\ul0\nosupersub\cf12\f13\fs24 Galatians 3:17\ul0\no supersub\cf8\f9\fs24 ). These facts show us \line \up0 \expndtw0\charscalex100 t hat these dispensation are inter-related that many of principles injected into a n \line \up0 \expndtw-3\charscalex100 earlier dispensation continue in effect th roughout subsequent ones. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\l i1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb163\sl-230\slmult0 \up0 \expndtw3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 11\ul0\nosupers ub\cf7\f8\fs20 Berkhof, op cit., p.297. \par\pard\ql \li1800\sb10\sl-230\slmult 0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 12\ul0\nosupersub\cf7\f 8\fs20 Scofield, op. cit., p. 1252. \par\pard\ql \li10238\sb0\sl-230\slmult0 \p ar\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \ up0 \expndtw-2\charscalex100 14 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz413\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g16}{\bkmkend Pg16}\par\pard\li2135\sb0\sl-276\slmult0\par\pard\li2135\sb0\sl-27 6\slmult0\par\pard\li2135\sb0\sl-276\slmult0\par\pard\li2135\sb0\sl-276\slmult0\ par\pard\li2135\sb108\sl-276\slmult0\fi0\tx10305 \up0 \expndtw0\charscalex105 \u l0\nosupersub\cf8\f9\fs24 The Scofield scheme has also come to be known as \ul0\nosupersub\cf9\f10\fs24 Acts\tab \up0 \expndtw0\charscalex10 4 2\par\pard\qj \li1800\ri1603\sb0\sl-276\slmult0 \up0 \expndtw-2\charscalex100 dispensationalism\ul0\nosupersub\cf8\f9\fs24 , because it beings the presen t dispensation at the day of \line \up0 \expndtw0\charscalex108 Pentecost i n Acts 2. It is of much greater importance for us to be correctly \line \up0 \e xpndtw0\charscalex100 informed about our present dispensation than about past ones; hence the \line \up0 \expndtw0\charscalex100 importance of knowing when our dispensation began, and hence the reason for \line \up0 \expndtw-1\cha rscalex100 classifying dispensational views on this basis. There are many dispen sationalists \line \up0 \expndtw0\charscalex104 who believe that while Pentecost was a most important day in God's dealings \line \up0 \expndtw0\charscalex100 w ith the nation of Israel, it was assuredly not the casting away of Israel and th e \line \up0 \expndtw0\charscalex106 beginning of the new and unprophesied dispe nsation of the mystery with its \line \up0 \expndtw0\charscalex100 hitherto unhe ard of Church, the Body of Christ. These latter are divided into two \line \up0 \expndtw-2\charscalex100 groups, one believing that the new dispensation began w ith either the conversion \line \up0 \expndtw0\charscalex105 or the ministry of the Apostle Paul to whom this new revelation was made, at \line \up0 \expndtw0\c harscalex104 either Acts 9 or l3, and the Other group believing that it began wi th Paul after \line \up0 \expndtw-2\charscalex100 Acts 28. Since there is litt le practical difference between the Acts 9 and the Acts \line \up0 \expndtw0\cha rscalex100 13 views, these positions are usually considered in general as one. T

hose who \line \up0 \expndtw0\charscalex105 hold the Acts 2 position like to ref er to those who hold the Acts 13 or Acts 28 \line \up0 \expndtw0\charscalex100 v iews as extreme or ultra-dispensationalists. Ryrie, who holds the Acts \up0 \expndtw-3\charscalex100 2 \par\pard\ql \li1800\sb1\sl-261\slmult0\tx6944 \ up0 \expndtw0\charscalex106 position, refers to those of the Acts \t ab \up0 \expndtw0\charscalex103 13 persuasion \ul0\nosupersub\cf9\f10\fs24 a s Moderate \par\pard\qj \li1800\ri1607\sb7\sl-276\slmult0 \up0 \expndtw0\chars calex104 Ultradispensationalists\ul0\nosupersub\cf8\f9\fs24 , and those who hold the Acts 28 position as \ul0\nosupersub\cf9\f10\fs24 Extreme \line \up0 \expnd tw0\charscalex100 Ultradispensationalists\ul0\nosupersub\cf8\f9\fs24 ,\ul0\super \cf22\f23\fs23 13\ul0\nosupersub\cf8\f9\fs24 although he admits that his own vi ew is considered to \line \up0 \expndtw-1\charscalex100 be ultradispensational by antidispensationalists.\ul0\super\cf22\f23\fs23 14\ul0\nosupersub\cf8\f9\fs 24 There are thus four major \line \up0 \expndtw-2\charscalex100 groups of dispensationalists, Covenant theologians who recognize only two basic \line \up 0 \expndtw0\charscalex100 dispensations and who oppose dispensationalism as a principle of biblical \line \up0 \expndtw-1\charscalex100 interpretation, and the three groups who do recognize this principle but being the \line \up0 \ expndtw-2\charscalex100 new dispensation of the mystery at either Acts 2, Acts 3 , or Acts 28. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscal ex100 \ul0\nosupersub\cf6\f7\fs24 THE DISPENSATIONAL POSITION OF THIS BOOK \par\ pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1607\sb12\sl-274\slmult 0\fi279 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This book repr esents the position that the present dispensation began with the \line \up0 \exp ndtw0\charscalex102 Apostle Paul before he wrote his first epistle. This is the position of the \line \up0 \expndtw-2\charscalex100 organization k nown as the Grace Gospel Fellowship. In order to justify this \line \u p0 \expndtw0\charscalex100 position it will be necessary to show the impossibili ty of our dispensation having \line \up0 \expndtw0\charscalex105 begun at either Acts 2 or Acts 28. The position of Covenant Theology will be \line \up0 \expndt w0\charscalex100 discussed more fully in the section on Ecclesiology. Th at section will also \line \up0 \expndtw0\charscalex100 develop more fully th e Mid-Acts position in contrast with the Early Acts and Late \line \up0 \expndtw -3\charscalex100 Acts positions. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pa rd\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf 6\f7\fs24 Reasons Why This Dispensation Did Not Begin at Acts 2 \par\pard\qj \li 1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi320 \up 0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. Everything that happene d at Pentecost was in fulfillment of Old Testament \up0 \expndtw-1\charscalex100 prophecy. Could that which was made known to the sons of men in ot her \up0 \expndtw0\charscalex102 generations be the same as that which was never made known to them? (\ul0\nosupersub\cf12\f13\fs24 Acts \up0 \expndtw-3\charsca lex100 2:16; 3:24 \ul0\nosupersub\cf8\f9\fs24 cf.\ul0\nosupersub\cf12\f13\fs24 Ephesians 3:5, 9; Colossians 1:25, 26\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\ li1800\sb163\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs 20\ul0\super\cf23\f24\fs19 13\ul0\nosupersub\cf7\f8\fs20 Ryrie, \ul0\nosupersub \cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 . pp. 194, 195. \par\pard\ql \ li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs1 9 14\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupers ub\cf7\f8\fs20 ., p. 193. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\ li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndt w-2\charscalex100 15 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz433\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768}

} {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g17}{\bkmkend Pg17}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1609\sb123\sl-273\slmult0\fi282 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 2. The Body of Christ of this di spensation is a joint-body of Jews and Gentiles, \up0 \expndtw-1\charscalex100 b ut the ministry of Pentecost and for some seven or eight years thereafter was to \up0 \expndtw0\charscalex100 the Jews only (\ul0\nosupersub\cf12\f13\fs24 Ephes ians 3:6\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\fs24 Acts 2:14 , 22; 3:12, 25, 26; 4:8; 5:31; 11:19\ul0\nosupersub\cf8\f9\fs24 ). If \up0 \expn dtw0\charscalex100 it is argued that God began the Body of Christ secr etly at Pentecost, not \up0 \expndtw0\charscalex100 revealing it until Pau l came upon the scene, it must be admitted that the \up0 \expndtw-1\ch arscalex100 message being dispensed between Pentecost and Paul was that of the p rophets \up0 \expndtw-2\charscalex100 and not that of the Pauline revelation. \p ar\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb2\sl-280\slmu lt0 \up0 \expndtw0\charscalex104 3. The Scripture states that Pentecost ushered in the last days of Israel (\ul0\nosupersub\cf12\f13\fs24 Acts \up0 \expndtw0\ch arscalex105 2:17\ul0\nosupersub\cf8\f9\fs24 ). There is no hint that Pentecost w as the first day of a new and hitherto \up0 \expndtw-3\charscalex100 unpredicted dispensation. \par\pard\qj \li1800\ri1609\sb264\sl-276\slmult0\fi268 \up0 \expn dtw0\charscalex108 4. The first real offer of the kingdom was given to Israel a fter the day of \up0 \expndtw0\charscalex103 Pentecost (\ul0\nosupersub\cf12\f13 \fs24 Acts 3:19-21\ul0\nosupersub\cf8\f9\fs24 ). Christ Himself made it very cle ar that He had to first \up0 \expndtw0\charscalex103 suffer before the glories o f the kingdom could come in (\ul0\nosupersub\cf12\f13\fs24 Luke 24:26\ul0\nosupe rsub\cf8\f9\fs24 cf\ul0\nosupersub\cf12\f13\fs24 . 1 Peter \up0 \expndtw-2\char scalex100 1:11\ul0\nosupersub\cf8\f9\fs24 ). If God had already begun this prese nt dispensation it seems highly unlikely \up0 \expndtw0\charscalex100 that He wo uld have then offered to send Jesus back to establish the kingdom of \up0 \expnd tw-3\charscalex100 the millennial dispensation. \par\pard\qj \li1800\sb0\sl-273\ slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\char scalex104 5. Paul teaches that it was because of Israel's being cast aside that \up0 \expndtw-1\charscalex100 reconciliation was sent to the Ge ntiles, which marked the beginning of this \up0 \expndtw-2\charscalex100 d ispensation (\ul0\nosupersub\cf12\f13\fs24 Romans 11:11, 12, 15\ul0\nosupersub\c f8\f9\fs24 ). But Israel was not cast aside at Pentecost; \up0 \expndtw-3\charsc alex100 rather the message was sent to them first of all (\ul0\nosupersub\cf12\f 13\fs24 Acts 3:26\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-270\ slmult0 \par\pard\qj\li1800\ri1609\sb20\sl-270\slmult0\fi309 \up0 \expndtw0\char scalex100 (NOTE: Those who suppose that Holy Spirit baptism is proof that the Bo dy of \up0 \expndtw0\charscalex108 Christ began at Pentecost are referred to tha t subject under the section on \up0 \expndtw-3\charscalex100 Ecclesiology). \par \pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Reasons Why This Dispensat ion Did Not Begin At or After Acts 28 \par\pard\qj \li1800\sb0\sl-275\slmult0 \p ar\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi295 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. The fact that Israel had already fallen is clearl y set forth before the close of \up0 \expndtw0\charscalex103 the Acts. In fact, it is set forth in Paul's earliest epistle (\ul0\nosupersub\cf12\f13\fs24 1 Thes salonians 2:16\ul0\nosupersub\cf8\f9\fs24 ). \up0 \expndtw0\charscalex100 This i s why we have taken the position as stated earlier that we believe that the \up0 \expndtw0\charscalex102 present dispensation began with Paul before he wrote hi s first epistle. Romans \up0 \expndtw-3\charscalex100 11 also clearly speaks of Israel's fall before Acts 28. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\f i268 \up0 \expndtw0\charscalex106 2. The Body of Christ of this dispensation is

definitely addressed in Paul's \line \up0 \expndtw-2\charscalex100 epistles writ ten during the Acts period (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 12:13, 2 7; Romans 12:5\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-280\slm ult0 \par\pard\qj\li1800\ri1615\sb1\sl-280\slmult0\fi275 \up0 \expndtw-2\charsca lex100 3. The mystery is likewise revealed in Paul's earlier epistles (\ul0\nosu persub\cf12\f13\fs24 1 Corinthians 2:7; \up0 \expndtw-3\charscalex100 15:51; Rom ans 16:25\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb261\sl-280 \slmult0\fi268 \up0 \expndtw0\charscalex103 4. Paul was in prison in Acts 28 for preaching the mystery\ul0\nosupersub\cf12\f13\fs24 (Ephesians 6:19, \line \up0 \expndtw-1\charscalex100 20\ul0\nosupersub\cf8\f9\fs24 ). Advocates of the Acts 28 view admit that Ephesians, Philippians, and \line \up0 \expndtw-2 \charscalex100 Colossians were written during that imprisonment \up0 \expnd tw-2\charscalex100 (cf. Appendix \up0 \expndtw-2\charscalex100 180, \ul0\nosupe rsub\cf9\f10\fs24 The \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li1 0238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li1 0238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb102\sl-230\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 16 \par\pard\sect\sectd\fs24\paperw1 2240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg18}{\bkmkend Pg18}\par\pard\ql \li 1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li18 00\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb108\sl-276\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Companion Bible\ul0\nosupersub\cf8\f9\fs24 ). Paul must, therefore, have preach ed the mystery before Acts \par\pard\ql \li1800\sb1\sl-256\slmult0 \up0 \expndtw -3\charscalex100 28. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \ri1616\sb23\sl-270\slmult0\fi278 \up0 \expndtw-1\charscalex100 5. The gospel of the grace of God which is the message of the dispensation of \up0 \expndtw0\cha rscalex100 the grace of God was the subject of Paul's preaching in \ul0\nosupers ub\cf12\f13\fs24 Acts 20:24\ul0\nosupersub\cf8\f9\fs24 , and he had \up0 \expndt w-3\charscalex100 by no means just begun that ministry. \par\pard\qj \li1800\sb0 \sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up0 \expndt w0\charscalex103 6. There was a good work begun in the Philippian believers in A cts 16, and \up0 \expndtw0\charscalex100 after Acts 28 these same believers were having the same good work carried on \up0 \expndtw0\charscalex102 in themselves (\ul0\nosupersub\cf12\f13\fs24 Philippians 1:5, 6\ul0\nosupersub\cf8\f9\fs24 ). There could not have been, therefore, any \up0 \expndtw-3\charscalex100 chan ge of dispensation between these two points. \par\pard\qj \li1800\ri1609\sb261\s l-280\slmult0 \up0 \expndtw0\charscalex100 7. There is only one Body of Christ, according to \ul0\nosupersub\cf12\f13\fs24 Ephesians 4:4\ul0\nosupersub\cf8\f9\f s24 , but if the Body \up0 \expndtw-3\charscalex100 of \ul0\nosupersub\cf12\f13\ fs24 1 Corinthians 12:13\ul0\nosupersub\cf8\f9\fs24 is a different Body then th ere are two bodies. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\ch arscalex100 8. Both the pre-prison and the prison epistles of Paul: \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1613\sb1\sl-280\slmult0\fi280 \up0 \expndtw-1\charscalex100 (1) Link this One Body with One Spirit and One Bap tism (\ul0\nosupersub\cf12\f13\fs24 Ephesians 4:4, 5 \ul0\nosupersub\cf8\f9\fs24 cf.\ul0\nosupersub\cf12\f13\fs24 I \up0 \expndtw-2\charscalex100 Corinthians 1 2:13\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\ pard\qj\li1800\ri1608\sb37\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex105 (2) Teach that this One Body is composed of believing Jews and Gentiles \up0 \expnd tw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Ephesians 2:16\ul0\nosupersub\ cf8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\fs24 I Corinthians 12:13\ul0\nosupersu b\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 608\sb4\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 (3) Teach reconciliati on of believing Jews and Gentiles on the basis of the \up0 \expndtw-3\charscalex 100 Cross (\ul0\nosupersub\cf12\f13\fs24 Ephesians 2:14-16\ul0\nosupersub\cf8\f9 \fs24 cf. \ul0\nosupersub\cf12\f13\fs24 2 Corinthians 5:14-21\ul0\nosupersub\cf 8\f9\fs24 ). \par\pard\qj \li1800\ri1622\sb261\sl-280\slmult0\fi307 \up0 \expndt w-1\charscalex100 (4) Associate the message with God's purpose which He purposed before the \up0 \expndtw-3\charscalex100 ages (\ul0\nosupersub\cf12\f13\fs24 Ep hesians 1:3, 4, 9\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\fs24

1 Corinthians 2:7\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-276\ slmult0 \par\pard\qj\li1800\ri1606\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\chars calex103 Thus far the discussion concerning the dispensational position taken in this \line \up0 \expndtw0\charscalex100 book on Theology has centered around th e time of the beginning of the present \line \up0 \expndtw0\charscalex100 dispen sation. Dispensationalists generally agree that this dispensation will close \li ne \up0 \expndtw-1\charscalex100 with the rapture or catching up of the saints a s recorded in \ul0\nosupersub\cf12\f13\fs24 I Thessalonians 4:13-\line \up0 \exp ndtw-1\charscalex100 18\ul0\nosupersub\cf8\f9\fs24 , but again three views have been held as to the time of this rapture: before, in \line \up0 \expndtw-1\chars calex100 the midst, and at the end of the seven year period of Tribulation. The first named \line \up0 \expndtw0\charscalex104 view, that of a pre-tribulation r apture, is here considered to be the teaching of \line \up0 \expndtw0\charscalex 102 Scripture, after which God will again take up His prophetic dealings with Is rael. \line \up0 \expndtw0\charscalex102 After the Tribulation it is believed th at Christ will return to earth to establish His \line \up0 \expndtw-2\charscalex 100 millennial kingdom. This will be followed by a brief rebellion and concluded by the \line \up0 \expndtw0\charscalex102 final resurrection and judgment. These topics will be fully covered under \line \up0 \expndtw-3\charscalex1 00 Eschatology. \par\pard\qj \li1800\ri1607\sb267\sl-273\slmult0\fi305 \up0 \exp ndtw-1\charscalex100 In other matters this book is in general agreement with the regularly accepted \line \up0 \expndtw0\charscalex105 view of the seven dispens ations. It should be noted that the dispensations of \line \up0 \expndtw0\charsc alex101 Innocence, Conscience, Human Government, Promise, Law, and Kingdom are \ line \up0 \expndtw0\charscalex102 all closely related to God's expressed purpose of establishing a kingdom upon \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pa rd\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pa rd\ql\li10238\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\ cf7\f8\fs20 17 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240 {\bkmkstart Pg19}{\bkmkend Pg19}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up 0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 this earth; whereas the pr esent dispensation of Grace is related to His purpose \up0 \expndtw0\charscalex1 08 for the Body of Christ in the heavenlies. It will thus be seen that the ma in \up0 \expndtw0\charscalex102 difference between the dispensationalism of this book and that of the generally \up0 \expndtw-2\charscalex100 held Scofield syst em is the time of the beginning of this present dispensation and \up0 \expndtw-3 \charscalex100 the casting aside of Israel. \par\pard\ql \li1800\sb0\sl-368\slmu lt0 \par\pard\ql\li1800\sb41\sl-368\slmult0 \up0 \expndtw0\charscalex96 \ul0\nos upersub\cf16\f17\fs48 2\ul0\nosupersub\cf20\f21\fs32 RELATION OF DISPENSATION ALISM TO THEOLOGY \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri 1608\sb56\sl-274\slmult0\fi276 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8 \f9\fs24 Theology in the broad sense of the word is the study, not only of God, but also \line \up0 \expndtw0\charscalex102 of all of His works. God's works are usually considered as they affect man and \line \up0 \expndtw0\charscalex102 hi s relationship to God. If God has dealt differently with man during the various \line \up0 \expndtw0\charscalex100 epochs of human history, then it would appear that these differences should be \line \up0 \expndtw0\charscalex104 of great importance in formulating a true Theology. Not only would the \line \up 0 \expndtw0\charscalex100 dispensations be taken into account as one of the doct rines of Scripture, but an \line \up0 \expndtw0\charscalex102 effort would be ma de to see and to understand man's particular dispensational \line \up0 \expndtw2\charscalex100 relationship to God in any given period of history under conside ration. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\s l-276\slmult0\fi292 \up0 \expndtw-1\charscalex100 In order to establish a relati onship between dispensationalism and Theology it \line \up0 \expndtw-2\charscale x100 must be shown that God has indeed dealt differently with men at different p eriods \line \up0 \expndtw0\charscalex105 of human history. Some reference has a lready been made to this fact, but in \line \up0 \expndtw0\charscalex103 what se

nse has God dealt differently? When we say that God dealt differently \line \up0 \expndtw0\charscalex100 with Moses than He did with Noah, do we mean that He ga ve Moses a different \line \up0 \expndtw0\charscalex100 way to be saved than He did to Noah? Was Abel saved by obeying his \line \up0 \expndtw0\ch arscalex100 conscience? Was Moses or David saved by keeping the Ten Commandments ? \line \up0 \expndtw0\charscalex103 Were the disciples saved by living up to th e Sermon on the Mount? By stating \line \up0 \expndtw0\charscalex100 that men we re subjected to various tests during the course of the dispensations, \line \up0 \expndtw0\charscalex100 do we mean that mankind is still on probation? The abov e questions have been \line \up0 \expndtw0\charscalex106 asked because it is evi dent that many opponents of dispensationalism have \line \up0 \expndtw-2\charsca lex100 supposed that this is what dispensationalists teach. Berkhof, for example , states: \par\pard\qj \li2520\ri1602\sb264\sl-277\slmult0 \up0 \expndtw0\charsc alex102 According to the usual representation of this theory man is on probation \line \up0 \expndtw-1\charscalex100 right along. He failed in the first test an d thus missed the reward of eternal \line \up0 \expndtw0\charscalex107 life, but God was compassionate and in mercy gave him a new trial. \line \up0 \expndtw0\c harscalex102 Repeated failures led to repeated manifestations of the mercy of Go d in \line \up0 \expndtw0\charscalex102 the introduction of new trials, which, h owever, kept man on probation all \line \up0 \expndtw0\charscalex107 the time. T his is not equivalent to saying that God \ul0\nosupersub\cf9\f10\fs24 in justice \ul0\nosupersub\cf8\f9\fs24 holds the \line \up0 \expndtw0\charscalex102 natura l man to the condition of the covenant of works--which is perfectly \line \up0 \ expndtw0\charscalex101 true-but that God \ul0\nosupersub\cf9\f10\fs24 in mercy a nd compassion\ul0\nosupersub\cf8\f9\fs24 --and therefore seemingly to \line \up0 \expndtw0\charscalex100 save-gives man one chance after another to meet the var ying conditions, \line \up0 \expndtw-3\charscalex100 and thus to obtain eternal life by rendering obedience to God.\ul0\super\cf22\f23\fs23 15 \par\pard\qj \li1 800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupers ub\cf8\f9\fs24 Dr. Berkhof is one of the very few theologians who has taken the trouble to \line \up0 \expndtw0\charscalex100 even deal with the subject of disp ensationalism, and it is evident from the above \line \up0 \expndtw0\charscalex1 00 quotation that he has either been reading some dispensationalists who were \p ar\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 15\ ul0\nosupersub\cf7\f8\fs20 Louis Berkhof, \ul0\nosupersub\cf24\f25\fs20 Systema tic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishi ng Co., 1941), p. 291. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li1 0238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2 \charscalex100 18 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz410\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g20}{\bkmkend Pg20}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0 \sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw0\c harscalex102 \ul0\nosupersub\cf8\f9\fs24 deeply in error, or he has failed to gr asp what dispensationalists were trying to \line \up0 \expndtw0\charscalex100 sa y. The fact of the matter is that many dispensationalists have gone out of their \line \up0 \expndtw0\charscalex108 way to explain that this is exactly what the y do not believe. In fact, Berkhof \line \up0 \expndtw-2\charscalex100 quotes Bu

llinger, whom many consider to be extreme in his dispensational views: \line \up 0 \expndtw0\charscalex103 "Man was then (in the first dispensation) what is call ed 'under probation.' This \line \up0 \expndtw0\charscalex102 marks off that Adm inistration sharply and absolutely; for \ul0\nosupersub\cf9\f10\fs24 man is not now under \line \up0 \expndtw0\charscalex100 probation\ul0\nosupersub\cf8\f9\fs2 4 . To suppose that he is so, is a popular fallacy which strikes at the root \li ne \up0 \expndtw-1\charscalex100 of the doctrines of grace. Man has been tried a nd tested, and has proved to be a \line \up0 \expndtw0\charscalex104 ruin.''\ul0 \super\cf22\f23\fs23 16\ul0\nosupersub\cf8\f9\fs24 Ryrie quotes a number of w ell known dispensationalists who say the \line \up0 \expndtw-1\charscalex100 sam e thing.\ul0\super\cf22\f23\fs23 17\ul0\nosupersub\cf8\f9\fs24 A quotation fr om Pettingill perhaps expresses the point as clearly \line \up0 \expndtw0\charsc alex100 as could be stated: "Salvation has always been, as it is now, purely a g ift of God \line \up0 \expndtw0\charscalex100 in response to faith. The dis pensational tests served to show man's utter \line \up0 \expndtw0\charscal ex106 helplessness, in order to bring him to faith, that he might be saved by gr ace \line \up0 \expndtw-2\charscalex100 through faith plus nothing.''\ul0\super\ cf22\f23\fs23 18\ul0\nosupersub\cf8\f9\fs24 In the face of these plain statem ents it is difficult to \line \up0 \expndtw0\charscalex106 understand how or why Berkhof and other covenant theologians continue to \line \up0 \expndtw-3\charsc alex100 make such accusations. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard \qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 Actually it is the covenant theologian who teaches that there have been two \line \up0 \ expndtw0\charscalex103 ways of salvation. It is taught that God made a Covenant of Works with Adam \line \up0 \expndtw0\charscalex106 before he fell, whereby Ad am could earn eternal life by his own works. After \line \up0 \expndtw0\charscal ex100 Adam fell it became impossible for him to gain eternal life by works, and so God \line \up0 \expndtw0\charscalex100 then made a Covenant of Grace with Ada m and we are told that every one from \line \up0 \expndtw-3\charscalex100 that d ay to this has been saved by believing the same gospel message. \par\pard\qj \li 1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex106 This so-called Covenant of Works, which is a basic con cept in Covenant \line \up0 \expndtw0\charscalex100 Theology, is not to be found in Scripture. Berkhof admits that "it is perfectly true \line \up0 \expndtw-1\c harscalex100 that no such promise is explicitly recorded," and "it is perfectly true that Scripture \line \up0 \expndtw0\charscalex103 contains no explicit prom ise of eternal life to Adam.''\ul0\super\cf22\f23\fs23 19\ul0\nosupersub\cf8\f9\ fs24 Cocceius and Turretin \line \up0 \expndtw-2\charscalex100 invented this teaching back in the seventeenth century and it has since become a \line \up0 \e xpndtw0\charscalex102 dogma of the Reformed bodies. It is true that Adam's obedi ence was tested by \line \up0 \expndtw0\charscalex102 the command: "Thou shal t not eat of it," \up0 \expndtw-3\charscalex100 (Genesis \up0 \expndtw0\char scalex102 2:17), but there is no \par\pard\qj \li1800\ri1608\sb0\sl-280\slmu lt0 \up0 \expndtw0\charscalex100 suggestion that Adam had to earn eternal life. He was created with life. He was \line \up0 \expndtw0\charscalex100 not created in a lost condition wherein he needed to obtain life. He had life as a \line \up 0 \expndtw0\charscalex103 gift from God, but his continuance in that life depend ed upon his obedience to \line \up0 \expndtw-3\charscalex100 God. \par\pard\qj \ li1800\ri1608\sb245\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 It is no d oubt true that Scripture recognizes a potential way of salvation by \line \up0 \ expndtw0\charscalex100 works, but it is equally true that no one has ever been a ble to attain to it by that \line \up0 \expndtw0\charscalex103 means. Paul in Ro mans 2 argues for the righteous judgment of God. He says: \line \up0 \expndtw0\c harscalex103 "Who will render to every man according to his deeds: to them who b y patient \line \up0 \expndtw0\charscalex100 continuance in well doing seek for glory and honor and immortality, eternal life." \line \up0 \expndtw0\charscalex1 00 But in the next chapter he proves that neither Jew nor Gentile by nature is \ par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb212\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 1 6\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\

cf7\f8\fs20 ., p. 291. \par\pard\qj \li1800\ri2401\sb19\sl-220\slmult0 \up0 \exp ndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 17\ul0\nosupersub\cf7\f8\fs20 Cha rles Caldwell Ryrie, \ul0\nosupersub\cf24\f25\fs20 Dispensationalism Today\ul0\n osupersub\cf7\f8\fs20 (Chicago: Moody Press, 1965), pp. 113-115. \up0 \expndtw3\charscalex100 \ul0\super\cf23\f24\fs19 18\ul0\nosupersub\cf7\f8\fs20 \ul0\nos upersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., pp. 114, 115. \par\pard \ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f2 4\fs19 19\ul0\nosupersub\cf7\f8\fs20 Berkhof, op. cit., pp, 21B, 216. \par\pard \ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\par d\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 19 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz397\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g21}{\bkmkend Pg21}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw-1\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 seeking after God: "As it is written, There is none righteous, no, not one: there is \line \up0 \expndtw-1\charscalex1 00 none that understandeth, there is none that seeketh after God. They are all g one \line \up0 \expndtw0\charscalex102 out of the way, they are together become unprofitable; there is none that doeth \line \up0 \expndtw0\charscalex103 good, no, not one." This, then, is only a potential way of salvation: man's utter \lin e \up0 \expndtw0\charscalex100 depravity makes it impossible of attainment. Disp ensationalists do not teach that \line \up0 \expndtw0\charscalex105 God had diff erent ways of saving people in different dispensations, and they \line \up0 \exp ndtw0\charscalex108 surely do not teach that God has been experimenting in the various \line \up0 \expndtw0\charscalex100 dispensations to see whethe r man might be able to save himself by one means \line \up0 \expndtw0\charscalex 102 or another. They do teach, however, that man in the various dispensations ha s \line \up0 \expndtw0\charscalex100 been called upon to manifest his faith in d ifferent ways. God did not tell Abel, or \line \up0 \expndtw0\charscalex100 Noah , or Abram, or Moses, or David to believe the same message that Paul told \line \up0 \expndtw0\charscalex100 the Philippian jailer: "Believe on the Lord Jesus C hrist and thou shalt be saved." \line \up0 \expndtw-1\charscalex100 But all of t hese men believed the message that God gave them and they were all \line \up0 \e xpndtw-2\charscalex100 saved on the basis of faith. \par\pard\qj \li1800\ri1608\ sb265\sl-276\slmult0\fi312 \up0 \expndtw0\charscalex100 It must be admitted by a ll that in former times men were accepted or rejected \line \up0 \expndtw0\chars calex100 before God on the basis of the sacrifice they offered. Cain's vegetable sacrifices \line \up0 \expndtw0\charscalex103 were rejected because they were n ot offered in faith. Now, were men in those \line \up0 \expndtw0\charscalex102 d ays saved by animal sacrifices? Did these sacrifices have anything to do with \l ine \up0 \expndtw0\charscalex100 their salvation? If man was saved by gra ce through faith apart from any \line \up0 \expndtw0\charscalex103 ceremony , as he is today, what was the purpose of offering animal sacrifices? \line \up0 \expndtw-1\charscalex100 And could a man have been saved who refused to offer t he sacrifices which God \line \up0 \expndtw-2\charscalex100 had prescribed? Sinc e the breaking of one of the commandments was equivalent \line \up0 \expndtw0\ch arscalex100 to breaking the whole law (\ul0\nosupersub\cf12\f13\fs24 James 2:10\ ul0\nosupersub\cf8\f9\fs24 ), and since every one who broke the law \line \up0 \ expndtw0\charscalex104 was under the curse (\ul0\nosupersub\cf12\f13\fs24 Galat

ians 3:10\ul0\nosupersub\cf8\f9\fs24 ), and since every Israelite was guilty of \line \up0 \expndtw0\charscalex105 breaking at least one of the commandments, e very Israelite must have been \line \up0 \expndtw-3\charscalex100 under the curs e. Could one under the curse be saved? If so, how? \par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi335 \up0 \expndtw0\c harscalex102 The answer to these and similar questions is difficult and involved , and that \line \up0 \expndtw0\charscalex100 for several reasons. When one read s of salvation and of being saved in the Old \line \up0 \expndtw0\charscalex103 Testament and even in the Gospels, he discovers that the salvation is usually \l ine \up0 \expndtw0\charscalex104 from physical enemies, disease, or death. When Peter cried, "Lord, save me" \line \up0 \expndtw0\charscalex100 (\ul0\nosupersub \cf12\f13\fs24 Matthew 14:30\ul0\nosupersub\cf8\f9\fs24 ), he was not thinking a bout salvation from sin: he was sinking in \line \up0 \expndtw0\charscalex104 th e water and asked to be saved from drowning. When the father of John the \line \ up0 \expndtw0\charscalex103 Baptist prophesied, the emphasis was upon the physic al side of salvation. He \line \up0 \expndtw0\charscalex100 declared that God "h ath raised up an horn of salvation for us in the house of his \line \up0 \expndt w0\charscalex100 servant David: as he spake by the mouth of his holy prophets, w hich have been \line \up0 \expndtw0\charscalex100 since the world began; that we should be saved from our enemies, and from the \line \up0 \expndtw0\charscalex1 00 hand of all that hate us .... " (Luke 1:69-71). When Jonathan spoke of "the g reat \line \up0 \expndtw0\charscalex104 salvation" which the Lord had wrought fo r all Israel (\ul0\nosupersub\cf12\f13\fs24 1 Samuel 19:5\ul0\nosupersub\cf8\f 9\fs24 ), he was \line \up0 \expndtw0\charscalex100 referring to David's slaying of Goliath. Also, the Old Testament does not ask the \line \up0 \expndtw0\chars calex100 question: "What must I do to be saved?" And it does not answer it clear ly either. \line \up0 \expndtw0\charscalex102 A third thing that complicates the problem is the fact that in the Old Testament \line \up0 \expndtw0\charscalex10 4 God was dealing both with the nation of Israel and with individuals within tha t \line \up0 \expndtw0\charscalex102 nation. Part of the ritual was a collective work for the whole nation, such as the \line \up0 \expndtw-1\charscalex100 grea t covenant sacrifice of \ul0\nosupersub\cf12\f13\fs24 Exodus 24:1-8\ul0\nosupers ub\cf8\f9\fs24 and the sacrifices of the annual day of \par\pard\ql \li10238\sb 0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb 0\sl-230\slmult0 \par\pard\ql\li10238\sb73\sl-230\slmult0 \up0 \expndtw-2\charsc alex100 \ul0\nosupersub\cf7\f8\fs20 20 \par\pard\sect\sectd\fs24\paperw12240\pap erh15840\pard\sb0\sl-240{\bkmkstart Pg22}{\bkmkend Pg22}\par\pard\qj \li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\s l-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\ sb123\sl-273\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 a tonement of \ul0\nosupersub\cf12\f13\fs24 Leviticus 16:5-22\ul0\nosupersub\cf8\f 9\fs24 ; other sacrifices were offered by individuals. What \up0 \expndtw0\chars calex100 effect did the national sacrifices have upon the individual's salvation , if any, and \up0 \expndtw0\charscalex102 was there any advantage of being a circumcised Israelite rather than an \up0 \expndtw-3\charscalex100 unci rcumcised Gentile? \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi268 \up0 \ expndtw0\charscalex104 It is to be hoped that most of these questions will be sa tisfactorily resolved \up0 \expndtw0\charscalex100 under the study of Soteri ology, but this much has been said to show the \up0 \expndtw0\charscale x105 necessity of considering the doctrine dispensationally in order to rightly \up0 \expndtw0\charscalex103 understand it. And what is true of the doc trine of salvation is true of practically \up0 \expndtw-3\charscalex100 every ot her great doctrine of the Bible. \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult 0\fi268 \up0 \expndtw0\charscalex103 In conclusion it should be said that dispen sational truth has more to do with \line \up0 \expndtw0\charscalex100 the relig ious or spiritual program for God's people than it does with basic \l ine \up0 \expndtw-2\charscalex100 salvation. Many practical questions could be a sked concerning God's program for \line \up0 \expndtw0\charscalex106 the Church today in the light of all that God has commanded throughout the \line \up0 \expn dtw-1\charscalex100 ages. For example, should it build a tabernacle or

temple? Should it have \line \up0 \expndtw-1\charscalex100 candlesticks and b urn incense? Should it have holy days and celebrate feasts at \line \up0 \expndt w0\charscalex100 the new moon? Should it heal the sick, cleanse the lepers, and raise the dead? \line \up0 \expndtw0\charscalex100 Should its preachers go out t wo by two, and provide neither gold, nor silver, nor \line \up0 \expndtw-1\chars calex100 brass in their purses, nor scrip for their journey, neither two coats, neither shoes, \line \up0 \expndtw0\charscalex103 nor yet staves? Should its mem bers speak with tongues? Should it baptize for \line \up0 \expndtw-1\charscalex1 00 the remission of sins? Should its members eat only fruits and vege tables? \line \up0 \expndtw0\charscalex103 Should they obey the dietary regulati ons of Leviticus 11, or may they eat pork \line \up0 \expndtw0\charscalex104 and rabbit and catfish? Should they assemble on the sabbath or on Sunday? \line \up 0 \expndtw0\charscalex100 Should they sell all of their possessions and have eve rything in common? All of \line \up0 \expndtw0\charscalex103 these things were a t one time or other a part of God's program for His people. \line \up0 \expndtw0 \charscalex100 Upon what principle is it to be decided which, if any, of the abo ve things should \line \up0 \expndtw-2\charscalex100 be included in the program of the Church, if not upon a dispensational one? \par\pard\qj \li1800\sb0\sl-280 \slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\char scalex103 Dr. Chafer's words form a fitting conclusion to this chapter on the re lation of \up0 \expndtw-3\charscalex100 dispensationalism to Theology: \par\pard \qj \li2520\ri1608\sb263\sl-277\slmult0 \up0 \expndtw0\charscalex105 God's progr am is as important to the theologian as the blueprint to the \up0 \expndtw-1\cha rscalex100 builder or the chart to the mariner. Without the knowledge of it, the \up0 \expndtw0\charscalex103 preacher must drift aimlessly in doctr ine and fail to a large degree in his \up0 \expndtw0\charscalex103 attempts to h armonize and utilize the Scriptures. Doubtless a spiritually \up0 \expndtw0\char scalex100 minded person who does not know the divine program may disce rn \up0 \expndtw0\charscalex100 isolated spiritual truths, much as one might enj oy a point of rare color in a \up0 \expndtw0\charscalex105 painting without obse rving the picture itself or the specific contribution \up0 \expndtw-3\charscalex 100 which that color makes to the whole. \par\pard\qj \li2520\ri1603\sb261\sl-28 0\slmult0 \up0 \expndtw0\charscalex106 In spite of its importance as one of the qualifying features of doctrine, \up0 \expndtw0\charscalex103 Systematic Theolo gy, as set forth generally in textbook, is without \up0 \expndtw-3\chars calex100 recognition of the divine program of the ages.\ul0\super\cf22\f23\fs23 20 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult 0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\su per\cf23\f24\fs19 20\ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\c f24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Dallas: Dallas Sem inary Press, 1947), I, p. xiii. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pa rd\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 21 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz382\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g23}{\bkmkend Pg23}\par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\s b0\sl-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb2 10\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 3\ul 0\nosupersub\cf20\f21\fs32 WHY THEOLOGY? \par\pard\qj \li1800\sb0\sl-275\slmult 0 \par\pard\qj\li1800\ri1608\sb32\sl-275\slmult0\fi312 \up0 \expndtw0\charscalex

100 \ul0\nosupersub\cf8\f9\fs24 The question may be asked: Why study Theology? I s not the Bible by itself a \up0 \expndtw0\charscalex100 sufficient guide for the believer? Is not Theology simply man's ideas and \up0 \expndtw0\cha rscalex103 reasonings, whereas the Bible is God's divine revelation? What can Th eology \up0 \expndtw0\charscalex102 teach us that the Bible cannot? These and si milar questions are legitimate and \up0 \expndtw-3\charscalex100 deserve an answ er. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-2 73\slmult0\fi268 \up0 \expndtw0\charscalex106 1. To begin with, Theology is not a substitute for the Bible. True Christian \up0 \expndtw0\charscalex106 Theology is constructed basically upon the teachings of the Bible. A certain \up0 \expnd tw0\charscalex103 mastery of the Bible is a prerequisite to the study of Theolog y. Theology in its \up0 \expndtw0\charscalex100 narrowest sense is the science o r study of God. In its broadest sense it includes \up0 \expndtw-2\charscalex100 the study, not only of God, but of all of the relationships which exist between God \up0 \expndtw0\charscalex100 and His universe. Theology may be thought of as a systematizing of the \up0 \expndtw-3\charscalex100 teachings of t he Bible. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1590\sb9 \sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 2. The Bible is not a textboo k or encyclopedia. It is a book containing many \line \up0 \expndtw0\charscalex1 02 facts which may be compared with the building materials for a house. A pile o f \line \up0 \expndtw0\charscalex102 bricks and lumber and hardware may co ntain everything essential to the \line \up0 \expndtw0\charscalex100 constru ction of a house, but it cannot be called a house until each piece is fitted \li ne \up0 \expndtw-2\charscalex100 together according to plan. This is not to say that the Bible is a jumble of \line \up0 \expndtw0\charscalex106 incoherent statements. Bricks, lumber, and hardware may be piled in a very \line \up0 \expndtw0\charscalex103 orderly arrangement before being assembled. The ma terials of the Bible were \line \up0 \expndtw-2\charscalex100 delivered, so to s peak, over a period of more than fifteen centuries. This makes it \line \up0 \ex pndtw0\charscalex100 necessary to go through the Bible over and over again to as certain all that it has \line \up0 \expndtw-1\charscalex100 to say upon each sub ject which it treats. Knowledge which is classified is always \line \up0 \expndt w0\charscalex100 more valuable than that which exists as isolated islands. Man h as known certain \line \up0 \expndtw0\charscalex100 facts about electricity and magnetism for thousands of years, but it is only since \line \up0 \expndtw0\char scalex103 he has made a science of these things that he has learned to use them to the \line \up0 \expndtw-2\charscalex100 best advantage. The Bible reveals man y facts about God, man, sin, and a host of \line \up0 \expndtw0\charscalex100 ot her things all the way from Genesis to Revelation. By assembling, classifying, \ line \up0 \expndtw-2\charscalex100 and drawing conclusions from these facts our knowledge is greatly enhanced. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard \qj\li1800\ri1607\sb8\sl-276\slmult0\fi366 \up0 \expndtw-1\charscalex100 3. Part ial knowledge, like partial truth, may be a very dangerous thing. Pope's \up0 \e xpndtw0\charscalex107 dictum: "A little knowledge is a dangerous thing," may wel l apply here. Few \up0 \expndtw-1\charscalex100 people would want to submit to a surgeon who was ignorant of physiology or any \up0 \expndtw0\charscalex100 one of the other sciences which are essential to the practice of surgery. He who \up 0 \expndtw0\charscalex104 handles the Bible is dealing with life and death situa tions of even greater and \up0 \expndtw0\charscalex104 graver importance than co nfronts the surgeon. Lack of knowledge here could \up0 \expndtw-3\charscalex100 lead to eternal loss. \par\pard\qj \li1800\ri1607\sb267\sl-273\slmult0\fi268 \up 0 \expndtw0\charscalex104 4. The dispensational character of the Bible pr oduces many seeming \line \up0 \expndtw0\charscalex102 contradictions which ca n only be resolved by a systematic study. For example, \line \up0 \expndtw-2\cha rscalex100 the Bible in one place limits man's diet to fruits and vegetables; in another place it \line \up0 \expndtw-2\charscalex100 grants him the right to ea t of every moving thing that liveth; and in yet another \par\pard\ql \li10238\sb 0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb 0\sl-230\slmult0 \par\pard\ql\li10238\sb73\sl-230\slmult0 \up0 \expndtw-2\charsc alex100 \ul0\nosupersub\cf7\f8\fs20 22 \par\pard\sect\sectd\fs24\paperw12240\pap

erh15840\pard\sb0\sl-240{\bkmkstart Pg24}{\bkmkend Pg24}\par\pard\qj \li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\s l-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\ sb123\sl-273\slmult0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 pl ace it limits the kinds of meat which may be eaten. In one place the Bible \line \up0 \expndtw0\charscalex100 commands circumcision with the warning that the un circumcised man would be \line \up0 \expndtw0\charscalex102 cut off from God's p eople; in another place man is told that if he is circumcised \line \up0 \expndt w-2\charscalex100 Christ will profit him nothing. In one place preachers are tol d to go only to the lost \line \up0 \expndtw-1\charscalex100 sheep of the house of Israel; in another they are told to go to all mankind without \line \up0 \exp ndtw-2\charscalex100 distinction. These and a host of other seeming contradictio ns and inconsistencies \line \up0 \expndtw-2\charscalex100 are resolved through a systematic and dispensational interpretation of Scripture. \par\pard\qj \li180 0\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1603\sb9\sl-276\slmult0\fi268 \up0 \e xpndtw0\charscalex105 5. The progressive character of revelation in the Bible ma kes necessary a \up0 \expndtw0\charscalex102 systematic study of each doctrine. The Old Testament emphasizes the unity of \up0 \expndtw-2\charscalex100 God. "He ar, O Israel, the Lord our God is one Lord" (Deuteronomy 6:4). The New \up0 \exp ndtw0\charscalex104 Testament recognizes three as God: the Father, the Son, and the Holy Spirit. \up0 \expndtw-1\charscalex100 These statements are not contradi ctory. The New Testament is a more complete \up0 \expndtw-2\charscalex100 revela tion of the one God who exists in three personal distinctions. \par\pard\qj \li1 800\ri1604\sb264\sl-277\slmult0\fi296 \up0 \expndtw-1\charscalex100 6. It would appear that God has made man's mind so that it cannot rest until it \line \up0 \ expndtw0\charscalex100 has harmonized and systematized the facts of knowledge. O ne may object that \line \up0 \expndtw-2\charscalex100 he doesn't need Theology, that he has a thorough knowledge of the Bible, that he \line \up0 \expndtw0\cha rscalex102 has read it through many times and has tried to discover all it has t o say about \line \up0 \expndtw0\charscalex102 God, man, sin, and salvation, but without being aware of the fact, this man has \line \up0 \expndtw0\charscalex10 2 been engaged all along in formulating a Theology. Strong quotes Richie: "Just \line \up0 \expndtw0\charscalex100 those persons who disclaim metaphysics are so metimes most apt to be infected \line \up0 \expndtw-2\charscalex100 with the dis ease they profess to abhor - and not know when they have it.''\ul0\super\cf22\f2 3\fs23 21 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8 \sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 7 . The Scriptures encourage a thorough and systematic study of truth. The \up0 \e xpndtw0\charscalex103 Bereans were praised for searching the Scriptures daily to see whether those \up0 \expndtw0\charscalex105 things which they had heard were true (\ul0\nosupersub\cf12\f13\fs24 Acts 17:11\ul0\nosupersub\cf8\f9\fs24 ). Christ told the Jews to \up0 \expndtw0\charscalex102 search the Scriptures (\ul0 \nosupersub\cf12\f13\fs24 John 5:39\ul0\nosupersub\cf8\f9\fs24 ). Paul told us t o compare spiritual things with \up0 \expndtw0\charscalex100 spiritual (\ul0\nos upersub\cf12\f13\fs24 1 Corinthians 2:13\ul0\nosupersub\cf8\f9\fs24 ). Paul told Timothy: "Till I come, give .attendance to \up0 \expndtw0\charscalex103 reading , to exhortation, to doctrine .... Meditate upon these things; give thyself \up0 \expndtw0\charscalex100 wholly to them; that thy profiting may appear to all. T ake heed unto thyself, and \up0 \expndtw0\charscalex100 unto the doctrine; conti nue in them; for in doing this thou shalt both save thyself, \up0 \expndtw-2\cha rscalex100 and them that hear thee" (1 Timothy 4:13, 15, 16). Timothy was commis sioned to \up0 \expndtw0\charscalex106 be a teacher as well as a preacher of the Word. A teacher of the Word must \up0 \expndtw-3\charscalex100 know the doctrin es of the Word. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \exp ndtw0\charscalex106 8. Finally, the Scriptures speak of becoming established in the truth. The \line \up0 \expndtw0\charscalex100 special ministry of teachingpastors is "the perfecting of the saints unto the work \line \up0 \expndtw-1\cha rscalex100 of ministering, for the edifying of the body of Christ; till we all c ome in the unity of \line \up0 \expndtw0\charscalex100 the faith, and of the kno wledge of the Son of God, unto a perfect man, unto the \line \up0 \expndtw0\char

scalex103 measure of the stature of the fulness of Christ: that we henceforth be no more \line \up0 \expndtw0\charscalex100 children, tossed to and fro, and car ried about with every wind of doctrine, by the \line \up0 \expndtw0\charscalex10 8 sleight of men, and cunning craftiness, whereby they lie in wait to deceive" \ line \up0 \expndtw-1\charscalex100 (Ephesians 4:12-14). People who are not wellgrounded in the great doctrines of \line \up0 \expndtw-1\charscalex100 the Word are an easy prey to religious cultists. A person must know what he \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw -2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 21\ul0\nosuper sub\cf7\f8\fs20 A. H. Strong, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology \ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1912), p. 16. \par \pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \pa r\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 23 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz428\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g25}{\bkmkend Pg25}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0 \sl-260\slmult0 \par\pard\qj\li1800\ri1617\sb186\sl-260\slmult0 \up0 \expndtw-1\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 believes and why he believes it, and t his calls for much more than simply quoting \up0 \expndtw-2\charscalex100 isolat ed verses of Scripture. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\ri1606\sb13\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 Although it wa s stated earlier that the Bible is not a textbook of Theology, it \up0 \expndtw0 \charscalex100 should be pointed out that there are portions, especially in Paul 's epistles, which \up0 \expndtw-1\charscalex100 stand out as theological treati ses. For example, the first five chapters of Romans \up0 \expndtw0\charscalex105 treat quite fully the doctrine of justification by faith. Here Paul goes back a nd \up0 \expndtw0\charscalex103 gathers together the facts of revelation all the way from Abraham, Moses, and \up0 \expndtw-1\charscalex100 David to the then pr esent, and from those facts draws the conclusion: "Therefore \up0 \expndtw-1\cha rscalex100 we conclude that a man is justified by faith without the d eeds of the law" \up0 \expndtw0\charscalex102 (Romans 3:28). Paul's question : "What saith the scripture?" (Romans 4:3), is \up0 \expndtw-2\charscalex100 b asic to the formulation of doctrine, and the fact that Paul himself thus formula ted \up0 \expndtw-3\charscalex100 doctrine is further authority for our practice of the same. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl -276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 OBJECTION S TO THEOLOGY \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscal ex100 \ul0\nosupersub\cf8\f9\fs24 Thiessen quotes Orr: \par\pard\qj \li2520\sb0\ sl-274\slmult0 \par\pard\qj\li2520\ri1605\sb12\sl-274\slmult0 \up0 \expndtw0\cha rscalex100 Every one must be aware that there is at the present time a \ul0\nosupersub\cf9\f10\fs24 great \line \up0 \expndtw0\charscalex102 prejud ice against doctrine \ul0\nosupersub\cf8\f9\fs24 - or, as it is often called "do gma"-in religion; a \line \up0 \expndtw0\charscalex106 great distrust and dislik e of clear and systematic thinking about divine \line \up0 \expndtw-1\charscalex 100 things. Men prefer, one cannot help seeing, to live in a region of haze and \line \up0 \expndtw0\charscalex103 indefiniteness in regard to these matters. Th ey want their thinking to be \line \up0 \expndtw0\charscalex103 fluid and indefi nite--something that can be changed with the times, and \line \up0 \expndtw0\cha rscalex102 with the new lights which they think are being constantly brought to

bear \line \up0 \expndtw-2\charscalex100 upon it, continually taking on new form s, and leaving the old behind.\ul0\super\cf22\f23\fs23 22 \par\pard\qj \li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \exp ndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 The main objection from one quar ter is that so-called knowledge of God is \line \up0 \expndtw0\charscalex105 pur ely subjective, and therefore relative and lacking in authority. The Bible is \l ine \up0 \expndtw0\charscalex100 rejected as an authoritative revelation, and it is thus claimed that there is no real \line \up0 \expndtw0\charscalex102 basis for Theology. From another quarter comes the objection that Theology is \line \u p0 \expndtw-1\charscalex100 theoretical, intellectual, and formal, rather t han inspirational, devotional, and \line \up0 \expndtw0\charscalex100 practic al. Paul has been quoted as supporting this charge: "for the letter killeth, \li ne \up0 \expndtw0\charscalex105 but the spirit giveth life" (2 Corinthians 3:6 ), as though Paul meant by \ul0\nosupersub\cf9\f10\fs24 letter\ul0\nosupersub\cf 8\f9\fs24 , \line \up0 \expndtw-1\charscalex100 doctrinal teaching! Doctrines ma y be discussed in a cold and unspiritual manner, \line \up0 \expndtw-1\charscale x100 but this is no fault of the doctrine but of the persons involved. On the ot her hand, \line \up0 \expndtw0\charscalex100 emotionalism apart from doctrine may lead to fanaticism. Strong says that \line \up0 \expndtw-1\charscale x100 ignorance is the mother of superstition, not of devotion, and he quotes Tal bot W. \line \up0 \expndtw0\charscalex100 Chambers: "Doctrine without duty is a tree without fruits: duty without doctrine is \line \up0 \expndtw-2\charscalex10 0 a tree without roots.''\ul0\super\cf22\f23\fs23 23\ul0\nosupersub\cf8\f9\fs24 Anything professing to be Scriptural doctrine which is not \line \up0 \expndt w0\charscalex100 spiritual and practical is either false or it represents a very incomplete induction \line \up0 \expndtw-3\charscalex100 of the facts. \par\par d\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard \qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1629\sb174\sl-240\slmult0 \u p0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 22\ ul0\nosupersub\cf7\f8\fs20 Henry C. Thiessen, \ul0\nosupersub\cf24\f25\fs20 Sys tematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publ ishing Co., 1951), p. 23. \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 23\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul 0\nosupersub\cf7\f8\fs20 ., p. 17. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par \pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb29\sl-230\slmult0 \up 0 \expndtw-2\charscalex100 24 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz390\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g26}{\bkmkend Pg26}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0\fi268 \up0 \expn dtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 God has placed no premium on igno rance. Through ignorance of Scriptural \up0 \expndtw-2\charscalex100 doctrine m any people mistake emotionalism for spirituality, snobbishness for \up0 \ expndtw0\charscalex100 separation, and religious activity for service. The value of knowledge is stressed \up0 \expndtw0\charscalex106 throughout the Bible. Alt hough we are not saved by knowledge, it should be \up0 \expndtw0\charscalex103 r emembered that in order to be saved there must first be the knowledge of sin \up 0 \expndtw-1\charscalex100 and its consequences, and of the sufficiency of Chris t's redeeming work, and this \up0 \expndtw-2\charscalex100 is the beginning of T

heology. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\ sl-276\slmult0\fi268 \up0 \expndtw0\charscalex107 There is no doubt that the Chr istian must constantly be on guard against \up0 \expndtw0\charscalex108 anything that would deaden his spiritual life, but he should be assured that \up0 \expnd tw0\charscalex100 nothing is better fitted to mature and strengthen his spiritual life than true \up0 \expndtw-1\charscalex100 doctrinal study and understanding of God's Word. The most virile Christian \up0 \expndtw0\c harscalex104 testimonies have come from those who have been well instructed doct rinally. \up0 \expndtw-3\charscalex100 Thiessen makes the following observation: \par\pard\qj \li2520\ri1605\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex100 O ratorical, textual, or topical preaching may bind the congregation to the \line \up0 \expndtw0\charscalex103 preacher; but when the preacher leaves the people a lso leave. Joseph \line \up0 \expndtw0\charscalex101 Parker and T. DeWitt Talmad ge may be cited as men of great oratorical \line \up0 \expndtw0\charscalex100 po wers who built up large congregations by their oratory; but City Temple \line \u p0 \expndtw0\charscalex104 in London fell into the hands of R. J. Campbell, the founder of the New \line \up0 \expndtw-1\charscalex100 Theology, soon after Park er's death, and the Brooklyn Tabernacle into the \line \up0 \expndtw0\charscalex 104 hands of Charles T. Russell and the Watchtower Bible and Tract \li ne \up0 \expndtw-3\charscalex100 Society.\ul0\super\cf22\f23\fs23 24 \par\pard\q j \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1606\sb10\sl-275\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Chafer reminds us that "Wh ile it is true that the Bible is the source of the material \up0 \expndtw0\chars calex107 which enters into Systematic Theology, it is equally true that the func tion of \up0 \expndtw-1\charscalex100 Systematic Theology is to unfold the Bible \ul0\nosupersub\cf12\f13\fs24 ,\ul0\nosupersub\cf8\f9\fs24 ''\ul0\super\cf22\f23 \fs23 25\ul0\nosupersub\cf8\f9\fs24 and he argues for an "unabridged" \up0 \exp ndtw-2\charscalex100 study of Theology for the ministerial candidate, simply bec ause a part of anything \up0 \expndtw-3\charscalex100 is never equivalent to its whole.\ul0\super\cf22\f23\fs23 26 \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\ pard\ql\li1800\sb41\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\c f16\f17\fs48 4\ul0\nosupersub\cf20\f21\fs32 SOURCES AND DIVISIONS OF THEOLOGY \ par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb31\sl-276\slmult0 \ up0 \expndtw-4\charscalex100 \ul0\nosupersub\cf6\f7\fs24 SOURCES \par\pard\qj \l i1800\ri1608\sb261\sl-280\slmult0\fi280 \up0 \expndtw-2\charscalex100 \ul0\nosup ersub\cf8\f9\fs24 Human knowledge stems from four main sources: Intuition, Tradi tion, Science, \up0 \expndtw0\charscalex100 and Revelation. Theology makes u se of knowledge from all four sources, \up0 \expndtw-3\charscalex100 altho ugh Revelation is the chief and only authoritative source. \par\pard\qj \li1800\ ri1608\sb261\sl-280\slmult0\fi283 \up0 \expndtw0\charscalex100 \ul0\nosupersub\c f6\f7\fs24 1. \ul0\nosupersub\cf25\f26\fs24 INTUITION\ul0\nosupersub\cf8\f9\fs24 : This is what we might call direct knowledge. This is not to say \up0 \expndtw 0\charscalex102 that man is born with a set of facts implanted in his mind which he knows apart \up0 \expndtw0\charscalex105 from experience. Rather it is a kin d of knowledge which must be assumed in \up0 \expndtw-3\charscalex100 order to m ake possible any observation or reflection. \par\pard\ql \li1800\sb0\sl-230\slmu lt0 \par\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\ super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 24\ul0\nosupersub\cf7\f8\fs20 Thies sen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 , pp. 29, 30. \par\pard\qj \li1800\ri3606\sb0\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 25\ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosu persub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Dallas: Da llas Seminary Press, 1947), p. viii. \up0 \expndtw-3\charscalex100 \ul0\super\cf 23\f24\fs19 26\ul0\nosupersub\cf7\f8\fs20 Ibid., p. xi. \par\pard\ql \li10238\s b0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\s b11\sl-230\slmult0 \up0 \expndtw-2\charscalex100 25 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz377\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{

\sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g27}{\bkmkend Pg27}\par\pard\ql \li1999\sb0\sl-276\slmult0 \par\pard\ql\li1999\s b0\sl-276\slmult0 \par\pard\ql\li1999\sb0\sl-276\slmult0 \par\pard\ql\li1999\sb0 \sl-276\slmult0 \par\pard\ql\li1999\sb0\sl-276\slmult0 \par\pard\ql\li1999\sb92\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Strong classifies first truths under three heads: \par\pard\qj \li2251\sb0\sl-270\slmul t0 \par\pard\qj\li2251\ri1606\sb19\sl-270\slmult0 \up0 \expndtw0\charscalex103 ( 1) intuitions of relations, as space and time; (2) intuitions of principles, as \up0 \expndtw-2\charscalex100 substance, cause, final cause, right; and (3 ) intuition of absolute Being, \up0 \expndtw-3\charscalex100 Power, Reason, Perfection, Personality, as God. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pa rd\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 And he continues, \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1608\sb1\sl-280\s lmult0 \up0 \expndtw0\charscalex103 "We hold that, as upon occasion of the sense s cognizing (a) extended \up0 \expndtw-3\charscalex100 matter, \up0 \expndtw-3\ charscalex100 (b) succession, \up0 \expndtw-2\charscalex100 (c) qualities, \up 0 \expndtw-2\charscalex100 (d) change, (e) order, \up0 \expndtw-2\charscalex1 00 (f) action, \par\pard\qj \li2520\ri1603\sb0\sl-275\slmult0 \up0 \expndtw0\ch arscalex102 respectively, the mind cognizes (a) space, (b) time, (c) substanc e, (d) \line \up0 \expndtw0\charscalex104 cause, (e) design, (f) obligation, so upon occasion of our cognizing our \line \up0 \expndtw0\charscalex100 finitenes s, dependence and responsibility, the mind directly cognizes the \line \up0 \exp ndtw0\charscalex104 existence of an Infinite and Absolute Authority, Perfection, Personality, \line \up0 \expndtw-3\charscalex100 upon whom we are dependent and to whom we are responsible.\ul0\super\cf22\f23\fs23 27 \par\pard\qj \li1800\ri1 608\sb271\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf6\ f7\fs24 2. \ul0\nosupersub\cf25\f26\fs24 TRADITION\ul0\nosupersub\cf8\f9\fs24 : In this context we mean by tradition all knowledge which has \line \up0 \expndtw 0\charscalex100 been handed down to us which we ourselves have not personally ex perienced. \line \up0 \expndtw0\charscalex103 All of our knowledge of the past f alls into this category. In this sense, even the \line \up0 \expndtw-1\charscale x100 revelation contained in the Bible and passed down to us is called tradition (\ul0\nosupersub\cf12\f13\fs24 see 1 \line \up0 \expndtw0\charscalex102 Corinth ians 11:2, A.S.V\ul0\nosupersub\cf8\f9\fs24 .). Most of what we read in the dail y press or hear from \line \up0 \expndtw0\charscalex100 news broadcasts must als o be included under this heading. No doubt the major \line \up0 \expndtw0\charsc alex104 part of our total knowledge has been transmitted to us in this manner an d we \line \up0 \expndtw0\charscalex100 accept or reject it depending upon the s trength of evidence which accompanies \line \up0 \expndtw0\charscalex100 it. \pa r\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-275\slmu lt0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf6\f7\fs24 3.\ul0\nosupe rsub\cf8\f9\fs24 \ul0\nosupersub\cf25\f26\fs24 SCIENCE\ul0\nosupersub\cf9\f10\f s24 :\ul0\nosupersub\cf8\f9\fs24 By science is meant, not only that knowledge w hich has come \up0 \expndtw0\charscalex100 through the various science disciplin es, but all knowledge which we individually \up0 \expndtw0\charscalex100 gain th rough personal experiences. Tradition may be thought of as second-hand \up0 \exp ndtw0\charscalex103 knowledge; experience as first-hand knowledge. A student may learn from his \up0 \expndtw0\charscalex100 text-book that water is composed of two atoms of hydrogen and one of oxygen. \up0 \expndtw0\charscalex102 This is a ccurate knowledge, although second-hand. But when he goes into the \up0 \expndtw 0\charscalex103 laboratory and decomposes water by electrolysis and measures and identifies \up0 \expndtw-1\charscalex100 the resultant gases this knowledge becomes first-hand and personal. Such \up0 \expndtw-3\charscalex100 knowle

dge carries with it the strongest assurance of truth. \par\pard\qj \li1800\sb0\s l-277\slmult0 \par\pard\qj\li1800\ri1604\sb7\sl-277\slmult0\fi268 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf6\f7\fs24 4. \ul0\nosupersub\cf25\f26\fs24 REVE LATION\ul0\nosupersub\cf8\f9\fs24 : By revelation is meant a special act of God whereby He \line \up0 \expndtw0\charscalex100 makes known to man truth that coul d not otherwise be known. For example, no \line \up0 \expndtw-2\charscalex100 ma n was present to observe the creation of the universe. Therefore the best man \l ine \up0 \expndtw0\charscalex109 can do by himself is to speculate on how it cam e into being. With all of his \line \up0 \expndtw0\charscalex103 probings and sc ientific know-how he could never be sure that he had the right \line \up0 \expnd tw0\charscalex104 answer. The Bible purports to make known by revelation how God created all \line \up0 \expndtw-1\charscalex100 things in the beginning. Wherea s experiential knowledge appears to be the most \line \up0 \expndtw-1\charscalex 100 convincing type, only Revelation assures of absolute truth. Apart from Revel ation \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\ fs19 27\ul0\nosupersub\cf7\f8\fs20 A. H. Strong, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1907), p. 52. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0 \sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charsca lex100 26 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz463\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g28}{\bkmkend Pg28}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 there might be absolute truth, but man could possess no absolute knowledge that \up0 \expndtw-1\charscalex100 it was s o. But it should be remembered that although the Bible presents absolute \up0 \e xpndtw0\charscalex106 truth, our understanding and comprehension of it is incomp lete and relative, \up0 \expndtw-3\charscalex100 otherwise there would be no poi nt in studying it. \par\pard\qj \li1800\ri1589\sb264\sl-277\slmult0\fi277 \up0 \ expndtw-2\charscalex100 All knowledge that comes from tradition and experience i s relative, limited, and \line \up0 \expndtw-1\charscalex100 uncertain. Scienti fic theories are in a state of constant flux. New facts are \line \up 0 \expndtw0\charscalex104 constantly being discovered which modify our knowledge of history. Even our \line \up0 \expndtw-2\charscalex100 senses are not always reliable. Under certain circumstances straight lines appear \line \up0 \expndtw0 \charscalex100 as curves; materials change color under lights of differing spect ral contents; the \line \up0 \expndtw-2\charscalex100 application of heat may give a sensation of cold; and who has not felt the \line \up0 \expnd tw-1\charscalex100 frustration of trying to maintain one's balance while going through a "crazy \line \up0 \expndtw-2\charscalex100 house," designed to produce every conceivable optical illusion. \par\pard\qj \li1800\sb0\sl-276\s lmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi366 \up0 \expndtw-1\chars calex100 We believe that if God willed to reveal His truth to man, He was able t o do so \up0 \expndtw0\charscalex106 in such a way that that truth would be comm unicated in an inerrant manner, \up0 \expndtw-2\charscalex100 overcoming the lim itations and shortcomings of human nature, so that man would \up0 \expndtw0\char scalex103 possess an objective, reliable and infallible record. Our purpose here

is not to \up0 \expndtw0\charscalex102 defend or to give evidence for Revelatio n-that will be done in a future chapter -\line \up0 \expndtw-1\charscalex100 but to simply mention it as one of the sources of human knowledge and the chief \up 0 \expndtw-2\charscalex100 source of theology. \par\pard\ql \li1800\sb264\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 DEFINITION AN D DIVISIONS OF THEOLOGY \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2 520\ri1605\sb10\sl-275\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8 \f9\fs24 THEOLOGY (Gk. \ul0\nosupersub\cf9\f10\fs24 theologia\ul0\nosupersub\cf8 \f9\fs24 ), lit. the 'Science of God'. In its Christian sense \line \up0 \expndt w0\charscalex102 it is the science of the Divinely revealed religious truths. It s theme is the \line \up0 \expndtw-2\charscalex100 Being and Nature of God and H is Creatures and the whole complex of the \line \up0 \expndtw0\charscalex105 Div ine dispensation from the Fall of Adam to the Redemption through \line \up0 \exp ndtw0\charscalex104 Christ and its mediation to men by His Church, including the so-called \line \up0 \expndtw0\charscalex100 natural truths of God, the soul, t he moral Law, etc., which are accessible \line \up0 \expndtw-1\charscalex100 to mere reason. Its purpose is the investigation of the contents of belief by \line \up0 \expndtw-1\charscalex100 means of reason enlightened by faith (tides quaer ens intellectum) and the \line \up0 \expndtw-1\charscalex100 promotion of its deeper understanding. Catholic theology differs from \line \up0 \expndtw0\ charscalex107 Protestant theology in that it also admits the authority of tradit ion, the \line \up0 \expndtw0\charscalex100 utterances of which are accounted bi nding, whereas Protestant theology, \line \up0 \expndtw0\charscalex104 insofar a s it is conservative, is circumscribed by the Biblical revelation. \line \up0 \e xpndtw0\charscalex103 Liberal Protestant theologians, however, recognize the exi stence of no \line \up0 \expndtw0\charscalex100 revelation except insofar as it is confirmed by the conscience and reason \line \up0 \expndtw0\charscalex100 of the believer. In the course of time theology has developed into several \line \u p0 \expndtw0\charscalex101 branches, among them dogmatic, historical, and practi cal theology. The \line \up0 \expndtw0\charscalex100 methods of classification of the sub-disciplines, however, fluctuate in \line \up0 \expndtw-3\chars calex100 different theological systems.\ul0\super\cf22\f23\fs23 28 \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\l i1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1641\sb174\sl-240\slmult0 \up0 \e xpndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 28\ul0\nosupersub\cf7\f8\fs20 \ ul0\nosupersub\cf24\f25\fs20 The Oxford Dictionary of the Christian Church\ul0\n osupersub\cf7\f8\fs20 (London, New York, Toronto: Oxford University Press, \up0 \expndtw-3\charscalex100 1958), p. 1344. \par\pard\ql \li10238\sb0\sl-230\slmul t0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb29\sl-230\slmu lt0 \up0 \expndtw-2\charscalex100 27 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz371\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g29}{\bkmkend Pg29}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi323 \up0 \expn dtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 As noted in the last sentence of the above definition, methods of dividing the \line \up0 \expndtw0\charscalex102 general field of Theology differ. Strong gives a four-fold division: Biblical \line \up0 \expndtw0\charscalex102 Theology, Historical Theology, Syste matic Theology, and Practical Theology.\ul0\super\cf22\f23\fs23 29 \par\pard\qj

\li1800\ri1608\sb6\sl-275\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\c f8\f9\fs24 A. A. Hodge proposes six divisions: Sciences auxiliary to the study o f Theology, \line \up0 \expndtw-1\charscalex100 Apologetics, Exegetical Theology , Systematic Theology, Practical Theology, and \line \up0 \expndtw0\charscalex10 2 Historical Theology.\ul0\super\cf22\f23\fs23 30\ul0\nosupersub\cf8\f9\fs24 Chafer lists twelve uses of the word: Natural Theology, \line \up0 \expndtw-2\ch arscalex100 Revealed Theology, Biblical Theology, Theology Proper, Histori cal Theology, \line \up0 \expndtw0\charscalex102 Dogmatic Theology, Speculati ve Theology, Old Testament Theology, New \line \up0 \expndtw0\charscalex100 Testament Theology, Pauline, Johannine, Petrine Theologies, Practic al \line \up0 \expndtw0\charscalex103 Theology, and Systematic or Thetic Theolog y.\ul0\super\cf22\f23\fs23 31\ul0\nosupersub\cf8\f9\fs24 Thiessen classifies the field: \line \up0 \expndtw0\charscalex103 Exegetical Theology (which includ es the study of Biblical Languages, Biblical \line \up0 \expndtw-1\charscalex100 Archaeology, Biblical Introduction, Biblical Hermeneutics, and Biblical Theolog y); \line \up0 \expndtw-2\charscalex100 Historical Theology \up0 \expndtw-2\cha rscalex100 (embracing Biblical History, Church History, History of \par\pa rd\qj \li1800\ri1608\sb10\sl-270\slmult0 \up0 \expndtw0\charscalex105 Missions, History of Doctrine, and History of Creeds and Confessions); \line \up0 \expndtw0\charscalex100 Systematic Theology (including Apologetics, Polemics, a nd Biblical Ethics); and \line \up0 \expndtw-1\charscalex100 Practical Theolog y \up0 \expndtw-1\charscalex100 (embracing Homiletics, Church Organization and \par\pard\qj \li1800\ri1604\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex1 04 Administration, Liturgics or the Program of Worship, Christian Education, and \up0 \expndtw-3\charscalex100 Missions).\ul0\super\cf22\f23\fs23 32 \par\pard\q j \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi304 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It will be helpful at this point to try to define more completely the content and \up0 \expndtw-3\char scalex100 methodology of these sub-disciplines of Theology. \par\pard\qj \li1800 \ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\ cf6\f7\fs24 1. \ul0\nosupersub\cf25\f26\fs24 BIBLICAL THEOLOGY\ul0\nosupersub\cf 8\f9\fs24 : This term has had various usages. Some have \up0 \expndtw0\charscale x100 used it of any theology claiming to be based solely upon the Bible. Others have \up0 \expndtw0\charscalex100 made it mean a more popular presentation of doctrine, as opposed to a \up0 \expndtw0\charscalex107 scholastic or e cclesiastical one. Still others apply it to the early creed of the \up0 \expndtw 0\charscalex103 apostolic age in contrast to the developments of the hi story of doctrine. \up0 \expndtw-3\charscalex100 Theologians, however, give th e term a more technical meaning. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pa rd\qj\li1800\ri1602\sb19\sl-270\slmult0\fi268 \up0 \expndtw-1\charscalex100 Stro ng says: "Biblical Theology aims to arrange and classify the facts of \line \up0 \expndtw0\charscalex100 revelation, confining itself to the Scr iptures for its material, and treating of \line \up0 \expndtw-2\charscalex 100 doctrine only so far as it was developed at the close of the apostolic age.' '\ul0\super\cf22\f23\fs23 33 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\q j\li1800\ri1603\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosu persub\cf8\f9\fs24 Ryrie states: "Biblical Theology is that branch of theologica l science which \up0 \expndtw-2\charscalex100 deals systematically with the hist orically conditioned progress of self-revelation of \up0 \expndtw0\charscalex102 God as deposited in the Bible." He further describes it as "a combination partl y \up0 \expndtw0\charscalex102 historical, partly exegetical, partly critical, p artly theological concerned with the \up0 \expndtw-3\charscalex100 reason why a thing was written as well as with what was written.''\ul0\super\cf22\f23\fs23 34 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\sb183\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\ cf23\f24\fs19 29\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs 20 op. cit.\ul0\nosupersub\cf7\f8\fs20 , pp. 41-43. \par\pard\ql \li1800\sb1\sl217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 30\ul0\nosupe rsub\cf7\f8\fs20 A. A. Hodge, \ul0\nosupersub\cf24\f25\fs20 Outlines of Theolog

y\ul0\nosupersub\cf7\f8\fs20 (Chicago: The Bible Institute Colportage Ass'n, 18 78),pp. 17, 18. \par\pard\ql \li1800\sb3\sl-217\slmult0 \up0 \expndtw-2\charscal ex100 \ul0\super\cf23\f24\fs19 31\ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0 \nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Dalla s: Dallas Seminary Press, 1947), I, pp. 4, 5. \par\pard\qj \li1800\ri1629\sb21\s l-220\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 32\ul0\nosu persub\cf7\f8\fs20 Henry C. Thiessen, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing C o., 1951), p. 46. \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 33\ul0\ nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupe rsub\cf7\f8\fs20 ., p. 41. \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndt w-2\charscalex100 \ul0\super\cf23\f24\fs19 34\ul0\nosupersub\cf7\f8\fs20 Charle s Caldwell Ryrie, \ul0\nosupersub\cf24\f25\fs20 Biblical Theology of the New Tes tament\ul0\nosupersub\cf7\f8\fs20 (Chicago: Moody Press, 1966), p. 12. \par\par d\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pa rd\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 28 {\shp {\*\shpinst\shpleft1800\shptop12916\shpright4680\shpbottom12936\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz405\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g30}{\bkmkend Pg30}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\ri1605\sb137\sl-270\slmult0\fi268 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Lindsay remarks: "The importa nce of Biblical Theology lies in the way it \up0 \expndtw0\charscalex102 directs, corrects and fructifies all moral and dogmatic theology by bringing it to \up0 \expndtw-2\charscalex100 the original founts of truth. Its spirit is on e of impartial historical inquiry.\u8221?\ul0\super\cf22\f23\fs23 35 \par\pard\q j \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1603\sb11\sl-275\slmult0\fi26 8 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Kaehler has this to s ay: "Biblical Theology, or the orderly presentation of the \line \up0 \expndtw0\ charscalex100 doctrinal contents of Scripture, is a comparatively modern branch of theological \line \up0 \expndtw-1\charscalex100 science. In general the t erm expresses not so much the construction of a \line \up0 \expndtw0\cha rscalex108 theology which is Biblical in an especial sense as a method of dealin g with \line \up0 \expndtw0\charscalex100 Biblical matter which is midway betwee n exegesis and dogmatics." He says that \line \up0 \expndtw0\charscalex107 at th e beginning the aim was to make the Bible the only and sole source of \line \up0 \expndtw0\charscalex103 Christian doctrine by allowing it to speak for itself, but that a one-sided \line \up0 \expndtw0\charscalex103 maintenance of the historical and religious-historical method in the hands of \line \up0 \expndtw0\charscalex104 liberal theologians resulted in what he calls, "t he self-immolation of the \line \up0 \expndtw0\charscalex100 discipline." He therefore goes on to say: "Accordingly it is not the task of Biblical \line \up0 \expndtw-1\charscalex100 Theology to criticize the theology of the Bible and to judge it by the measure of a \line \up0 \expndtw-1\charscalex100 probable under standing of the original to be obtained scientifically but to show as \line \up0 \expndtw0\charscalex100 a matter of fact what the contents of the Bible are and at the same time to bring \line \up0 \expndtw-2\charscalex100 into view the dif ferent forms and shapes in which these contents are offered.''\ul0\super\cf22\f2 3\fs23 36 \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\ charscalex100 \ul0\nosupersub\cf6\f7\fs24 2. \ul0\nosupersub\cf25\f26\fs24 DOGM

ATIC THEOLOGY\ul0\nosupersub\cf8\f9\fs24 : This term has also had various meanings \line \up0 \expndtw0\charscalex100 assigned to it. It is often identi fied with Systematic Theology, but originally it had \line \up0 \expndtw0\charsc alex104 to do with the setting forth and defense of the doctrines of a particula r church \line \up0 \expndtw0\charscalex100 body or denomination. In Greek Theol ogy, dogma and doctrine meant the same \line \up0 \expndtw0\charscalex100 thing. The word \ul0\nosupersub\cf9\f10\fs24 dogma\ul0\nosupersub\cf8\f9\fs24 is used five times in the New Testament and translated \line \up0 \expndtw-1\charscalex 100 \ul0\nosupersub\cf9\f10\fs24 decree\ul0\nosupersub\cf8\f9\fs24 and \ul0\nos upersub\cf9\f10\fs24 ordinance\ul0\nosupersub\cf8\f9\fs24 (cf\ul0\nosupersub\cf 12\f13\fs24 . Luke 2:1; Acts 16:4; 17:7; Ephesians 2:15; Colossians \line \up0 \ expndtw0\charscalex102 2:14\ul0\nosupersub\cf8\f9\fs24 ). Dogma is derived from \ul0\nosupersub\cf9\f10\fs24 dokeo\ul0\nosupersub\cf8\f9\fs24 , which means to b e of opinion, to think, to \line \up0 \expndtw0\charscalex102 suppose, to come t o a conclusion, so that dogma has not only the sense of an \line \up0 \expndtw-2 \charscalex100 opinion, but of a judgment or decree that such and such is true o r binding. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-27 6\slmult0 \up0 \expndtw-2\charscalex100 Strong makes a clear distinction between Dogmatic and Systematic Theology: \par\pard\qj \li2520\ri1606\sb264\sl-277\slmu lt0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 Systematic Theolo gy is to be clearly distinguished from Dogmatic \up0 \expndtw0\charscalex 100 Theology\ul0\nosupersub\cf8\f9\fs24 . Dogmatic Theology is, in strict usage, the systematizing of the \up0 \expndtw-1\charscalex100 doctrines as expressed i n the symbols of the church (by which he means \up0 \expndtw0\charscalex100 conf essions, creeds, articles of faith, etc.), together with the grounding of \up0 \ expndtw0\charscalex108 these in the Scriptures, and the exhibition, so far as ma y be, of their \up0 \expndtw0\charscalex103 rational necessity. Systematic Theol ogy begins, on the other hand, not \up0 \expndtw-1\charscalex100 with symbols, b ut with the Scriptures. It asks first, not what the church has \up0 \expndtw-3\c harscalex100 believed, but what is the truth of God's revealed word.\ul0\super\c f22\f23\fs23 37 \par\pard\ql \li2067\sb0\sl-276\slmult0 \par\pard\ql\li2067\sb8\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Berkhof expresses a different view. He says that the term \ul0\nosupersub\cf9\f10\fs24 dogmatics \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220 \slmult0 \par\pard\qj\li1800\ri1627\sb51\sl-220\slmult0 \up0 \expndtw0\charscale x103 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 35\ul0\nosupersub\cf7\f8\f s20 James Lindsay, \ul0\nosupersub\cf24\f25\fs20 The International Standard Bib le Encyclopaedia\ul0\nosupersub\cf7\f8\fs20 (Chicago: The Howard Severance \up 0 \expndtw-3\charscalex100 Company, 1915), I, p. 470. \par\pard\qj \li1800\ri162 4\sb20\sl-220\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 36\ ul0\nosupersub\cf7\f8\fs20 M. Kaehler, \ul0\nosupersub\cf24\f25\fs20 The New Sc haff-Herzog Encyclopaedia of Religious Knowledge\ul0\nosupersub\cf7\f8\fs20 (Gr and Rapids: Baker Book \up0 \expndtw-3\charscalex100 House, 1949) II, p. 183. \p ar\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\ cf23\f24\fs19 37\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs 20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 pp 41, 42. \par\pard\ql \li10238\sb0\sl -230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\s l-230\slmult0 \up0 \expndtw-2\charscalex100 29 {\shp {\*\shpinst\shpleft1800\shptop13147\shpright4680\shpbottom13167\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz435\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P

g31}{\bkmkend Pg31}\par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\s b0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0 \sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri160 2\sb98\sl-275\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 i s preferable even to the much used name of \ul0\nosupersub\cf9\f10\fs24 systemat ic theology, (1) \up0 \expndtw-2\charscalex100 because it is more specific and designates the real object of the study with \up0 \expndtw0\charscalex100 greate r precision, and (2) because the modifier 'systematic' is apt to\ul0\nosupersub\ cf8\f9\fs24 give \up0 \expndtw0\charscalex102 the impression that the study und er consideration is the only theological \up0 \expndtw-3\charscalex100 study whi ch treats the subject-matter in logical order... \ul0\super\cf22\f23\fs23 38 \pa r\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 He makes the following rem arks about dogmas: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\r i1602\sb10\sl-275\slmult0 \up0 \expndtw-1\charscalex100 a dogma is \ul0\nosupers ub\cf9\f10\fs24 a doctrine officially\ul0\nosupersub\cf8\f9\fs24 defined by the Church and declared to rest \up0 \expndtw0\charscalex102 upon divine authority. \ul0\super\cf22\f23\fs23 39\ul0\nosupersub\cf8\f9\fs24 Personal opinions, h owever true and valuable \up0 \expndtw0\charscalex103 they may be, do not consti tute Christian dogmas.\ul0\super\cf22\f23\fs23 40\ul0\nosupersub\cf8\f9\fs24 The question may \up0 \expndtw0\charscalex100 arise, what church body has t he power to determine what must be \up0 \expndtw-2\charscalex100 believed .... Reformed Churches particularly have always stressed the fact \up0 \expndtw0 \charscalex106 that every local church is a complete representation of the Churc h of \up0 \expndtw0\charscalex102 Jesus Christ, and therefore also has the \ul0\ nosupersub\cf9\f10\fs24 potestas dogmatica\ul0\nosupersub\cf8\f9\fs24 or \ul0\n osupersub\cf9\f10\fs24 docendi\ul0\nosupersub\cf8\f9\fs24 , \up0 \expndtw0\chars calex103 the power to determine what shall be recognized as dogma in her own \up 0 \expndtw0\charscalex102 circle.\ul0\super\cf22\f23\fs23 41\ul0\nosupersub\cf8\ f9\fs24 While they (Protestant churches) demand acceptance of their \up0 \e xpndtw0\charscalex102 dogmas, because they regard them as correct formulations o f Scripture \up0 \expndtw0\charscalex100 truth, they admit the possibility that the Church may have been in error in \up0 \expndtw0\charscalex102 defining the t ruth. And if dogmas are found to be contrary to the Word of \up0 \expndtw-3\char scalex100 God, they cease to be authoritative.\ul0\super\cf22\f23\fs23 42 \par\p ard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1598\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf6\f7\fs24 3\ul0\nosupersub\cf25\f 26\fs24 . SYSTEMATIC THEOLOGY\ul0\nosupersub\cf8\f9\fs24 : Of necessity, somethi ng has already been said \up0 \expndtw-2\charscalex100 about this discipline. Strong states: "\ul0\nosupersub\cf9\f10\fs24 Systematic Theology\ul0\nosuper sub\cf8\f9\fs24 takes the material \up0 \expndtw-2\charscalex100 furnished b y Biblical and Historical Theology, and with this material seeks to build \up0 \ expndtw0\charscalex105 up into an organic and consistent whole all our knowledge of God and of the \up0 \expndtw0\charscalex103 relations between God and the un iverse, whether this knowledge be originally \up0 \expndtw-3\charscalex100 deriv ed from nature or from the Scriptures.''\ul0\super\cf22\f23\fs23 43 \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1601\sb19\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Chafer submits this de finition: "Systematic Theology may be defined as the \up0 \expndtw0\charscalex10 0 collecting, scientifically arranging, comparing, exhibiting, and defending all facts \up0 \expndtw-3\charscalex100 from any and every source concerning God an d His works.''\ul0\super\cf22\f23\fs23 44 \par\pard\qj \li1800\sb0\sl-270\slmult 0 \par\pard\qj\li1800\ri1608\sb21\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex 103 \ul0\nosupersub\cf6\f7\fs24 4. \ul0\nosupersub\cf25\f26\fs24 HISTORICAL THEO LOGY\ul0\nosupersub\cf8\f9\fs24 : This discipline is practically equivalent to t he \up0 \expndtw-1\charscalex100 History of Christian Doctrine. It traces the de velopment of Christian doctrine from \up0 \expndtw-2\charscalex100 the apostolic age to the present. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800 \ri1608\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf 6\f7\fs24 5. \ul0\nosupersub\cf25\f26\fs24 PRACTICAL\ul0\nosupersub\cf6\f7\fs24

THEOLOGY\ul0\nosupersub\cf8\f9\fs24 : This branch of Theology deals wit h those \line \up0 \expndtw-1\charscalex100 disciplines which have to do w ith the preparation of men to propagate the \par\pard\qj \li1800\sb0\sl-2 40\slmult0 \par\pard\qj\li1800\ri1965\sb54\sl-240\slmult0 \up0 \expndtw-2\charsc alex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 38\ul0\nosupersub\cf7\f 8\fs20 Louis Berkhof, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nos upersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941), p. 12 . \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 39\ul0\nosupersub\cf7\f 8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 14. \par\pard\ql \li1800\ri4663\sb0\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul 0\super\cf23\f24\fs19 40\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs 20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 22. \line \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 41\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f2 5\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 17. \line \up0 \expndtw-2\charscale x100 \ul0\super\cf23\f24\fs19 42\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf2 4\f25\fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ., p.25. \par\pard\ql \li1800\sb1\sl204\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 43\ul0\nosupe rsub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\c f7\f8\fs20 ., p. 41. \par\pard\ql \li1800\sb15\sl-230\slmult0 \up0 \expndtw-3\ch arscalex100 \ul0\super\cf23\f24\fs19 44\ul0\nosupersub\cf7\f8\fs20 Chafer, \ul0 \nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. I, p. 6. \p ar\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \ par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 30 {\shp {\*\shpinst\shpleft1800\shptop12686\shpright4680\shpbottom12706\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz460\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g32}{\bkmkend Pg32}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \up0 \expndtw0\c harscalex100 \ul0\nosupersub\cf8\f9\fs24 message of Theology and the means and m ethods of accomplishing it. Even in \line \up0 \expndtw0\charscalex100 this area dispensational considerations play an important role. The Lord told His \line \ up0 \expndtw0\charscalex100 disciples: "Take no thought how or what ye shall spe ak; for it shall be given you \line \up0 \expndtw0\charscalex104 in that same ho ur what ye shall speak" (Matthew 10:19). Does this command \line \up0 \expndtw-1 \charscalex100 apply to the present, or should ministerial students prepare them selves in a Bible \line \up0 \expndtw0\charscalex103 College or Seminary? Again, the Lord sent His disciples out two by two \ul0\nosupersub\cf12\f13\fs24 (Mark \line \up0 \expndtw-1\charscalex100 6:7\ul0\nosupersub\cf8\f9\fs24 ). Is this Go d's will for preachers today? Many other questions might be asked \line \up0 \ex pndtw0\charscalex102 concerning both methods and message for ministers of the Go spel, which can \line \up0 \expndtw-2\charscalex100 only be answered from a disp ensational consideration of the Scriptures. \par\pard\ql \li1800\sb360\sl-379\sl mult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 5\ul0\nosupersub \cf20\f21\fs32 CONTEMPORARY THEOLOGY \par\pard\ql \li2065\sb0\sl-276\slmult0 \p ar\pard\ql\li2065\sb51\sl-276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosuper sub\cf8\f9\fs24 Hordern has described the contemporary theological scene in thes e words: \par\pard\qj \li2520\ri1600\sb264\sl-276\slmult0 \up0 \expndtw-1\charsc alex100 If an uninitiated layman or parish clergyman walked in on a m odern \line \up0 \expndtw-2\charscalex100 theological discussion, he might belie ve that he had entered some 'Alice in \line \up0 \expndtw0\charscalex104 Wonderl

and' territory. He would find theologians seriously asking if the \line \up0 \ex pndtw-2\charscalex100 'kerygmatic Christ' (i.e., the Christ preached by the Chur ch) is the same as \line \up0 \expndtw0\charscalex100 the Jesus of history. He w ould hear some arguing that Christian faith has \line \up0 \expndtw0\charscalex1 00 no interest in the historical Jesus. He would hear that faith can be neither \line \up0 \expndtw-3\charscalex100 helped nor hindered by knowledge of the hist orical Jesus.\ul0\super\cf22\f23\fs23 45 \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0 \up0 \expndtw-1\charscalex100 \u l0\nosupersub\cf8\f9\fs24 And we might add, he would hear a host of other strang e things, all the way from \line \up0 \expndtw-2\charscalex100 the demythologiza tion of the Scriptures to Christian atheism and God is dead. \par\pard\qj \li180 0\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1591\sb13\sl-275\slmult0\fi320 \up0 \ expndtw0\charscalex100 To analyze the modern scene in depth would require many v olumes, and the \line \up0 \expndtw0\charscalex106 student will find that many v olumes have been written on this subject. In the \line \up0 \expndtw0\charscalex 102 limited space of this chapter only the most limited treatment can be given, with \line \up0 \expndtw0\charscalex100 the purpose simply to acquaint the stude nt with some of the major trends away \line \up0 \expndtw-1\charscalex100 from o rthodox theology. One hears of many approaches to the Bible: Historicism, \line \up0 \expndtw0\charscalex100 Literary Analysis, Form Criticism, Historical Relativism, etc., etc. Numerous \line \up0 \expndtw0\charscalex100 labels hav e been given to systems of modern theology: Modernism, Liberalism, \line \up0 \e xpndtw-2\charscalex100 Neo-orthodoxy, Neo-liberalism, Bultmannism, Crisis Theolo gy, Barthianism, Neo-\line \up0 \expndtw0\charscalex100 evangelicalism, Conserva tism, Fundamentalism, etc. To gain an understanding \line \up0 \expndtw0\charsca lex100 of the ferment that is going on in the theological world one must be fami liar with \line \up0 \expndtw-2\charscalex100 the teachings of such men as Friedrich Schleiermacher, Soren Kierkegaard, \line \up0 \expndtw0\charscalex 100 Immanuel Kant, Adolph Harnack, Ernst Troeltsch, Albert Schweitzer, Karl Bart h, \line \up0 \expndtw-2\charscalex100 Emil Brunner, Martin Heidegger, Rudol f Bultmann, Harvey Cox, Paul Tillich, \line \up0 \expndtw-1\charscalex100 R einhold Niebuhr, and a host of others, all of whom are outside the conservative \line \up0 \expndtw-4\charscalex100 camp. \par\pard\qj \li1800\sb0\sl-280\slmult 0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi263 \up0 \expndtw0\charscalex1 04 We should use great care in pinning labels upon particular persons, unless \l ine \up0 \expndtw0\charscalex104 that label is derived from his own name, such a s Bultmannianism. Bultmann, \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql \li1800\sb152\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\f s20\ul0\super\cf23\f24\fs19 45\ul0\nosupersub\cf7\f8\fs20 William Hordern, \ul0 \nosupersub\cf24\f25\fs20 New Directions in Theology Today\ul0\nosupersub\cf7\f8 \fs20 (Philadelphia: The Westminster Press, 1966), I, p. \par\pard\ql \li1800\s b10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 56. \par\pard\ql \li10238\sb0\s l-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 31 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz361\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g33}{\bkmkend Pg33}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\c harscalex100 \ul0\nosupersub\cf8\f9\fs24 Brunner, and Barth have been grouped to

gether as Neo-orthodox, and yet there \line \up0 \expndtw0\charscalex104 is a wi de gulf between the views of these men. E. J. Carnell, Carl Henry, and \line \up 0 \expndtw0\charscalex105 Dewey Beegle have been classified as Neo-evangelicals, and yet they differ \line \up0 \expndtw0\charscalex104 considerably in their vi ews of the inerrancy of the Scriptures. We may refer to \line \up0 \expndtw0\cha rscalex100 Pentecostalists, Nazarenes, and Dispensationalists as Fundamentalists , and yet \line \up0 \expndtw-2\charscalex100 there are areas of wide divergence in their doctrines and practices. It is doubtless \line \up0 \expndtw-2\charsca lex100 unwise and unfair to categorize men with such labels and then either cond emn or \line \up0 \expndtw0\charscalex103 justify them by association. When labe ls are used they should be well-defined \line \up0 \expndtw0\charscalex100 and c are should be taken to make sure that the individual actually comes under \line \up0 \expndtw-3\charscalex100 that definition. \par\pard\ql \li1800\sb265\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE BASIC DIF FERENCE \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\s l-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The re are many differences between the various theologies which are extant \line \u p0 \expndtw0\charscalex106 today and it would be difficult to find a simple mean s of distinguishing them. \line \up0 \expndtw0\charscalex102 However, it would a ppear that the one basic difference between all Protestant, \line \up0 \expndtw1\charscalex100 orthodox, conservative, evangelical, fundamental theology and al l other systems \line \up0 \expndtw0\charscalex102 is that of attitude toward th e Bible. Those who hold to the traditional-Protestant \line \up0 \expndtw0\chars calex100 orthodox view of the Bible, that it is an inerrant and infallible revel ation from God \line \up0 \expndtw0\charscalex102 in its original writing, are i n basic agreement in their theological systems. Their \line \up0 \expndtw-1\char scalex100 differences are over the \ul0\nosupersub\cf9\f10\fs24 interpretati on\ul0\nosupersub\cf8\f9\fs24 of certain truths, such as the time of \li ne \up0 \expndtw0\charscalex100 Christ's second coming, but not on the \ul0\nosu persub\cf9\f10\fs24 fact\ul0\nosupersub\cf8\f9\fs24 of His second coming. On th e other \line \up0 \expndtw0\charscalex107 hand, those who deny the verbal inspi ration of the Bible, either in part or in \line \up0 \expndtw-2\charscalex100 wh ole, produce theologies based upon some other source than divine revelation. \pa r\pard\qj \li1800\ri1576\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex107 But what has caused many theologians to turn away from the Bible as a \line \up 0 \expndtw-1\charscalex100 divinely inspired book? Basically, the cause is to be found in the scientism of the \line \up0 \expndtw-1\charscalex100 day, working hand in hand with a fallen, depraved nature. Science has sought to \line \up0 \e xpndtw0\charscalex102 explain everything as natural phenomena. Modern man feels that Science is a \line \up0 \expndtw0\charscalex103 sort of savior, before whos e shrine he should bow down in humble obeisance. \line \up0 \expndtw0\charscalex 107 Whether it be the healing of the body, control of the forces of nature, spac e \line \up0 \expndtw0\charscalex100 travel, or hope for the future, mankind has turned to science for its answers and \line \up0 \expndtw0\charscalex106 in so doing has turned away from a personal God as unnecessary and as a \line \up0 \ex pndtw0\charscalex100 rather bothersome idea. Much that was once thought to be on ly in the domain of \line \up0 \expndtw-2\charscalex100 God's power and control is now manipulated by science. Science hopes to create \line \up0 \expndtw-2\cha rscalex100 life and control genetic inheritance factors, and when and i f this occurs the \line \up0 \expndtw0\charscalex104 average person will feel that man himself is God. Such a situation as this in a \line \up0 \expndtw-1\ch arscalex100 future day is described in \ul0\nosupersub\cf12\f13\fs24 2 Thessalon ians 2:2, 4.\ul0\nosupersub\cf8\f9\fs24 Not only has mankind come to \line \up0 \expndtw0\charscalex100 trust explicitly in Science for what it can do, but the y have come to feel that it is \line \up0 \expndtw0\charscalex102 unscientific t o believe in a personal, extra-mundane God who has control over \line \up0 \expn dtw-3\charscalex100 the forces of nature. \par\pard\ql \li1800\sb264\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 HISTORICAL CRITICI SM \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1618\sb38\sl-26 0\slmult0\fi325 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In this

scientific age the Bible has been subjected to certain types of criticism \line \up0 \expndtw0\charscalex100 with an apparent purpose at the outset to disprove the authority and historicity of \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\ pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\ pard\ql\li10238\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersu b\cf7\f8\fs20 32 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-2 40{\bkmkstart Pg34}{\bkmkend Pg34}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \ up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 the various books of the canon. One such attempt which has had devastating \line \up0 \expndtw0\charscal ex107 effects upon the faith of many is what is called Historical Criticism. It is also \line \up0 \expndtw-2\charscalex100 known as Higher Criticism, and, beca use of its results, as Destructive Criticism. It \line \up0 \expndtw0\charscalex 102 should be understood that the word \ul0\nosupersub\cf9\f10\fs24 Criticism\ul 0\nosupersub\cf8\f9\fs24 , as used in this context, does not \line \up0 \expndtw 0\charscalex107 mean to find fault with, but rather to apply principles or rules for judging the \line \up0 \expndtw-2\charscalex100 character of a piece of lit erature. Lower or Textual Criticism is concerned with the \line \up0 \expndtw0\c harscalex100 examination of all of the extant ancient manuscripts of the Scriptu re and through \line \up0 \expndtw0\charscalex108 a comparison of them to arrive at a text which is as near as possible to the \line \up0 \expndtw0\charscalex10 5 original. Higher Criticism is not higher in the sense of superiority. Rather i t is \line \up0 \expndtw-2\charscalex100 higher in order: arriving at the exact text comes first, followed by a criticism which \line \up0 \expndtw-2\charscalex 100 examines the contents of the Scripture with reference to composition, author ship, \line \up0 \expndtw-2\charscalex100 date, and historical value as judged b y internal evidence. It should be pointed out \line \up0 \expndtw0\charscalex106 that both of these types of criticism are good and valuable when carried out \l ine \up0 \expndtw-3\charscalex100 properly. But, as Orr points out: \par\pard\qj \li2520\ri1603\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex106 Criticism goes wrong when used recklessly, or under the influence of \up0 \expndtw0\charscalex 106 some dominant theory or prepossession. A chief cause of error in its \up0 \e xpndtw0\charscalex104 application to the record of a supernatural revelation is the assumption \up0 \expndtw-2\charscalex100 that nothing supernatural can happe n. This is the vitiating element in much \up0 \expndtw-3\charscalex100 of the ne wer criticism, both of the O. T. and of the N. T.\ul0\super\cf22\f23\fs23 46 \pa r\pard\qj \li1800\ri1603\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Biblical Criticism will be enlarged upon under the heading of Bibliology, but \line \up0 \expndtw-2\charscalex100 suffice it here t o say that the school of Higher Criticism fell into the control of men \line \up 0 \expndtw-1\charscalex100 who did approach the Bible on the basis that nothing supernatural could happen, \line \up0 \expndtw0\charscalex100 and with all of th eir boasted scholarship proved to their own satisfaction that the \line \up0 \ex pndtw0\charscalex100 supernatural elements of the Bible had to be ruled out. The y denied the Mosaic \line \up0 \expndtw0\charscalex102 authorship of the Pentate uch. They dated the prophetic books much later than \line \up0 \expndtw-2\charsc alex100 the traditional dates in order to nullify the predictive element in them . They placed \line \up0 \expndtw0\charscalex103 the priestly code (Leviticus) a fter the Babylonian captivity. Baur developed the \line \up0 \expndtw0\charscale x103 theory that two antagonistic parties developed in the New Testament Church, \line \up0 \expndtw0\charscalex100 headed by Peter and Paul respectively, and t hat the Acts was written a century \line \up0 \expndtw0\charscalex100 later to t ry to palliate the differences. Only four of Paul's epistles were regarded \line \up0 \expndtw-3\charscalex100 as genuine and John was dated about 170 A.D. Orr further states: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri15 99\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex103 "On the other hand, a new an d intensely aggressive radical school has \line \up0 \expndtw-2\charscalex100 re cently come to the front, the so-called 'historical-critical,' which treats the \line \up0 \expndtw0\charscalex100 text and history of the Gospels generally wit

h a recklessness to which no \line \up0 \expndtw0\charscalex104 limits can be pu t. It is even doubted if Jesus claimed to be the Messiah \line \up0 \expndtw-3\c harscalex100 (Wrede). Sayings are accepted, rejected, or mutilated at pleasure.\ ul0\super\cf22\f23\fs23 47 \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\ li1800\ri1606\sb20\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupe rsub\cf8\f9\fs24 Orr expressed the belief that "these excesses may be depended o n to cure \up0 \expndtw0\charscalex106 themselves," but since his day Historical Criticism has gone to even greater \up0 \expndtw-3\charscalex100 excesses. \par \pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\ri1581\sb192\sl-220\slmu lt0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs 19 46\ul0\nosupersub\cf7\f8\fs20 James Orr, \ul0\nosupersub\cf24\f25\fs20 The I nternational Standard Bible Encyclopaedia\ul0\nosupersub\cf7\f8\fs20 (Chicago: The Howard Severance Company, \up0 \expndtw-3\charscalex100 1915), II, p.749. \p ar\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\ cf23\f24\fs19 47\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ ul0\nosupersub\cf7\f8\fs20 ., II, p. 753. \par\pard\ql \li10238\sb0\sl-230\slmul t0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmu lt0 \up0 \expndtw-2\charscalex100 33 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz382\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g35}{\bkmkend Pg35}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0 \sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb92\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 BULTMAN NISM \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1605\sb8\sl-2 76\slmult0\fi321 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 One of the radical theological systems of the day is that developed by Rudolf \line \u p0 \expndtw-1\charscalex100 Bultmann and known chiefly for its tenet of demythologizing the Scriptures. \line \up0 \expndtw0\charscalex100 Bultmann cl aims that the supernatural elements in the Bible, such as the bodily \line \up0 \expndtw0\charscalex108 resurrection of Christ, are myths. Myths are defined by him as, "the use of \line \up0 \expndtw-1\charscalex100 imagery to express the o therworldly in terms of this world and the divine in terms \line \up0 \expndtw0\ charscalex103 of human life, the other side in terms of this side.''\ul0\super\c f22\f23\fs23 48\ul0\nosupersub\cf8\f9\fs24 Bultmann claims that the \line \up 0 \expndtw0\charscalex105 resurrection of Christ is not an historical event. Mos t people would define an \line \up0 \expndtw0\charscalex100 historical event a s one that actually occurred at a certain place and time. \line \up0 \ expndtw0\charscalex100 However, those who use the Historical- Critical method of criticism do not define \line \up0 \expndtw-2\charscalex100 history in exactly this manner. History is not simply what a historian has written in \line \up0 \e xpndtw-2\charscalex100 a book. Such accounts may contain legends and myths, as d oes much of ancient \line \up0 \expndtw-1\charscalex100 history that has come do wn to us. These elements must be sifted out. Now these \line \up0 \expndtw-2\cha rscalex100 critics have treated the Bible just the same as they would any other ancient book, \line \up0 \expndtw0\charscalex103 as a purely human production. B efore anything in the Bible can be considered \line \up0 \expndtw0\charscalex103 historical the critics must sift out all of the legend and myth. But what kind of a \line \up0 \expndtw0\charscalex107 sifter do they use? Their first principl e is that of historical continuity: historic \line \up0 \expndtw0\charscalex104

events must have historical causes. Their second principle is that of analogy: \ line \up0 \expndtw-3\charscalex100 studying analogous events in the culture of t he times. \par\pard\qj \li1800\ri1603\sb264\sl-276\slmult0\fi263 \up0 \expndtw0\ charscalex103 While a historical cause can be found for the death of Christ (He was put to \line \up0 \expndtw0\charscalex100 death by the Roman governor), and by studying analogous events we know that \line \up0 \expndtw0\charscalex100 man y others were put to death in those days by crucifixion, there is no historical \line \up0 \expndtw0\charscalex103 cause for His resurrection. (We believe that His resurrection was caused by a \line \up0 \expndtw0\charscalex105 power outsid e of history, by the supernatural power of God). And there is no \line \up0 \exp ndtw-1\charscalex100 analogous event in history with which to compare His resurr ection. (We believe it \line \up0 \expndtw0\charscalex106 was unique). The criti cs tell us that experience and science agree that dead \line \up0 \expndtw0\char scalex105 people do not come back to life. Therefore the critic concludes that t he dead \line \up0 \expndtw-1\charscalex100 body of Jesus could not have come ba ck to life, hence the resurrection accounts \line \up0 \expndtw0\charscalex106 i n the New Testament are myths which must be sifted out. But according to \line \ up0 \expndtw-1\charscalex100 Bultmann, the myth of the resurrection has been use d in Scripture to express the \line \up0 \expndtw0\charscalex105 "otherworldly" in terms of "this world." He says that the resurrection of Christ \line \up0 \ex pndtw-2\charscalex100 takes place in the kerygma, that is, when the gos pel is preached Jesus is \line \up0 \expndtw0\charscalex100 present. Bultman n, along with others, seems to feel that science has spoken the \line \up0 \expn dtw0\charscalex108 last word, hence its canons must be applied to the Bible reco rd to free it of \line \up0 \expndtw0\charscalex100 everything unscientific befo re man in this enlightened age can accept it. But, of \line \up0 \expndtw0\chars calex105 course, when everything supernatural is removed from the Bible there is not \line \up0 \expndtw-3\charscalex100 much left for the modern man. \par\pard \qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 Had m odern man been living in Egypt at the time of the Exodus or in Israel \line \up0 \expndtw0\charscalex107 during the earthly ministry of our Lord, he would have been much aware of \line \up0 \expndtw0\charscalex102 supernatural miracles, but in this present day he has taken up the old atheistic \par\pard\qj \li1800\sb0\ sl-240\slmult0 \par\pard\qj\li1800\ri1624\sb94\sl-240\slmult0 \up0 \expndtw-3\ch arscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 48\ul0\nosupersub\c f7\f8\fs20 Rudolf Bultmann, \ul0\nosupersub\cf24\f25\fs20 Kerygma and Myth\ul0\ nosupersub\cf7\f8\fs20 , p. 10, by George E. Ladd, \ul0\nosupersub\cf24\f25\fs20 Christian Faith and Modern Theology \up0 \expndtw-4\charscalex100 \ul0\nosupers ub\cf7\f8\fs20 (New York: Channal Press, 1964), p. 279. \par\pard\ql \li10238\sb 0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb 29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 34 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz364\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g36}{\bkmkend Pg36}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\c harscalex102 \ul0\nosupersub\cf8\f9\fs24 slogan: The fact that miracles are not happening today is proof that they never \line \up0 \expndtw0\charscalex107 did happen. The answer to this problem is a dispensational one. Sir Robert \line \up 0 \expndtw-2\charscalex100 Anderson addressed himself to this problem in his boo

k, \ul0\nosupersub\cf9\f10\fs24 The Silence of God\ul0\nosupersub\cf8\f9\fs24 , and \line \up0 \expndtw0\charscalex100 gave a very satisfactory answer to why ou tward, physical miracles do not occur \line \up0 \expndtw-2\charscalex100 today, based largely upon the dispensational character of God's dealings with the \lin e \up0 \expndtw-2\charscalex100 nation of Israel. Peter also deals with the same problem when he reminds us that \line \up0 \expndtw-2\charscalex100 in the last days men will appeal to this doctrine of historical continuity for rejecting \l ine \up0 \expndtw0\charscalex100 any belief in the visible return of Jesus Chris t, by saying that all things continue \line \up0 \expndtw0\charscalex100 as they were from the beginning of creation (\ul0\nosupersub\cf12\f13\fs24 2 Peter 3:4\ ul0\nosupersub\cf8\f9\fs24 ). Peter's answer is that \line \up0 \expndtw0\charsc alex107 such men have made themselves willingly ignorant of the past d ivine \line \up0 \expndtw0\charscalex104 interventions into human history. The v ery fact that many scientists of stature \line \up0 \expndtw0\charscalex103 have been firm believers in the Bible as the inspired Word of God is evidence \line \up0 \expndtw0\charscalex100 that science does not necessitate the demythologizi ng of the Bible before it can \line \up0 \expndtw0\charscalex104 be accepted. So me of the modern theologians (?) who look to science as an \line \up0 \expndtw0 \charscalex102 infallible guide have seemingly not even taken the first step essential to \line \up0 \expndtw0\charscalex102 becoming a Christian; fo r "him that cometh to God must first believe that He is" \line \up0 \expndtw-1\c harscalex100 (Hebrews 11:6), and how can men who call themselves Christian \ul0\ nosupersub\cf9\f10\fs24 atheists\ul0\nosupersub\cf8\f9\fs24 qualify \line \up0 \expndtw0\charscalex103 as \ul0\nosupersub\cf9\f10\fs24 theologians\ul0\nosupers ub\cf8\f9\fs24 , to say nothing of calling themselves \ul0\nosupersub\cf9\f10\fs 24 Christian\ul0\nosupersub\cf8\f9\fs24 . They should be \line \up0 \expndtw-3\c harscalex100 called \ul0\nosupersub\cf9\f10\fs24 Atheologians\ul0\nosupersub\cf8 \f9\fs24 . \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 EXISTENTIALISM \par\pard\qj \li1800\sb0\sl-280\sl mult0 \par\pard\qj\li1800\ri1619\sb1\sl-280\slmult0\fi313 \up0 \expndtw-1\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 Another philosophical doctrine which has str ongly colored modern theology is \up0 \expndtw-1\charscalex100 that of Existenti alism. Soren Kierkegaard of Denmark is usually considered to be \up0 \expndtw-3\ charscalex100 the father of this doctrine. Young defines Existentialism: \par\pa rd\qj \li2520\ri1600\sb264\sl-276\slmult0 \up0 \expndtw-2\charscalex100 Contempo rary movement in both theology and philosophy. In philosophy it \line \up0 \expn dtw0\charscalex105 has a strong atheistic, nihilistic, and pessimistic emphasis. In theology \line \up0 \expndtw0\charscalex105 (also known as, Barthianism, dia lectical theology, crisis theology, neo-\line \up0 \expndtw-2\charscalex100 supe rnaturalism, realistic theology, etc.) it emphasizes man's absolute \line \up0 \expndtw0\charscalex105 dependence upon God and the complete subject ivity of religious \line \up0 \expndtw-3\charscalex100 experience.\ul0\super\c f22\f23\fs23 49 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri16 07\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\ fs24 This doctrine is called Existentialism because of its radical concern for t he \line \up0 \expndtw-2\charscalex100 individual existing person, rather than f or universal essences. Kierkegaard began \line \up0 \expndtw-2\charscalex100 by asking such questions as, "What is the point of man's life? .... What sense can \line \up0 \expndtw0\charscalex104 he make out of human existence? .... Is it po ssible to base eternal happiness \line \up0 \expndtw0\charscalex100 upon histori cal knowledge?" Long ago Socrates had presented the paradox that \line \up0 \exp ndtw0\charscalex100 although man could become educated it was impossible for him to actually learn \line \up0 \expndtw0\charscalex107 anything. He asked, "How c an one learn that which he does not know?" He \line \up0 \expndtw-1\charscalex10 0 argued that man has all possible knowledge within him and what we call learnin g \line \up0 \expndtw-2\charscalex100 is only recollecting what is already in us. Kierkegaard presented a different \line \up0 \expndtw0\charscalex10 0 answer to this paradox. He agreed that it was true that prior to acquiring \line \up0 \expndtw0\charscalex100 knowledge man has no means of recog nizing truth when he meets it. But if he \par\pard\qj \li1800\sb0\sl-240\slmult0

\par\pard\qj\li1800\ri1641\sb94\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ul 0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 49\ul0\nosupersub\cf7\f8\fs20 War ren C. Young, \ul0\nosupersub\cf24\f25\fs20 A Christian Approach to Philosophy\u l0\nosupersub\cf7\f8\fs20 , (Wheaton, Ill.: Van Kampen Press, 1954), p. \line \u p0 \expndtw-2\charscalex100 247. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\p ard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 35 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz408\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g37}{\bkmkend Pg37}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \up0 \expndtw0\c harscalex102 \ul0\nosupersub\cf8\f9\fs24 does learn anything, something must hav e happened to him which makes him \up0 \expndtw0\charscalex103 different than he was before. Instead of knowledge coming by recollection, he \up0 \expndtw0\char scalex103 explains it as a moment of enlightenment, a sort of miraculous transfo rmation \up0 \expndtw0\charscalex100 which takes place in the learner at some de cisive moment in his existence. And \up0 \expndtw-1\charscalex100 whatever was the cause of this enlightenment Kierkegaard called God. His \up0 \expnd tw0\charscalex105 philosophy was one of scepticism and uncertainty. Man by himse lf can know \up0 \expndtw0\charscalex104 nothing. Sense experience and historica l information are constantly changing \up0 \expndtw0\charscalex100 and man canno t tell whether any of this information is true. Man is trapped in an \up0 \expnd tw0\charscalex106 awful predicament: he has no real knowledge and yet he needs t o know the \up0 \expndtw0\charscalex103 meaning of human existence. What is he t o do? Kierkegaard says that he can \up0 \expndtw0\charscalex102 decide to remain in darkness or he can take "the leap into absurdity" by blindly \up0 \expndtw0\ charscalex100 believing that there is a God who will, if we desire it, give us e nlightenment. But \up0 \expndtw0\charscalex102 there is no way of knowing what t o believe in; there is no evidence for faith: all \up0 \expndtw-3\charscalex100 one can do is to believe in faith alone. \par\pard\qj \li1800\ri1608\sb265\sl-27 6\slmult0\fi291 \up0 \expndtw-1\charscalex100 There are some philosophers who ha ve accepted Kierkegaard's existentialism \line \up0 \expndtw-2\charscalex100 but have rejected his solution as being an act of belief. Men like Jean-Paul Sartre \line \up0 \expndtw0\charscalex100 are completely atheistic and their philosoph y is one of humanism. No doubt the \line \up0 \expndtw-1\charscalex100 catastrop hic events in Europe produced by two world wars, with all of the \li ne \up0 \expndtw0\charscalex102 senseless destruction and bloodshed, left people with a sense that the world is \line \up0 \expndtw0\charscalex105 unintelligibl e and that values of life once held are now meaningless. With the \line \up0 \ex pndtw0\charscalex103 unrest that is in the world after years of "cold war" which keeps getting "hot" in \line \up0 \expndtw0\charscalex107 spots, with the threa t of a third World War, the horrors of which are beyond \line \up0 \expndtw0\cha rscalex100 imagination, and with nothing to look forward to but becoming "cannon fodder," \line \up0 \expndtw0\charscalex100 many young men are prone to accept this pessimistic view of the world, and feel \line \up0 \expndtw-3\charscalex100 that all of the values men once talked about are no longer valid. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 NEO-ORTHODOXY \par\pard\qj \li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \exp

ndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Neo-orthodoxy is based upon exi stential premises, as stated earlier. Karl Barth \line \up0 \expndtw0\charscalex 100 arose as champion of this system of theology at the close of World War II. T wo \line \up0 \expndtw0\charscalex100 wars had completely overthrown the optimis m of the liberal theology which had \line \up0 \expndtw0\charscalex106 led peopl e to believe that man was able by himself to solve all of the world's \line \up0 \expndtw0\charscalex103 problems through a social gospel. It was time for the p endulum to swing back, \line \up0 \expndtw0\charscalex100 and Barth called men b ack to the reality of sin and to the transcendence of God. \line \up0 \expndtw-2 \charscalex100 He opposed all natural theology and science as giving any revelat ion of God. The \line \up0 \expndtw-1\charscalex100 Bible to Barth was not an ob jective revelation of God: it was a human and fallible \line \up0 \expndtw-1\cha rscalex100 book, but it had the ability of becoming the word of God in the existential \line \up0 \expndtw0\charscalex100 encounter of man with Go d. Barth represented a partial return to orthodoxy. His \line \up0 \expndtw0\cha rscalex102 views have also been called "Crisis Theology," because it holds that all human \line \up0 \expndtw0\charscalex104 institutions are inevitably confoun ded by their own contradictions and that the \line \up0 \expndtw0\charscalex103 crisis which results from this forces man to despair of his own efforts and may \line \up0 \expndtw0\charscalex106 cause him to turn to divine revelation and gr ace in faith. Barthianism is also \line \up0 \expndtw-2\charscalex100 called Dia lectical Theology because of its use of the dialectic method. \par\pard\ql \li10 238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10 238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10 238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb153\sl-230\slmult0 \up0 \expndtw-2 \charscalex100 \ul0\nosupersub\cf7\f8\fs20 36 \par\pard\sect\sectd\fs24\paperw12 240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg38}{\bkmkend Pg38}\par\pard\qj \li1 800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li180 0\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ ri1605\sb123\sl-273\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\ cf8\f9\fs24 Neo-orthodoxy, along with Bultmannianism, accepts the findings of th e liberal, \up0 \expndtw-1\charscalex100 destructive critics, as far as the Bibl e is concerned. Ryrie quotes Brunner, a neo\up0 \expndtw0\charscalex100 orthodox Swiss theologian, "Orthodoxy has become impossible for anyone who \up0 \expndtw -2\charscalex100 knows anything of science. This I would call fortunate.''\ul0\s uper\cf22\f23\fs23 50\ul0\nosupersub\cf8\f9\fs24 Ryrie also quotes from \up0 \expndtw-1\charscalex100 Hendry, \ul0\nosupersub\cf9\f10\fs24 The Rediscovery of the Bible\ul0\nosupersub\cf8\f9\fs24 , p. 144, to show that Neo-orthodoxy think s \up0 \expndtw-1\charscalex100 it can combine the views of both liberalism and orthodoxy into a synthetic system \up0 \expndtw-2\charscalex100 of a new-orthodo xy: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1605\sb9\sl-27 6\slmult0 \up0 \expndtw-1\charscalex100 If there is anything to which the name o f 'rediscovery' may be applied, it is \line \up0 \expndtw0\charscalex105 surely to this view of the Bible (which is but the Bible's view itself) as a \line \up0 \expndtw0\charscalex100 witness to the Word of God. It liberates us from the fa lse antithesis which \line \up0 \expndtw0\charscalex102 had been set up by 'orthodoxy' and 'liberalism,' through each \line \up0 \expndtw0\cha rscalex102 concentrating its attention on one aspect of the Bible, to the detrim ent of \line \up0 \expndtw-1\charscalex100 the other, and enables us to see it i n both its aspects, without detriment to \line \up0 \expndtw-3\charscalex100 eit her.\ul0\super\cf22\f23\fs23 51 \par\pard\qj \li1800\ri1605\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Note the dialectic: Or thodoxy, the thesis; Liberalism, the antithesis; and Neo\up0 \expndtw-3\charscal ex100 orthodoxy, the Synthesis. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\ri1605\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex107 This b rings us back to our original thesis that the point of departure of all \up0 \ex pndtw0\charscalex106 modern theologies from orthodoxy is attitude toward the Bib le. Liberalism or \up0 \expndtw0\charscalex105 Modernism, through the claims of Destructive Criticism, has made it a purely \up0 \expndtw0\charscalex105 human b ook full of errors and contradictions. Orthodoxy believes it to be the \up0 \exp

ndtw0\charscalex102 infallible, verbally inspired Word of God. Neo-orthodoxy hol ds to a synthesis of \up0 \expndtw0\charscalex104 both views. Ryrie also quo tes Hendry concerning the Orthodox view of \up0 \expndtw-1\charscalex100 i nspiration: "This view issued in the notorious doctrine of verbal infallibility, which \up0 \expndtw0\charscalex109 lay for so long like a blight upon the Prote stant Church. It is the great and \up0 \expndtw0\charscalex102 undisputed merit of modern criticism that it demolished this doctrine and \up0 \expndtw -3\charscalex100 rediscovered the human character of the Bible.''\ul0\super\cf22 \f23\fs23 52 \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\ sb16\sl-272\slmult0\fi362 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\f s24 Orthodoxy's view of faith is that it is belief based upon authoritative fact . If the \line \up0 \expndtw0\charscalex102 events recorded in the Bible did not actually happen, then there is no basis for \line \up0 \expndtw0\charscalex100 faith. Neo-orthodoxy's view of faith seems to be, as Kierkegaard expressed it, " a \line \up0 \expndtw0\charscalex100 leap into absurdity," believing in faith al one without any evidence to substantiate \line \up0 \expndtw0\charscalex102 it. We agree with Hordern that modern theology is indeed a theological \ul0\nosupers ub\cf9\f10\fs24 Alice in \line \up0 \expndtw-3\charscalex100 Wonderland\ul0\nosu persub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800 \sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\s b0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0 \sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\s l-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl220\slmult0 \par\pard\qj\li1800\ri2234\sb151\sl-220\slmult0 \up0 \expndtw-2\char scalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 50\ul0\nosupersub\cf7 \f8\fs20 Charles Ryrie, \ul0\nosupersub\cf24\f25\fs20 Neo-orthodoxy, What It Is and What It Does\ul0\nosupersub\cf7\f8\fs20 (Chicago: Moody Press, 1956), p. 4 5. \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 51\ul0\nosupersub\cf7\ f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 46. \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-4\charscalex100 \ul0\sup er\cf23\f24\fs19 52\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 lb id\ul0\nosupersub\cf7\f8\fs20 ., p. 47. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 37 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz373\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g39}{\bkmkend Pg39}\par\pard\ql \li6316\sb0\sl-368\slmult0 \par\pard\ql\li6316\s b0\sl-368\slmult0 \par\pard\ql\li6316\sb0\sl-368\slmult0 \par\pard\ql\li6316\sb1 32\sl-368\slmult0 \up0 \expndtw0\charscalex96 \ul0\nosupersub\cf14\f15\fs32 Part Two \par\pard\ql \li6316\sb60\sl-552\slmult0 \up0 \expndtw0\charscalex97 \ul0\n osupersub\cf16\f17\fs48 Bibliology \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\ pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb84\sl-276\slmult0 \fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Bibliology is th e doctrine of the Bible, the department of Theological science \line \up0 \expnd tw-2\charscalex100 which deals with Biblical literature. It is placed first in l ogical order before all other \line \up0 \expndtw0\charscalex104 doctrines, simp ly because it is considered to be the authoritative source of all \line \up0 \ex pndtw0\charscalex100 other doctrines. Our knowledge of God, of His will, of His spiritual provisions, of \line \up0 \expndtw0\charscalex100 His plans and purpos es would have no objective basis apart from some kind of \line \up0 \expndtw0\ch

arscalex103 revelation of these truths. The Bible lays claim to being such a rev elation from \line \up0 \expndtw-3\charscalex100 God and the Christian Church ha s always accepted the Bible as such. \par\pard\ql \li1800\sb0\sl-379\slmult0 \pa r\pard\ql\li1800\sb40\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub \cf16\f17\fs48 6\ul0\nosupersub\cf20\f21\fs32 REVELATION \par\pard\ql \li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb171\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf6\f7\fs24 THE MEANING OF REVELATION \par\pard\qj \li1 800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Word \ul0\nosupersub\c f9\f10\fs24 APOKALUPSIS\ul0\nosupersub\cf8\f9\fs24 means an uncovering, an unve iling. It is sometimes \line \up0 \expndtw0\charscalex107 used in a subjective s ense, as in the case of God revealing His mind to the \line \up0 \expndtw-2\char scalex100 believer (\ul0\nosupersub\cf12\f13\fs24 Philippians 3:15\ul0\nosupersu b\cf8\f9\fs24 ). It is also used in an objective sense, as when Christ is \line \up0 \expndtw-2\charscalex100 revealed to the world at His second coming (\ul0\n osupersub\cf12\f13\fs24 Luke 17:30\ul0\nosupersub\cf8\f9\fs24 ). When used in sp eaking \line \up0 \expndtw-2\charscalex100 of the content of the Bible, the word means primarily the making known of truth to \line \up0 \expndtw0\charscalex102 man which he could never learn through sense experience alone. It is only in a \line \up0 \expndtw0\charscalex100 secondary sense that the word means enlighten ment received from reading the \line \up0 \expndtw-1\charscalex100 primary revel ation contained in the Bible. For example, it was by direct revelation \line \up 0 \expndtw-2\charscalex100 of Jesus Christ that Paul received the truth of the mystery \ul0\nosupersub\cf12\f13\fs24 (Ephesians 3:3; \line \up0 \exp ndtw0\charscalex102 Galatians 1:12\ul0\nosupersub\cf8\f9\fs24 ). In a secondary way the other apostles received this revelation \line \up0 \expndtw0\charscalex1 02 through the instrumentality of Paul's preaching and the illumination of the H oly \line \up0 \expndtw0\charscalex103 Spirit (\ul0\nosupersub\cf12\f13\fs24 Gal atians 2:2; Ephesians 3:5\ul0\nosupersub\cf8\f9\fs24 ). It is a general belief t hat revelation in its \line \up0 \expndtw-2\charscalex100 primary sense ceased w ith the completion of the New Testament canon, and that \line \up0 \expndtw0\cha rscalex100 since that time any divine truth that comes to man comes from the Bib le through \line \up0 \expndtw-1\charscalex100 the illumination of the Holy Spir it. It should be pointed out that there is much truth \line \up0 \expndtw0\chars calex100 in the Bible for which there was no need for special revelation, such a s historical \line \up0 \expndtw-1\charscalex100 events which the writers alread y knew. Other truths, such as the eternal purpose \line \up0 \expndtw-3\charscal ex100 of God, could never have been known apart from special revelation. \par\pa rd\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \ex pndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE NEED OF REVELATION \par\pa rd\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb16\sl-272\slmult0\ fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 In spite of the f act that we live in the most enlightened age of man's history, \line \up0 \expnd tw-1\charscalex100 man has not been able to attain to any absolute knowledge. Ma n cannot be sure \line \up0 \expndtw0\charscalex104 that his knowledge today wil l not be modified or overthrown by the findings of \line \up0 \expndtw0\charscal ex106 tomorrow. Science is in a constant state of flux. A popular layman's book on \line \up0 \expndtw0\charscalex100 philosophy states: "Our sense experience a nd historical information are always \line \up0 \expndtw-2\charscalex100 changin g. We cannot tell whether any of our sense information is necessarily true \par\ pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par \pard\ql\li10238\sb163\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosuper sub\cf7\f8\fs20 38 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl -240{\bkmkstart Pg40}{\bkmkend Pg40}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par \pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1579\sb113\sl-275\slmult0 \fi199 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 . In order to be absolutely certain we would have to be able to show that it is \line \up0 \expn dtw-2\charscalex100 impossible that it could be false.\u8221?\ul0\super\cf22\f23 \fs23 53\ul0\nosupersub\cf8\f9\fs24 One can view an object rotating thousands

of \line \up0 \expndtw0\charscalex108 times a minute in the light of a strobosc ope and his senses will tell him it is \line \up0 \expndtw0\charscalex100 standi ng still. Objects change color when viewed in light of varying wavelengths. \lin e \up0 \expndtw-1\charscalex100 Psychologists have devised many optical ill usions. Heisenberg's \ul0\nosupersub\cf9\f10\fs24 Uncertainty \line \up0 \expn dtw-1\charscalex100 Principle\ul0\nosupersub\cf8\f9\fs24 which operates in the field of quantum mechanics has been transferred \line \up0 \expndtw0\charscalex1 03 by philosophers into other fields of knowledge. Knowledge gained through our \line \up0 \expndtw0\charscalex100 senses appears to be relative. There may be a bsolute knowledge; there may be \line \up0 \expndtw-3\charscalex100 a God, but t he sceptic and agnostic say we cannot know for certain. \par\pard\qj \li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi293 \up0 \expnd tw-1\charscalex100 In the light of all of this uncertainty it should be admitted by all that it would be \up0 \expndtw-2\charscalex100 a very desirable thing fo r man to possess some absolute, certain knowledge. The \up0 \expndtw-1\charscale x100 great majority of scientists and philosophers do not think that man has bee n able \up0 \expndtw-1\charscalex100 to attain to such knowledge through the emp irical disciplines, so if man is ever to \up0 \expndtw0\charscalex100 possess su ch knowledge, it must come through some other channel. This other \up0 \expndtw0 \charscalex104 channel is Revelation: the Divine communication of absolute truth which man \up0 \expndtw-3\charscalex100 could never learn by his own reasoning and investigation. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\r i1608\sb13\sl-274\slmult0\fi335 \up0 \expndtw0\charscalex100 Even the agnostic m ust confess man's need for Revelation, even though he \up0 \expndtw0\charscalex1 08 denies its existence. And this need is not simply in the intellectual world o f \up0 \expndtw0\charscalex100 science. It is vastly greater in the realm of mor als and human behavior. Is there \up0 \expndtw0\charscalex100 absolute right and wrong? Or are so-called moral laws simply the innovations of \up0 \expndtw-1\ch arscalex100 changing cultures? Is man a responsible being who must some day give account \up0 \expndtw0\charscalex100 to a higher Authority? Or is he simply an irresponsible animal? Human suffering \up0 \expndtw-2\charscalex100 and moral de gradation alike show the need for a higher knowledge than man has \up0 \expndtw3\charscalex100 been able to attain in and by himself. \par\pard\ql \li1800\sb0\ sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 THE POSSIBILITY OF REVELATION: \par\pard\qj \li1 800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1606\sb10\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Atheist claims too muc h when he dogmatically states that there is no God, \line \up0 \expndtw0\charsca lex100 for the fact that he cannot find rational evidence for the existence of G od neither \line \up0 \expndtw0\charscalex102 proves that He does or does not ex ist. The Agnostic claims too much when he \up0 \expndtw-1\charscalex100 declares that we cannot know anything for certain, for how can he know this if he \line \up0 \expndtw0\charscalex100 can know nothing for certain? As we shall see there are many evidences for the \line \up0 \expndtw0\charscalex103 existence of God. These evidences may not compel a person to believe in the \up0 \expndtw0\charsc alex100 existence of God, but they surely demonstrate the possibility and the pr obability \up0 \expndtw0\charscalex102 of His existence. When the scientist is c onfronted with many evidences for the \up0 \expndtw0\charscalex102 existence of an object or a principle, he accepts the evidence and works with it \up0 \expndt w0\charscalex100 until he has proof that the evidence is not valid. A college te xt on science states: \line \up0 \expndtw0\charscalex102 "Science is not the fie ld of certainties that so many people seem to think. It is a \up0 \expndtw0\char scalex100 field of probabilities, of suspended judgments, and it requires a will ingness to let \line \up0 \expndtw-3\charscalex100 the evidence decide the case. ''\ul0\super\cf22\f23\fs23 54 \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\ qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj \li1800\ri1655\sb31\sl-220\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\ f24\fs19 53\ul0\nosupersub\cf7\f8\fs20 Richard H. Popkin and Avrum Stroll, \ul0 \nosupersub\cf24\f25\fs20 Philosophy Made Simple\ul0\nosupersub\cf7\f8\fs20 (Ne w York: Made Simple Books, Inc., \up0 \expndtw-3\charscalex100 1956), p. 188. \p

ar\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\ cf23\f24\fs19 54\ul0\nosupersub\cf7\f8\fs20 Richard Wistar, \ul0\nosupersub\cf2 4\f25\fs20 Man and His Physical Universe\ul0\nosupersub\cf7\f8\fs20 (New York: John Wiley & Sons, Inc., 1953), p. 248. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 39 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz354\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g41}{\bkmkend Pg41}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0\fi268 \up0 \expn dtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Astronomers had evidence from the motions of Uranus and Neptune of the \up0 \expndtw0\charscalex100 existence of a trans-Neptunian planet and even predicted its approximate \up0 \expnd tw0\charscalex102 location many years before the Planet Pluto was discov ered from Lowell \up0 \expndtw-3\charscalex100 Observatory in 1930. \par\pard\ qj \li1800\ri1601\sb265\sl-276\slmult0\fi268 \up0 \expndtw-2\charscalex100 If th ere is evidence that God exists, then there is evidence that Revelation may \lin e \up0 \expndtw0\charscalex100 exist, for it would be a contradiction of our def inition of God to say that He could \line \up0 \expndtw0\charscalex100 not revea l Himself. Omnipotence is the basic concept of God. Therefore, if God \line \up0 \expndtw0\charscalex105 exists it must be possible for Him to reveal Himself, b ut is it probable that He \line \up0 \expndtw-2\charscalex100 would do so? Other basic concepts of God are that He is omniscient, holy, loving, \line \up0 \expn dtw0\charscalex104 merciful. Arguing from the need of man and from these other a ttributes of the \line \up0 \expndtw0\charscalex100 Omnipotent God, it appears e xtremely probable that such a God would in some \line \up0 \expndtw0\charscalex1 06 way reveal Himself to man, either to judge him for his sin, or to in some way \line \up0 \expndtw0\charscalex108 come to his assistance. Even man in h is sinful and selfish condition \line \up0 \expndtw0\charscalex102 communica tes and comes to the assistance of his fellowman. How much more \line \up0 \expn dtw-2\charscalex100 likely it is that an all-wise and loving God would do at lea st as much. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE CLAIM O F THE BIBLE: \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\ sb8\sl-276\slmult0\fi280 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs 24 The Bible claims to contain the revelation of God. More will be said later ab out \line \up0 \expndtw-1\charscalex100 these claims and the validity of them, b ut suffice it here simply to state the fact of \line \up0 \expndtw0\charscalex10 0 the Bible's claim. The words \ul0\nosupersub\cf9\f10\fs24 reveal\ul0\nosupersu b\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 revelation\ul0\nosupersub\cf8\f9 \fs24 in their various forms appear \line \up0 \expndtw0\charscalex106 some sev enty times in the Bible. Many hundreds of times such expressions \line \up0 \exp ndtw0\charscalex106 occur as, "Thus saith the Lord." It can hardly be gainsaid t hat no other book \line \up0 \expndtw-2\charscalex100 exists which makes the cla ims the Bible does for being a divine revelation. \par\pard\ql \li1800\sb264\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE MODE O F REVELATION: \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1625 \sb1\sl-280\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Cha fer lists seven modes of divine revelation\ul0\super\cf22\f23\fs23 55\ul0\nosupe

rsub\cf8\f9\fs24 which will be used as a basis for \up0 \expndtw-3\charscalex10 0 the present consideration. \par\pard\qj \li1800\ri1604\sb265\sl-275\slmult0\fi 268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf6\f7\fs24 1. God Revealed Thr ough Nature\ul0\nosupersub\cf8\f9\fs24 . This is the basis for \ul0\nosupersub\c f9\f10\fs24 natural\ul0\nosupersub\cf8\f9\fs24 religion as \line \up0 \expndtw2\charscalex100 distinct from revealed religion, although there is an el ement of revelation in \line \up0 \expndtw0\charscalex106 natural religion. T he Bible in numerous places appeals to nature, that is, the \line \up0 \expndtw0 \charscalex104 physical creation, as displaying in some measure the existence an d power of \line \up0 \expndtw-3\charscalex100 God. \par\pard\qj \li1800\sb0\sl280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\c harscalex100 "The heavens declare the glory of God, and the firmament showeth his \up0 \expndtw-3\charscalex100 handiwork." (Psalm 19:1). \par\pard\q j \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-273\slmult0\fi26 8 \up0 \expndtw0\charscalex105 "Lift up your eyes on high, and behold who hath c reated these things, that \line \up0 \expndtw0\charscalex100 bringeth out thei r hosts by number: he calleth them all by names by the \line \up0 \ex pndtw0\charscalex100 greatness of his might, for that he is strong in power; not one faileth." (Isaiah 40: \line \up0 \expndtw-1\charscalex100 26). \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\ li1800\sb123\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs 20\ul0\super\cf23\f24\fs19 55\ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nos upersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Dallas: D allas Seminary Press, 1947), Vol. I, p. 53. \par\pard\ql \li10238\sb0\sl-230\slm ult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 40 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz407\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g42}{\bkmkend Pg42}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0 \sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0\fi310 \up0 \expn dtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Apostle Paul goes so far as t o say that the revelation of God in nature is \up0 \expndtw0\charscalex104 suffi cient to leave man completely without excuse before God: "Because that \up0 \exp ndtw0\charscalex104 which may be known of God is manifest in them; for God hath showed it unto \up0 \expndtw0\charscalex104 them. For the invisible things of hi m from the creation of the world are clearly \up0 \expndtw0\charscalex100 seen, being understood by the things that are made, even his eternal power and \up0 \e xpndtw-3\charscalex100 Godhead; so that they are without excuse." (Romans 1:19, 20). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl275\slmult0\fi268 \up0 \expndtw0\charscalex102 This revelation of God in nature is not merely the external universe of which \line \up0 \expndtw0\charscalex105 the Psalmist or Isaiah spoke: it also includes the internal world of man's own \ line \up0 \expndtw0\charscalex102 being. Man is created in the image of God. He possesses an innate or intuitive \line \up0 \expndtw0\charscalex102 knowledge of moral laws which makes him inexcusable for his sinful acts. Paul \line \up0 \ex pndtw-2\charscalex100 goes on to speak of the Gentiles to whom no special revela tion had been given: \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \ri1608\sb14\sl-273\slmult0\fi280 \up0 \expndtw-2\charscalex100 "For when the Ge ntiles, which have not the law (that is, the special revelation), \up0 \expndtw0

\charscalex100 do by nature the things contained in the law, these having not th e law, are a law \up0 \expndtw0\charscalex100 unto themselves: which show th e work of the law written in their hearts." \up0 \expndtw-3\charscalex10 0 (Romans 2:14, 15) \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ ri1608\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex106 This revelation of God in nature is not sufficient to inform man how to find \up0 \expndtw0\charsca lex106 salvation from his sin, but it is sufficient to give him the knowledge th at God \up0 \expndtw-3\charscalex100 exists and that he is responsible to God fo r his acts. \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi268 \up0 \expndtw 0\charscalex103 \ul0\nosupersub\cf6\f7\fs24 2. God Revealed Through Providence\u l0\nosupersub\cf8\f9\fs24 . Many evidences may be found in \up0 \expndtw0\charsc alex100 nature of God's providence or care and provision for His creation. He ma kes the \up0 \expndtw0\charscalex102 sun to shine and the rain to fall upon the just and the unjust alike. He cares for \up0 \expndtw0\charscalex100 even the sp arrow and not one falls to the ground without His permission. But on \line \up0 \expndtw0\charscalex105 the other hand the unbeliever can cite facts from nature for just the opposite \up0 \expndtw0\charscalex106 effect. He sees the cruelty in nature, millions suffering and dying of disease, \up0 \expndtw-2\charscalex10 0 hunger, and war, innocent people trampled under foot, justice miscarried. Wher e, \up0 \expndtw0\charscalex105 he asks, is there any evidence of God's providen ce in these things? There is \up0 \expndtw-1\charscalex100 evidence, if one unde rstands man's rebellion against God is responsible for all of \up0 \expndtw0\cha rscalex100 the evil in the world. God could have justly left man to his own devi ces and have \up0 \expndtw0\charscalex103 withdrawn all of His providential care . Whatever of that providence which may \up0 \expndtw0\charscalex100 still be se en is simply the manifestation of God's kindness and mercy to a fallen \line \up 0 \expndtw0\charscalex102 race, which, in spite of God's provision of eternal sa lvation as His free gift, has \up0 \expndtw0\charscalex100 not only in the main rejected His proffered mercy, but complains against God for \up0 \expndtw-3\char scalex100 the plight he has brought upon himself. \par\pard\qj \li1800\sb0\sl-27 4\slmult0 \par\pard\qj\li1800\ri1607\sb12\sl-274\slmult0\fi268 \up0 \expndtw-1\c harscalex100 \ul0\nosupersub\cf6\f7\fs24 3. God Revealed Through Preservation\ul 0\nosupersub\cf8\f9\fs24 . It is evident that creation continues \line \up0 \exp ndtw-1\charscalex100 in existence. Does it exist and continue to exist by powers within itself? Owing to \line \up0 \expndtw0\charscalex103 its magnitude, age, and many unknowns, this is a difficult question to answer. \line \up0 \expndtw0\ charscalex100 Some scientists think that the universe is running down, so that b illions of years \line \up0 \expndtw0\charscalex104 hence all energy will have b een dissipated and all molecular motion will have \line \up0 \expndtw-1\charscal ex100 ceased. Others suppose that there are creative powers within nature which keep \line \up0 \expndtw0\charscalex102 it continually rejuvenated. Others hold to the "big bang" theory, supposing that \line \up0 \expndtw0\charscalex100 the universe goes through cycles which last for billions of years, beginning with \p ar\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \ par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 41 \par\pard\sect\sect d\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg43}{\bkmkend Pg43}\p ar\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \pa r\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\ pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex103 \ul0\nos upersub\cf8\f9\fs24 concentrated matter exploding and expanding to the far reach es of space and \line \up0 \expndtw0\charscalex100 finally collapsing back upon itself, only to repeat the cycle over and over. These \line \up0 \expndtw0\chars calex100 are all human speculations, but there is another possibility and that i s that there \line \up0 \expndtw0\charscalex100 is a God "who upholds all things by the word of his power." (Hebrews 1:3) If the \line \up0 \expndtw-1\charscale x100 universe made itself, if it created itself out of nothing, then it is conce ivable that it \line \up0 \expndtw0\charscalex102 could possibly maintain itself . But if belief in that which is contrary to all human \line \up0 \expndtw-1\cha rscalex100 experience and reason places too much strain upon credulity, it may b

e believed \line \up0 \expndtw0\charscalex103 that the One who created all thing s also holds all things together (\ul0\nosupersub\cf12\f13\fs24 Colossians \lin e \up0 \expndtw-2\charscalex100 1:17\ul0\nosupersub\cf8\f9\fs24 ). The atomic physicist may well ask what holds the positively charged \line \up0 \ex pndtw0\charscalex100 protons together in the nucleus of the atom when, in fact, they repel each other \line \up0 \expndtw0\charscalex102 with tremendous force, as is manifested when atomic fission occurs. Scientists \line \up0 \expndtw0\cha rscalex109 call it "atomic glue," for want of a better name. Christians call it Christ, the \line \up0 \expndtw-3\charscalex100 Creator and Preserver. \par\pard \qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi2 68 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf6\f7\fs24 4. God Revealed T hrough Miracles\ul0\nosupersub\cf8\f9\fs24 . Miracle consists in either th e \line \up0 \expndtw0\charscalex100 manifestation or the control of power in the physical world beyond human \line \up0 \expndtw0\charscalex100 capa bility. It is not the breaking of the laws of nature, but rather the exercising of \line \up0 \expndtw0\charscalex100 supernatural power or control over those l aws. In Bible times God chose to work \line \up0 \expndtw-1\charscalex100 throug h physical miracles and signs and wonders with His people Israel \ul0\nosupersub \cf12\f13\fs24 (Exodus \line \up0 \expndtw-2\charscalex100 7-19; 1 Corinthians 1:22\ul0\nosupersub\cf8\f9\fs24 ). Having cast that nation aside during this present \line \up0 \expndtw-2\charscalex100 dispensation, He no longer works in this way, as Paul makes plain in \up0 \expndtw-6\charscalex10 0 \ul0\nosupersub\cf12\f13\fs24 1 \par\pard\qj \li1800\ri1608\sb0\sl-280\slmult0 \up0 \expndtw-1\charscalex100 Corinthians 13:8\ul0\nosupersub\cf8\f9\fs24 . Chr ist appealed to His mighty works as one of the witnesses of \up0 \expndtw0\chars calex104 His Deity (\ul0\nosupersub\cf12\f13\fs24 John 5:36\ul0\nosupersub\cf8 \f9\fs24 ). These miracles reveal both the power of God and His \up0 \expndtw0\c harscalex108 goodness, as He healed the sick, opened blind eyes, raised the dead , and \up0 \expndtw-3\charscalex100 delivered His saints from prison. \par\pard\ qj \li1800\ri1608\sb245\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\n osupersub\cf6\f7\fs24 5. God Revealed by Direct Communication\ul0\nosupersub\cf8 \f9\fs24 . This type of communication is \line \up0 \expndtw0\charscalex105 conf ined to the prophets of God who lived in the days of the formation of the \line \up0 \expndtw0\charscalex100 canon: "God who at sundry times and in divers manne rs spake in time past unto \line \up0 \expndtw0\charscalex100 the fathers by the prophets, hath in these last days spoken unto us by his Son." \line \up0 \expnd tw0\charscalex100 (Hebrews 1:1,2) The divers manners of speaking included vision s, dreams, and \line \up0 \expndtw0\charscalex100 theophanies, but of Moses it i s written: "With him will I speak mouth unto mouth, \line \up0 \expndtw-2\charsc alex100 even apparently, and not in dark speeches; and the similitude of the Lor d shall he \line \up0 \expndtw0\charscalex100 behold." (Numbers 12:8) It should be noted that God used such means as long \line \up0 \expndtw0\charscalex103 as He was dealing with the nation of Israel and until His written revelation was \l ine \up0 \expndtw0\charscalex102 completed. In the early churches which Paul est ablished there were those with \line \up0 \expndtw0\charscalex102 the gift of pr ophecy who received revelations from the Lord to communicate to \line \up0 \expn dtw0\charscalex106 the assembly, since they did not as yet have a New Testament Scripture \ul0\nosupersub\cf12\f13\fs24 (1 \line \up0 \expndtw-3\charscalex100 Corinthians \up0 \expndtw0\charscalex101 14:29-33\ul0\nosupersub\cf8\f9\fs24 ). But Paul made it abundantly clear that this was a \line \up0 \expndtw0 \charscalex100 temporary gift which would cease when the revelation for this dis pensation was \line \up0 \expndtw0\charscalex103 completed. Therefore, we do not believe that God speaks to His people in this \line \up0 \expndtw0\charscalex10 0 way today. He speaks through His completed Word. Of course, it is recognized \ line \up0 \expndtw-1\charscalex100 that God may speak indirectly to His p eople today in many ways, through \line \up0 \expndtw-2\charscalex100 provi dential dealings, circumstances, influence of others, etc. \par\pard\ql \li10238 \sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238 \sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238 \sb0\sl-230\slmult0 \par\pard\ql\li10238\sb152\sl-230\slmult0 \up0 \expndtw-2\ch

arscalex100 \ul0\nosupersub\cf7\f8\fs20 42 \par\pard\sect\sectd\fs24\paperw12240 \paperh15840\pard\sb0\sl-240{\bkmkstart Pg44}{\bkmkend Pg44}\par\pard\qj \li1800 \sb0\sl-278\slmult0 \par\pard\qj\li1800\sb0\sl-278\slmult0 \par\pard\qj\li1800\s b0\sl-278\slmult0 \par\pard\qj\li1800\sb0\sl-278\slmult0 \par\pard\qj\li1800\ri1 608\sb79\sl-278\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf6\f 7\fs24 6. God Revealed Through the Incarnation\ul0\nosupersub\cf8\f9\fs24 . "God ... hath in these last days \up0 \expndtw0\charscalex100 spoken to us by (in) hi s Son." (Hebrews 1: 2) The Son is the Logos, the human \up0 \expndtw0\charscalex 100 expression, the manifestation, the communicator of God. He is "God manifest in \up0 \expndtw-2\charscalex100 the flesh." (1 Timothy 3:16) It is important to clearly distinguish the dispensational \up0 \expndtw-2\charscalex100 character of our Lord's earthly ministry, as it was confined to the lost sheep of the \up0 \expndtw0\charscalex100 house of Israel, but we should never let this fact in any way make less \up0 \expndtw0\charscalex102 meaningful to us the glorious Person who was thus ministering. It is that same \up0 \expndtw-2\chars calex100 Person who so wonderfully manifested the love and grace of God who is a lso our \up0 \expndtw0\charscalex102 Savior and Head of the Body. In all other cases of revelation God was \up0 \expndtw0\charscalex103 communicati ng His thoughts to and through mere men: in this last case it was \up0 \expndtw3\charscalex100 God Himself in Christ speaking to man. \par\pard\qj \li1800\ri16 03\sb264\sl-276\slmult0\fi381 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf6\ f7\fs24 7. God Revealed Through the Scriptures\ul0\nosupersub\cf8\f9\fs24 . Ther e were many prophets who \line \up0 \expndtw-1\charscalex100 received revelation s from God who never, as far as we know, put them in written \line \up0 \expndtw 0\charscalex100 form. As noted above in No. 5, there were many prophets in the N ew Testament \line \up0 \expndtw0\charscalex102 church who never wrote any Scrip ture. It seems evident that if God wanted His \line \up0 \expndtw-1\charscalex10 0 people to possess a complete revelation of His will the best way to preserve t hat \line \up0 \expndtw0\charscalex105 revelation intact for succeeding generati ons was to put it in written form. We \line \up0 \expndtw0\charscalex104 could h ave little, if any, assurance of an oral tradition even approximating the \line \up0 \expndtw0\charscalex103 original after being passed down for nineteen centu ries by word of mouth. We \line \up0 \expndtw0\charscalex103 would have nothing by which to check its accuracy. Therefore we believe that \line \up0 \expndtw0\c harscalex105 God directed certain of the prophets and apostles to put into writt en form the \line \up0 \expndtw0\charscalex100 revelations which were given to them, and further, that the Holy Spirit so \line \up0 \expndtw-2\char scalex100 superintended their writing as to record exactly what God wan ted recorded. \line \up0 \expndtw0\charscalex104 While some New Testament books may have been written after Paul's prison \line \up0 \expndtw0\charscalex105 ep istles, he states that it was the revelation of the truth of the mystery which \ line \up0 \expndtw-1\charscalex100 fulfills or completes (\ul0\nosupersub\cf9\f1 0\fs24 plerosai\ul0\nosupersub\cf8\f9\fs24 --fills up to completion) the word of God (\ul0\nosupersub\cf12\f13\fs24 Colossians \line \up0 \expndtw-2\charscalex1 00 1:23-27\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb264\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 PROGRESSIVE REVELAT ION: \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-2 76\slmult0\fi296 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The f act needs to be continually remembered that the Bible was not written at \line \ up0 \expndtw0\charscalex103 one sitting or even during one generation. Its compo sition covered a period of \line \up0 \expndtw0\charscalex100 over fifteen hundr ed years. The Bible grew somewhat as the plants do: "first the \line \up0 \expnd tw0\charscalex104 blade, then the ear, after that the full corn in the ear" (Mar k 4:28). There was, \line \up0 \expndtw0\charscalex104 therefore, progress in revelation. But what do we mean by progressive \line \up0 \expndtw-1\cha rscalex100 revelation? Does it mean that the early writings were filled with sup erstitions and \line \up0 \expndtw0\charscalex100 myths which needed to be refined and perfected in a sort of evolutionary \line \up0 \expndtw-1\cha rscalex100 process, so that when we come to the New Testament we have progressed from \line \up0 \expndtw-1\charscalex100 the crude, semibarbarous ideas of Deit

y to the true concept of a God of love and \line \up0 \expndtw0\charscalex109 me rcy? Or does it mean that each step in the unfolding of God's plan and \line \up 0 \expndtw0\charscalex100 purpose was perfect in itself and that each step combi ned to produce a flawless \line \up0 \expndtw-3\charscalex100 and complete whole ? \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260 \slmult0\fi268 \up0 \expndtw0\charscalex103 It is to be expected that thos e who hold an evolutionary view of the \line \up0 \expndtw-1\charscalex10 0 development of the human race would adopt the former of the above views. And \ par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 43 \par\pard\sect\sec td\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg45}{\bkmkend Pg45}\ par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \p ar\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par \pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex107 \ul0\no supersub\cf8\f9\fs24 it should be pointed out that destructive, historical criti cism of the Bible has \line \up0 \expndtw-2\charscalex100 endeavored to reconstr uct the Bible upon the assumptions of evolution. Believing \line \up0 \expndtw0\ charscalex100 that man emerged from the brute world and progressed through vario us stages \line \up0 \expndtw-1\charscalex100 from animism and fetishism to poly theism, and then to monotheism and finally to \line \up0 \expndtw-1\charscalex10 0 Christianity, these critics find it necessary to redate the books of the Bible , simply \line \up0 \expndtw-1\charscalex100 because they assume that it would h ave been impossible for man to have certain \line \up0 \expndtw0\charscalex100 r eligious ideas at so early a date. We are therefore told that the books of Moses \line \up0 \expndtw0\charscalex102 could not have been written by Moses but wer e composed at least a thousand \line \up0 \expndtw-3\charscalex100 years later, etc. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\sb38\sl260\slmult0\fi268 \up0 \expndtw0\charscalex102 Strong expresses, in part, at lea st, what progressive revelation means to the \up0 \expndtw-3\charscalex100 one w ho believes the Bible to be the Word of God: \par\pard\qj \li2520\sb0\sl-276\slm ult0 \par\pard\qj\li2520\ri1606\sb11\sl-276\slmult0 \up0 \expndtw0\charscalex104 There is progress in revelation from the earlier to the later books of the \lin e \up0 \expndtw0\charscalex100 Bible, but this is not progress through successiv e steps of falsehood; it is \line \up0 \expndtw0\charscalex100 rather progress f rom a less to a more clear and full unfolding of the truth. \line \up0 \expndtw0 \charscalex104 The whole truth lay germinally in the \ul0\nosupersub\cf9\f10\fs2 4 protevangelium\ul0\nosupersub\cf8\f9\fs24 uttered to our first \line \up0 \ex pndtw0\charscalex102 parents (Gen. 3:15 - the seed of the woman should bruise th e serpent's \line \up0 \expndtw-3\charscalex100 head).\ul0\super\cf22\f23\fs23 5 6 \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1603\sb16\sl-272 \slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 Progress ive revelation is also basic to the dispensational character of the \up0 \expndt w0\charscalex100 Bible. If God had purposed only one dispensation for man, He mi ght have given \up0 \expndtw0\charscalex100 him all of the truth at once or have progressively revealed it to him. But the fact \up0 \expndtw0\charscalex100 tha t one dispensation has succeeded another necessitates added revelation for \up0 \expndtw-2\charscalex100 the succeeding dispensations. In this sense progr essive revelation becomes \up0 \expndtw-3\charscalex100 almost synonymous with dispensationalism. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\ sb41\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 7\ ul0\nosupersub\cf20\f21\fs32 INSPIRATION \par\pard\ql \li1800\sb0\sl-276\slmult 0 \par\pard\ql\li1800\sb31\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos upersub\cf6\f7\fs24 THE MEANING OF INSPIRATION \par\pard\qj \li1800\sb0\sl-276\s lmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 The English word \ul0\nosupersub\cf9\f10\f s24 inspiration\ul0\nosupersub\cf8\f9\fs24 means the act of inbreathing or inhalation. \up0 \expndtw0\charscalex106 Figuratively the word means the imp arting of emotion, or mental, or spiritual \up0 \expndtw0\charscalex108 influenc e, as: \ul0\nosupersub\cf9\f10\fs24 He was an inspiration to all of us\ul0\nosup

ersub\cf8\f9\fs24 . Theologically it means the \up0 \expndtw0\charscalex104 supe rnatural divine superintendency exerted over the writers of the Scripture \up0 \ expndtw0\charscalex102 which guarantees the accuracy of their writings. T he central passage on \up0 \expndtw-3\charscalex100 Inspiration is 2 Timothy 3:16: \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1605\sb19\sl -270\slmult0\fi268 \up0 \expndtw0\charscalex103 "All scripture is given by inspi ration of God, and is profitable for doctrine, for \up0 \expndtw0\charscalex100 reproof, for correction, for instruction in righteousness: that the man of God m ay \up0 \expndtw-3\charscalex100 be perfect, throughly furnished unto all good w orks." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1620\sb2\sl -280\slmult0\fi320 \up0 \expndtw0\charscalex100 The expression, "given by inspir ation of God," is in the Greek one compound \line \up0 \expndtw-1\charscalex100 word, \ul0\nosupersub\cf9\f10\fs24 theopneustos\ul0\nosupersub\cf8\f9\fs24 , mea ning \ul0\nosupersub\cf9\f10\fs24 God\ul0\nosupersub\cf8\f9\fs24 -\ul0\nosupersu b\cf9\f10\fs24 breathed\ul0\nosupersub\cf8\f9\fs24 . This statement, therefore, does not \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f 24\fs19 56\ul0\nosupersub\cf7\f8\fs20 A. H. Strong, \ul0\nosupersub\cf24\f25\fs 20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Pre ss, 1907), p. 175. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238 \sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 44 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz419\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g46}{\bkmkend Pg46}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0 \sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0\c harscalex105 \ul0\nosupersub\cf8\f9\fs24 mean that the Scripture is inspiring or that it imparts an emotional or spiritual \up0 \expndtw0\charscalex104 influenc e upon its readers (although, of course, it does this), but rather it has \up0 \expndtw0\charscalex105 reference to the origin of the Scripture. The Scripture came into being by the \up0 \expndtw0\charscalex100 breath of God. Just as God b reathed into man's nostrils and he became a living \line \up0 \expndtw0\charscal ex100 soul, so in like manner God breathed into the writers and brought into bei ng His \line \up0 \expndtw-3\charscalex100 infallible Word. \par\pard\ql \li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\chars calex100 Another key passage on inspiration is 2 Peter 1:20, 21: \par\pard\qj \l i1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi268 \u p0 \expndtw0\charscalex102 "Knowing this first, that no prophecy of the scripture is of any private \up0 \expndtw0\charscalex100 interpretation. For the prophecy came not in old time by the will of man: but holy \up0 \expndtw-3\ charscalex100 men of God spake as they were moved by the Holy Ghost." \par\pard\ qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-276\slmult0\fi2 68 \up0 \expndtw0\charscalex100 Peter is not here stating that private in dividuals are unable to interpret \up0 \expndtw0\charscalex105 Scripture, an d hence, as Rome teaches, must leave the interpretation to the \up0 \expndtw0\ch arscalex104 Church. He is likewise speaking of the origin of the Scripture. The verb "is" is \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 ginetai\ ul0\nosupersub\cf8\f9\fs24 , to become, arise, originate. Peter is saying that n o prophecy of Scripture \up0 \expndtw-1\charscalex100 originated in the mind or

in the will of man, but that holy men spoke as they were \up0 \expndtw-2\charsca lex100 borne along by the Holy Spirit. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE MANNER OF INSPIRA TION \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-2 76\slmult0\fi268 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 The Bi ble plainly states the fact of Inspiration, but it does not explain the \line \u p0 \expndtw0\charscalex102 manner or mode by which it is imparted. The Bible sta tes that in time past God \line \up0 \expndtw0\charscalex103 spoke in divers man ners (\ul0\nosupersub\cf12\f13\fs24 Hebrews 1:1\ul0\nosupersub\cf8\f9\fs24 ), but it does not elucidate upon these \line \up0 \expndtw0\charscalex105 various manners. Theologians have tried to explain the manner in which this \line \up0 \ expndtw0\charscalex104 inspiration took place and these views are generally refe rred to as theories of \line \up0 \expndtw-3\charscalex100 inspiration. \par\par d\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf6\f7\fs24 Natural Inspiration: \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pa rd\qj\li1800\ri1608\sb1\sl-280\slmult0\fi283 \up0 \expndtw0\charscalex102 \ul0\n osupersub\cf8\f9\fs24 This is the lowest concept of inspiration. It places the i nspiration of Scripture \up0 \expndtw0\charscalex100 on the same plane with the so-called inspiring writings of the great authors and \up0 \expndtw0\charscalex1 00 poets of history. But, as already noted, Biblical inspiration refers to the f act that \up0 \expndtw-2\charscalex100 Scriptures are God-breathed, not that the y are inspiring to the reader. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Partial Inspiration: \par\par d\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi 268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 A certain bishop is purported to have said that he believed the Bible to have \line \up0 \expndtw0\ charscalex104 been inspired in spots. When asked for his authority for such a st atement, he \line \up0 \expndtw0\charscalex102 quoted Hebrews 1:1, stating that this meant that God spoke at various times in \line \up0 \expndtw-1\charscalex10 0 varying degrees. Thus, some spots were fully inspired, others were only partia lly \line \up0 \expndtw0\charscalex102 inspired, and still others were not inspi red at all. The bishop was embarrassed \line \up0 \expndtw0\charscalex102 when a layman asked: "How do you know that Hebrews 1:1, the one Scripture \line \up0 \ expndtw-2\charscalex100 upon which you base your argument, is one of those fully inspired spots?" \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\ sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\ sb0\sl-230\slmult0 \par\pard\ql\li10238\sb102\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 \ul0\nosupersub\cf7\f8\fs20 45 \par\pard\sect\sectd\fs24\paperw12240\ paperh15840\pard\sb0\sl-240{\bkmkstart Pg47}{\bkmkend Pg47}\par\pard\qj \li1800\ sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb 0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri16 07\sb113\sl-275\slmult0\fi308 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\ f9\fs24 Some people suppose that the New Testament is more inspired than the Old . \line \up0 \expndtw0\charscalex102 The \ul0\nosupersub\cf9\f10\fs24 Red Letter Edition\ul0\nosupersub\cf8\f9\fs24 of the New Testament is apt to give the imp ression that \line \up0 \expndtw0\charscalex100 the words of Jesus are more insp ired than the words of Moses or of Paul. Some \line \up0 \expndtw0\charscalex109 claim that the spiritual or doctrinal truth in the Bible is inspired but that t he \line \up0 \expndtw-2\charscalex100 historical, geographical, and scientific references are not, and are therefore liable \line \up0 \expndtw-1\charscalex100 to error. All of these theories are open to the same embarrassment which \line \up0 \expndtw-1\charscalex100 confronted the bishop. Who is to judge which parts of the Bible are to be \line \up0 \expndtw-1\charscal ex100 accepted as truth? It comes down finally to every man taking or leaving wh atever \line \up0 \expndtw0\charscalex106 he decides. The objectivity of Bible t ruth is thus destroyed and it becomes a \line \up0 \expndtw0\charscalex104 matte r of subjective judgment. It must be admitted that this kind of inspiration \lin e \up0 \expndtw0\charscalex105 would have been about the poorest that God could have chosen by which to \line \up0 \expndtw-1\charscalex100 reveal truth to man. It would be comparable to giving a sack of candy to a person \line \up0 \expndt

w-2\charscalex100 with the information that although all of the pieces look like candy, some have the \line \up0 \expndtw-2\charscalex100 very best ingredients, others contain adulterations, and still others are poisonous. \line \up0 \expnd tw-1\charscalex100 Why should God guide a man to state the truth in one sentence and allow him to \line \up0 \expndtw0\charscalex100 state error in the next? If He was able to guide him in the first case, why should \line \up0 \expndtw-3\ch arscalex100 He not also guide him at other times? \par\pard\qj \li1800\sb0\sl-28 0\slmult0 \par\pard\qj\li1800\ri1602\sb1\sl-280\slmult0\fi382 \up0 \expndtw0\cha rscalex100 But after all, as Hodge says: "The question is not an open one. It is not what \up0 \expndtw0\charscalex100 theory is in itself most reasonable or pl ausible, but simply, What does the Bible \up0 \expndtw-3\charscalex100 teach on the subject?''\ul0\super\cf22\f23\fs23 57 \par\pard\ql \li1800\sb264\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Concept Inspiratio n: \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-27 3\slmult0\fi295 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Propon ents of this theory state that God placed concepts of truth in the minds \up0 \e xpndtw0\charscalex100 of the Bible writers but left it to them to give expressio n to these concepts. If this \up0 \expndtw0\charscalex103 view were true it woul d be inconsistent to call the Bible the Word of God, for it \up0 \expndtw-3\char scalex100 would be only the word of man. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex1 02 To begin with, the Bible in no place gives the impression that God gave only \up0 \expndtw0\charscalex100 concepts to its writers. But the Bible does have mu ch to say about the words of \up0 \expndtw0\charscalex102 Scripture. Christ said in His prayer to the Father: "I have given them the words \up0 \expndtw0\charsc alex102 which thou gavest me." (John 17:8). He said to His disciples: "The words that I \up0 \expndtw0\charscalex100 speak unto you, they are spirit, and they a re life." (John 6:63). Paul said: "Which \up0 \expndtw0\charscalex100 things als o we speak, not in the words which man's wisdom teacheth, but which \up0 \expndt w-3\charscalex100 the Holy Ghost teacheth." (1 Corinthians 2:13). \par\pard\qj \ li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi335 \u p0 \expndtw0\charscalex104 Further, it is questionable whether it is possible to convey a concept apart \up0 \expndtw-2\charscalex100 from words. Concepts becom e meaningful only as they are framed in words. \par\pard\ql \li1800\sb264\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Mechanical In spiration: \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb 1\sl-280\slmult0\fi313 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This is the view that the writers of the Bible were merely secretaries to whom \ line \up0 \expndtw0\charscalex100 God dictated the Bible. Thus it is sometimes r eferred to as the Dictation Theory \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\ pard\qj\li1800\ri1649\sb94\sl-240\slmult0 \up0 \expndtw-1\charscalex100 \ul0\sup er\cf23\f24\fs20\ul0\super\cf23\f24\fs19 57\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\f s20 (Grand Rapids: Win. B. Eerdmans Publishing Co., 1940), Vol. I, p. \line \up 0 \expndtw-2\charscalex100 182. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pa rd\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb29\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 46 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz343\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g48}{\bkmkend Pg48}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s

b0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0 \sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0\c harscalex108 \ul0\nosupersub\cf8\f9\fs24 of Inspiration. It is true that there a re some parts of the Bible that might be \line \up0 \expndtw-2\charscalex100 cla ssified as dictation, such as those passages which read: "Thus saith the Lord." \line \up0 \expndtw0\charscalex105 It would also seem that it was a case of dict ation when God spoke the law to \line \up0 \expndtw0\charscalex100 Moses in the mount and said to him: "Write thou these words: for after the tenor \line \up0 \ expndtw0\charscalex102 of these words I have made a covenant with thee and with Israel." (Exodus 34: \line \up0 \expndtw-2\charscalex100 27). \par\pard\qj \li18 00\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi292 \up0 \ expndtw-1\charscalex100 The major portion of Scripture, however, cannot he class ified as dictation. It is \up0 \expndtw0\charscalex104 evident that the style an d vocabulary differ from one writer to the next. Surely \up0 \expndtw-2\charscal ex100 when the Apostles wrote letters expressing their feelings in the first person \up0 \expndtw-2\charscalex100 singular, this could not be classif ied as dictation from God. Hodge says: \par\pard\qj \li2520\ri1602\sb263\sl-277\ slmult0 \up0 \expndtw-2\charscalex100 The Church has never held what has been st igmatized as the mechanical \line \up0 \expndtw0\charscalex104 theory of inspira tion. The sacred writers were not machines. Their self-\line \up0 \expndtw-2\cha rscalex100 consciousness was not suspended; nor were their intellectual powers \line \up0 \expndtw0\charscalex102 superseded. Holy men spake as they wer e moved by the Holy Ghost. It \line \up0 \expndtw-1\charscalex100 was men, not m achines; not unconscious instruments, but living, thinking, \line \up0 \expndtw0 \charscalex103 willing minds, whom the Spirit used as His organs... The sacred w riters \line \up0 \expndtw0\charscalex105 impressed their peculiarities on their several productions as plainly as \line \up0 \expndtw-3\charscalex100 though th ey were the subjects of no extraordinary influence.\ul0\super\cf22\f23\fs23 58 \ par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 Dynamical or Non-Verbal, Plenary Inspiration \par\pard\qj \li 1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1623\sb1\sl-280\slmult0\fi308 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This view is represented by such theologians as A. H. Strong and James Orr. \up0 \expndtw-3\charscalex100 A few statements from Strong will make plain this position. \par\pard\qj \li2520\ ri1607\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex107 Inspiration, therefore, did not remove, but rather pressed into its own \line \up0 \expndtw0\charscalex 106 service, all the personal peculiarities of the writers, together with their \line \up0 \expndtw0\charscalex104 defects of culture and literary style. Every imperfection not inconsistent \line \up0 \expndtw-3\charscalex100 with truth in a human composition may exist in inspired Scripture.\ul0\super\cf22\f23\fs23 59 \par\pard\qj \li2520\ri1604\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex100 \u l0\nosupersub\cf8\f9\fs24 Inspiration did not guarantee inerrancy in things not essential to the main \up0 \expndtw-3\charscalex100 purpose of Scripture.\ul0\su per\cf22\f23\fs23 60 \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520 \ri1604\sb19\sl-270\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 Inspiration is therefore not verbal, while yet we claim that no form of wo rds \up0 \expndtw-1\charscalex100 which taken in its connections would tea ch essential error has been \up0 \expndtw-3\charscalex100 admitted into Scri pture.\ul0\super\cf22\f23\fs23 61 \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\p ard\qj\li2520\ri1601\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupe rsub\cf8\f9\fs24 When the unity of the Scripture is fully recognized, the Bible, in spite of \up0 \expndtw-1\charscalex100 imperfections in matters non-essentia l to its religious purpose, furnishes a \up0 \expndtw-3\charscalex100 safe and s ufficient guide to truth and to salvation.\ul0\super\cf22\f23\fs23 62 \par\pard\ ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\q l\li1800\sb22\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\f s19 58\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupe rsub\cf7\f8\fs20 ., Vol. I, p. 157. \par\pard\qj \li1800\ri3448\sb0\sl-240\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 59\ul0\nosupersub\cf7\ f8\fs20 A. H. Strong, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nos

upersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1907), p. 213. \up0 \expnd tw-3\charscalex100 \ul0\super\cf23\f24\fs19 60\ul0\nosupersub\cf7\f8\fs20 \ul0\ nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 215. \par\pard\ql \li1800\ri4615\sb0\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23 \f24\fs19 61\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\ nosupersub\cf7\f8\fs20 ., p. 216. \line \up0 \expndtw-2\charscalex100 \ul0\super \cf23\f24\fs19 62\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid \ul0\nosupersub\cf7\f8\fs20 ., p. 218. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb221\sl-230\slmult0 \up0 \expndtw-2\charscalex100 47 {\shp {\*\shpinst\shpleft1800\shptop13147\shpright4680\shpbottom13167\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz358\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g49}{\bkmkend Pg49}\par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\s b0\sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\sb0 \sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri160 5\sb69\sl-280\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 I n short, inspiration is characteristically neither natural, partial, nor \up0 \expndtw-3\charscalex100 mechanical, but supernatural, plenary, and dynami cal.\ul0\super\cf22\f23\fs23 63 \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\par d\qj\li2520\ri1613\sb19\sl-270\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 The unity and authority of Scripture as a whole are entirely co nsistent with \up0 \expndtw0\charscalex100 its gradual evolution and with g reat imperfection in its non-essential \up0 \expndtw-3\charscalex100 parts.\ ul0\super\cf22\f23\fs23 64 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\ li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 Strong answers three questions: \par\pard\qj \li2520\sb0\sl-275\slmult0 \pa r\pard\qj\li2520\ri1605\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex100 (a) Is any part of Scripture uninspired? Answer: Every part of Scripture is \line \up0 \expndtw0\charscalex100 inspired in its connection and relation with every other part. (b) Are there \line \up0 \expndtw0\charscalex103 degrees of inspiration? Answer: There are degrees of value, but not of \line \up0 \expndtw0\charscalex10 3 inspiration. Each part in its connection with the rest is made completely \lin e \up0 \expndtw-2\charscalex100 true, and completeness has no degrees. (c) How m ay we know what parts \line \up0 \expndtw0\charscalex104 are of most value and w hat is the teaching of the whole? Answer: The \line \up0 \expndtw0\charscalex100 same Spirit of Christ who inspired the Bible is promised to take the things \li ne \up0 \expndtw0\charscalex100 of Christ, and, by showing them to us, to lead u s progressively into all the \line \up0 \expndtw-3\charscalex100 truth.\ul0\supe r\cf22\f23\fs23 65 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b9\sl-276\slmult0 \up0 \expndtw-4\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Orr holds essentially the same position as Strong. He says: \par\pard\qj \li2520\r i1607\sb265\sl-275\slmult0 \up0 \expndtw0\charscalex106 In view of these facts, it is felt by many that, to express the idea of an \up0 \expndtw0\charscalex100 inspiration which pervades all the parts of the record, the word \ul0\nosupersub \cf9\f10\fs24 'plenary'\ul0\nosupersub\cf8\f9\fs24 is \up0 \expndtw-2\charscale x100 more suitable than \ul0\nosupersub\cf9\f10\fs24 'verbal'\ul0\nosupersub\ cf8\f9\fs24 This term... avoids the mistake into which \up0 \expndtw0\ch arscalex104 others fall of speaking as if \ul0\nosupersub\cf9\f10\fs24 parts\ul0 \nosupersub\cf8\f9\fs24 of the record were inspired, and \ul0\nosupersub\cf9\f1 0\fs24 parts \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 uninspire d.\ul0\super\cf22\f23\fs23 66 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\

qj\li1800\ri1604\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosu persub\cf8\f9\fs24 Plenary, according to this view, apparently means that while inspiration \up0 \expndtw-1\charscalex100 pervades all parts of the Bib le, it guarantees only the accurate communication of \up0 \expndtw0\charscalex10 0 spiritual truth, and that in matters of historical, geographical, and scientif ic detail \up0 \expndtw-1\charscalex100 the writers employed only such info rmation which they had at their natural \up0 \expndtw0\charscalex100 dispo sal, which may or may not have been in error. It is difficult to see how this \u p0 \expndtw0\charscalex103 view differs from the Partial theory, since it is adm itted that parts which deal in \up0 \expndtw0\charscalex103 non-spiritual matter s may be in error. We might ask: Where did Moses get his \up0 \expndtw0\charscal ex100 scientific information on the creation of the universe? Was this simply the \up0 \expndtw0\charscalex105 scientific theory of the day, or did G od supernaturally reveal this truth? Since \up0 \expndtw-1\charscalex100 history is so intertwined with spiritual truth, where, according to this theory, is the \up0 \expndtw0\charscalex104 line between truth and error? Orr himself says: "I t must be confessed that the \up0 \expndtw-2\charscalex100 principle here employ ed may be \ul0\nosupersub\cf9\f10\fs24 pushed too far\ul0\nosupersub\cf8\f9\fs24 , and made to sustain conclusions \up0 \expndtw-3\charscalex100 which cannot in justice be rested on it.''\ul0\super\cf22\f23\fs23 67 \par\pard\ql \li1800\sb0\ sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb22\s l-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 63\ul0\nosu persub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs2 0 ., p. 211. \par\pard\ql \li1800\sb1\sl-217\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\super\cf23\f24\fs19 64\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\ f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 220. \par\pard\ql \li1800\sb13\sl -230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 65\ul0\nosup ersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ., pp. 220, 221. \par\pard\qj \li1800\ri2813\sb0\sl-240\slmult0 \up0 \expndtw-2 \charscalex100 \ul0\super\cf23\f24\fs19 66\ul0\nosupersub\cf7\f8\fs20 James Orr , \ul0\nosupersub\cf24\f25\fs20 Revelation and Inspiration\ul0\nosupersub\cf7\f8 \fs20 (New York: Charles Scribner's Sons, 1910), p. 211. \up0 \expndtw-3\charsc alex100 \ul0\super\cf23\f24\fs19 67\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\ cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., pp. 202,203. \par\pard\ql \li10 238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10 238\sb11\sl-230\slmult0 \up0 \expndtw-2\charscalex100 48 {\shp {\*\shpinst\shpleft1800\shptop13147\shpright4680\shpbottom13167\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz398\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g50}{\bkmkend Pg50}\par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0 \sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri161 1\sb69\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 Orr adopts the view that the subject of Inspiration must be approached thr ough \up0 \expndtw-3\charscalex100 that of Revelation. He says: \par\pard\qj \li 2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1603\sb10\sl-275\slmult0 \up0 \exp ndtw-1\charscalex100 The older method was to prove first the inspiration (by his torical evidence, \up0 \expndtw0\charscalex104 miracles, claims of writers), the n through that establish revelation. This \up0 \expndtw0\charscalex103 view stil l finds an echo in the note sometimes heard-If the inspiration of \up0 \expndtw0 \charscalex101 the Bible (commonly some theory of inspiration) be given up, what

have \up0 \expndtw0\charscalex100 we left to hold by? It is urged, e.g., that u nless we can demonstrate what \up0 \expndtw0\charscalex103 is called the "inerra ncy" of the Biblical record, down even to its minutest \up0 \expndtw0\charscalex 102 details, the whole edifice of belief in revealed religion falls to the groun d. \up0 \expndtw0\charscalex109 This, on the face of it, is a most suicidal posi tion for any defender of \up0 \expndtw-3\charscalex100 revelation to take up.\ul 0\super\cf22\f23\fs23 68 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li 1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupers ub\cf8\f9\fs24 Orr's argument is that revelation came before inspiration to write the \line \up0 \expndtw-2\charscalex100 Scriptures, and had God neve r inspired men to write, the revelation of the Gospel \line \up0 \expndtw0\chars calex103 would have been just as much a reality as it is with an inspired writte n record. \line \up0 \expndtw-1\charscalex100 While this is true, it would appea r that this fact would have been meaningful only \line \up0 \expndtw-2\charscale x100 to those who lived in the same generation with the men who rece ived the \line \up0 \expndtw0\charscalex103 revelation and who could speak auth oritatively. After nineteen hundred years, \line \up0 \expndtw0\charscalex103 ho w do we know what these men spoke unless we have an inerrant record? It \line \u p0 \expndtw0\charscalex100 seems to us that what Orr calls "the older method" is still the necessary one for \line \up0 \expndtw-3\charscalex100 today. \par\par d\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \exp ndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Verbal Plenary Inspiration \par \pard\qj \li1800\ri1577\sb264\sl-277\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Verbal means that inspiration extends to the very w ords which the writers used \line \up0 \expndtw0\charscalex100 in the original w ritings. This does not mean that God dictated the words, but that \line \up0 \ex pndtw0\charscalex103 He so guided men to write in their own language, with their own words, and in \line \up0 \expndtw-2\charscalex100 their own style that when they had written they had said exactly what God \line \up0 \expndt w-2\charscalex100 wanted said. If God intended to accurately convey truth to us it was necessary, in \line \up0 \expndtw0\charscalex105 the very nature of the c ase, to see to it that the writers used the words which \line \up0 \expndtw0\cha rscalex106 would accomplish that end. If men hire lawyers to frame legal documen ts in \line \up0 \expndtw0\charscalex105 words which cannot be gainsaid, how muc h more important to have the right \line \up0 \expndtw-3\charscalex100 words in documents dealing with the eternal welfare of men's souls! \par\pard\qj \li1800\ ri1608\sb261\sl-280\slmult0\fi271 \up0 \expndtw-1\charscalex100 Plenary is usual ly taken to mean that inspiration is \ul0\nosupersub\cf9\f10\fs24 full\ul0\nosup ersub\cf8\f9\fs24 , extending to all parts of \up0 \expndtw0\charscalex100 the Bible. Paul did not say, "Some Scripture is inspired of God," but AL L \up0 \expndtw-1\charscalex100 Scripture. Since there are no degrees of inspira tion, a writing is either inspired of \up0 \expndtw-1\charscalex100 God or it is not inspired. While some Christians do not believe in plenary \up0 \expndtw-3\charscalex100 inspiration, none can doubt but that the Bible claims this for itself. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf6\f7\fs24 MISUNDERSTANDINGS CONCERNING \par\pard\ql \ li1800\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 VERBAL PLENARY INSPIRATI ON \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult 0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\su per\cf23\f24\fs20\ul0\super\cf23\f24\fs19 68\ul0\nosupersub\cf7\f8\fs20 \ul0\no supersub\cf24\f25\fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ., pp. 197, 198. \par\par d\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pa rd\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 49 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz369\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768}

} {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g51}{\bkmkend Pg51}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \expn dtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 1. Verbal plenary inspiration doe s not mean that everything in the Bible is a \up0 \expndtw-2\charscalex100 recor d of what God has said. The Bible contains records of what men and angels \up0 \ expndtw0\charscalex103 have said, of historical events which have happened, of p laces and times and \up0 \expndtw0\charscalex100 circumstances surrounding these events. Inspiration guarantees the accuracy of \up0 \expndtw-3\charscalex100 al l of these records. \par\pard\qj \li1800\ri1612\sb261\sl-280\slmult0\fi265 \up0 \expndtw-2\charscalex100 2. Verbal plenary inspiration does not mean that every statement in the Bible is \line \up0 \expndtw-2\charscalex100 true: it means onl y that every statement is accurately recorded. The Bible records \line \up0 \exp ndtw-2\charscalex100 the lies of both Satan and of men, but they are accurately recorded as lies. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri 1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 3. Verbal plenary inspiration does not mean that the Bible writers were \up0 \expndtw0\ch arscalex105 infallible in themselves. They were all beset with weaknesses and in firmities. \up0 \expndtw0\charscalex100 Moses sinned in that he smote the rock t wice and was not permitted to enter the \up0 \expndtw0\charscalex103 promised la nd. David was guilty of murder. Peter erred when he declared: "If I \up0 \expndt w-1\charscalex100 should die with thee, I will not deny thee in any wise." James and John wanted to \up0 \expndtw0\charscalex106 call down fire from heaven on t he Samaritans and Christ rebuked them: "Ye \up0 \expndtw0\charscalex100 know not what manner of spirit ye are of." Paul said, "For the good that I would I \up0 \expndtw-1\charscalex100 do not, but the evil which I would not, that I do." The inspiration and the resulting \up0 \expndtw-3\charscalex100 infallibility is no t of men, but of the writings. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard \qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex100 4. Ver bal plenary inspiration does not mean that the writers were omniscient or \up0 \ expndtw0\charscalex102 imbued with plenary knowledge. Paul didn't know what thin gs to pray for. John \up0 \expndtw-2\charscalex100 did not as yet know what he w as to be, but he did know that when Christ appears \up0 \expndtw0\charscalex102 he would be like Him. Peter tells us that the prophets of old did not understand \up0 \expndtw-3\charscalex100 some of the things they themselves had written. C hafer points out: \par\pard\qj \li2520\ri1604\sb265\sl-276\slmult0 \up0 \expndtw -1\charscalex100 Moses could hardly have known the typical significance latent in the \up0 \expndtw-2\charscalex100 history of Adam, Enoch, Abraham, I saac, and Joseph, or of the typology of \up0 \expndtw-2\charscalex100 Christ hid den in his description of the tabernacle which he wrote according \up0 \expndtw0 \charscalex107 to the pattern that was showed him in the Mount. He could not hav e \up0 \expndtw-2\charscalex100 understood why no reference should be made to the parents, or the \up0 \expndtw-3\charscalex100 beginning or ending o f days, of Melchisedec (Heb. 7:1-3). \ul0\super\cf22\f23\fs23 69 \par\pard\ql \l i1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\nosupersub\cf6\f7\fs24 REVELATION AND INSPIRATION DISTINGUISH ED \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi264 \up0 \expndtw-1\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 While every word of Scripture is God-b reathed, not every word is direct \up0 \expndtw-2\charscalex100 revelation. The Bible contains revelation. It does not contain the word of God: it is \up0 \expndtw0\charscalex103 the word of God. There are many historical details in th e Bible for which there \up0 \expndtw-3\charscalex100 was no need of direct reve lation. Chafer states: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li25 20\ri1608\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex103 While these two divin e operations do often concur, it is equally true that \up0 \expndtw0\charscalex1

00 they often function separately. By revelation of the purest characte r \up0 \expndtw0\charscalex100 Joseph was warned of God in a dream that he shoul d flee into Egypt with \up0 \expndtw-1\charscalex100 Mary and the infant Jes us. It is not asserted, however, that he was \up0 \expndtw-2\charscalex1 00 inspired to record the revelation for the benefit of others. \par\pard\ql \li 1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb73\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 69\ul0\nosupersub \cf7\f8\fs20 L. S. Chafer, Systematic Theology (Dallas: Dallas Seminary Press, 1947), Vol. II, p.68. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10 238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 50 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz361\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g52}{\bkmkend Pg52}\par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\s b0\sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\sb0 \sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri160 7\sb69\sl-280\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 On the other hand... human authors of the Bible often recorded things they \up0 \expndtw0\charscalex103 themselves saw or did, in which case there would be no n eed of direct \up0 \expndtw-3\charscalex100 revelation. \ul0\super\cf22\f23\fs23 70 \par\pard\li1800\sb0\sl-276\slmult0\par\pard\li1800\sb6\sl-276\slmult0\fi268 \tx8949\tx9746 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Strong gives examples of Inspiration without Revelation\tab \up0 \expndtw0\charsca lex100 (\ul0\nosupersub\cf12\f13\fs24 Luke\tab \up0 \expndtw0\charscalex100 1:13\ul0\nosupersub\cf8\f9\fs24 );\par\pard\li1800\sb2\sl-276\slmult0\fi0\tx5416\tx 6768\tx7307 \up0 \expndtw-2\charscalex100 Inspiration including Revelation\tab \up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Revelation\tab \up0 \expndtw0\charscalex100 1:1,\tab \up0 \expndtw0\charscalex100 11\ul0\nosupersub \cf8\f9\fs24 ); and Revelation without\par\pard\ql \li1800\sb1\sl-261\slmult0 \up0 \expndtw-3\charscalex100 Inspiration (\ul0\nosupersub\cf12\f13\fs24 Exodus 20:1, 22\ul0\nosupersub\cf8\f9\fs24 ).\ul0\super\cf22\f23\fs23 71 \par\pard\ql \li1800\sb267\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f 7\fs24 PROBLEMS CONCERNING VERBAL PLENARY INSPIRATION \par\pard\qj \li1800\sb0\s l-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi301 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. There are supposed contradictions between the Bible and modern science. \line \up0 \expndtw0\charscalex102 This o bjection would cover such topics as the age of the earth, the evolution of \line \up0 \expndtw-2\charscalex100 life, attributing supernatural agency to natural phenomena (\ul0\nosupersub\cf12\f13\fs24 1 Samuel 7:10; Psalm \line \up0 \expndt w0\charscalex100 18:7-16\ul0\nosupersub\cf8\f9\fs24 ; etc.). It should be r emembered that science admits that it cannot \line \up0 \expndtw0\charscal ex104 produce absolute truth but only educated guesses. Science has often proved \line \up0 \expndtw0\charscalex102 science wrong. Not all scientists agree. The question arises: With which of the \line \up0 \expndtw-1\charscalex100 various scientific theories past or present should we try to make the Bible agree? \line \up0 \expndtw0\charscalex105 As to natural phenomena, such as rain, thunder and lightning, etc., the Bible \line \up0 \expndtw0\charscalex106 does not deny the existence of natural laws which are responsible for these \line \up0 \expndtw-1 \charscalex100 occurrences, but it does claim that God has control over nature, and that if He so \line \up0 \expndtw-2\charscalex100 chooses He can use natural

phenomena in seemingly miraculous ways. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1604\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex10 5 2. Contradictions in the Bible itself have been pointed out. Gaussen, in his \ line \up0 \expndtw-1\charscalex100 book, \ul0\nosupersub\cf9\f10\fs24 The Orig in and Inspiration of the Bible\ul0\nosupersub\cf8\f9\fs24 , devotes some 118 pages to \line \up0 \expndtw0\charscalex102 answering objections based u pon seeming errors and contradictions within the \line \up0 \expndtw-1\charscale x100 Bible. He deals with such objections as: How can we believe in verbal inspi ration \line \up0 \expndtw-1\charscalex100 when New Testament writers quoted fro m the uninspired Septuagint translation? \line \up0 \expndtw-1\charscalex100 Wha t good is a doctrine of verbal inspiration when there are so many differences \l ine \up0 \expndtw-1\charscalex100 in the readings of the ancient manuscrip ts? Do not the following passages \line \up0 \expndtw0\charscalex103 contra dict one another: \ul0\nosupersub\cf12\f13\fs24 Mark 16:5\ul0\nosupersub\cf8\f9\ fs24 cf. \ul0\nosupersub\cf12\f13\fs24 Luke 24:4\ul0\nosupersub\cf8\f9\fs24 (M ark relates that the women \line \up0 \expndtw0\charscalex100 saw a young man, w hereas Luke says that TWO men stood by them\ul0\nosupersub\cf12\f13\fs24 ); Matt hew \line \up0 \expndtw0\charscalex102 20:30\ul0\nosupersub\cf8\f9\fs24 cf. \ul 0\nosupersub\cf12\f13\fs24 Mark 10:46\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosup ersub\cf12\f13\fs24 Luke 18:35\ul0\nosupersub\cf8\f9\fs24 (Matthew relates that Jesus healed TWO \line \up0 \expndtw0\charscalex102 blind men as He departed fr om Jericho; Mark mentions only ONE man, and to \line \up0 \expndtw-2\charscalex1 00 compound the problem, Luke speaks of only ONE man who was healed as Jesus \li ne \up0 \expndtw0\charscalex100 drew near to Jericho); \ul0\nosupersub\cf12\f13\ fs24 Matthew 27:5\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\fs24 Acts 1:18\ul0\nosupersub\cf8\f9\fs24 (Matthew says Judas hanged \line \up0 \exp ndtw-2\charscalex100 himself, whereas Luke says that he fell headlong and burst asunder in the midst). \line \up0 \expndtw-2\charscalex100 Are there not contrad ictions of numerical calculations which would rule out verbal \line \up0 \expndt w-2\charscalex100 inspiration, as between \ul0\nosupersub\cf12\f13\fs24 1 Kings 9:28\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 2 Chronicles 8:18\ul0\nosupersub\cf8\f9\fs24 ; \ul0\nosupersub\cf12\f13\fs24 2 Samuel 24:9\ul 0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 1 \line \up0 \expndt w0\charscalex100 Chronicles 21:5; Genesis 46:27\ul0\nosupersub\cf8\f9\fs24 an d \ul0\nosupersub\cf12\f13\fs24 Deuteronomy 10:22\ul0\nosupersub\cf8\f9\fs24 a nd \ul0\nosupersub\cf12\f13\fs24 Acts 7:14?\ul0\nosupersub\cf8\f9\fs24 Are \li ne \up0 \expndtw0\charscalex105 there not different words used by the various Go spel writers in recording the \line \up0 \expndtw-1\charscalex100 same speech of Christ? Space does not permit the recital of further objections or \line \up0 \ expndtw0\charscalex100 of the answers to them. The student is referred to Gausse n or other writers who \line \up0 \expndtw-3\charscalex100 have ably dealt with these problems. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb11 2\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\supe r\cf23\f24\fs19 70\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 lbi d\ul0\nosupersub\cf7\f8\fs20 ., Vol. I, p. 50. \par\pard\ql \li1800\sb10\sl-230\ slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 71\ul0\nosupersub \cf7\f8\fs20 Strong, op. cit., p. 197. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 51 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz534\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}}

}}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g53}{\bkmkend Pg53}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri160 7\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\ fs24 3. Then there are seeming contradictions in the doctrinal teachings of the \line \up0 \expndtw0\charscalex100 Bible. How do we explain such things as the Bible commanding circumcision in \line \up0 \expndtw0\charscalex104 one place (\ul0\nosupersub\cf12\f13\fs24 Genesis 17:10-14\ul0\nosupersub\cf8\f9\fs24 ) an d pronouncing a curse upon its practice in \line \up0 \expndtw0\charscalex102 an other (\ul0\nosupersub\cf12\f13\fs24 Galatians 5:2-4\ul0\nosupersub\cf8\f9\fs2 4 )? How could eating pork be an abomination (\ul0\nosupersub\cf12\f13\fs24 Isa iah \line \up0 \expndtw-1\charscalex100 66:17\ul0\nosupersub\cf8\f9\fs24 ) if Pa ul was right in \ul0\nosupersub\cf12\f13\fs24 1 Timothy 4:4\ul0\nosupersub\cf8\f 9\fs24 ? Who is right on the way to have eternal \line \up0 \expndtw0\charscalex 102 life, Jesus in \ul0\nosupersub\cf12\f13\fs24 Matthew 19:16, 17\ul0\nosupersu b\cf8\f9\fs24 or Paul in \ul0\nosupersub\cf12\f13\fs24 Ephesians 2:8, 9?\ul0\no supersub\cf8\f9\fs24 Should we follow \line \up0 \expndtw0\charscalex100 Jesus in giving no thought to food or clothing for the morrow (\ul0\nosupersub\cf12\f1 3\fs24 Matthew 6:25-34\ul0\nosupersub\cf8\f9\fs24 ), \line \up0 \expndtw0\charsc alex104 or Paul in teaching that one is worse than an infidel who does not make such \line \up0 \expndtw-2\charscalex100 provision (\ul0\nosupersub\cf12\f13\fs2 4 1 Timothy 5:8\ul0\nosupersub\cf8\f9\fs24 )? These and many like problems which have been listed \line \up0 \expndtw0\charscalex106 as objections to verbal ins piration, may all be satisfactorily explained by the \line \up0 \expndtw0\charsc alex102 application of dispensational principles. None of these ex amples are \line \up0 \expndtw0\charscalex105 contradictions but are merely changes in God's orders. Note what a radical \line \up0 \expndtw-3\charscalex100 change Jesus made in His commands to His disciples in \ul0\nosupersub\cf12\f13\ fs24 Luke 22:35-37\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \li1800\sb0\sl-379\ slmult0 \par\pard\ql\li1800\sb20\sl-379\slmult0 \up0 \expndtw0\charscalex96 \ul0 \nosupersub\cf16\f17\fs48 8\ul0\nosupersub\cf20\f21\fs32 ILLUMINATION \par\pard \ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb51\sl-276\slmult0 \up0 \exp ndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 REVELATION AND ILLUMINATION DIS TINGUISHED \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb 10\sl-275\slmult0\fi267 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs2 4 Revelation refers to the initial making known of truth previously hidden. Once a \up0 \expndtw0\charscalex108 truth has been revealed and written in Scripture , there is no need that it be \up0 \expndtw0\charscalex106 revealed again. But t he fact that God has revealed truth does not mean that \up0 \expndtw0\charscalex 105 every one perceives or understands it. In fact, Scripture is very plain that the \up0 \expndtw0\charscalex100 natural mind of man does not receive and canno t know the things of the Spirit of \up0 \expndtw-1\charscalex100 God (\ul0\nosup ersub\cf12\f13\fs24 1 Corinthians 2:14\ul0\nosupersub\cf8\f9\fs24 ). This same p assage teaches that God has given us His \up0 \expndtw0\charscalex103 Spirit, so that we might know the things which are freely given us of God. This \up0 \expn dtw0\charscalex100 work of the Spirit of God in making known to the individual t he things which God \up0 \expndtw-3\charscalex100 has prepared for them that lov e Him is called Illumination. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 Revelati on has been given to only a select few through whom God chose to \up0 \expndtw0\ charscalex103 give His Word. Illumination is available to every believer. Revela tion has been \up0 \expndtw0\charscalex103 completed, at least, for this dispens ation. Illumination is a continuing process. \up0 \expndtw0\charscalex100 Revela tion has to do with the impartation of truth. Illumination has to do with the \u p0 \expndtw-3\charscalex100 understanding of truth. \par\pard\ql \li1800\sb265\s l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE GENE RAL NEED FOR ILLUMINATION \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\l i1800\ri1608\sb12\sl-274\slmult0\fi280 \up0 \expndtw0\charscalex100 \ul0\nosuper sub\cf8\f9\fs24 Man's need for divine illumination springs from two different ar

eas. The first is \line \up0 \expndtw-1\charscalex100 due to the infinity of God and the finiteness of man. Although man was created in \line \up0 \expndtw-1\ch arscalex100 the image of God, which makes possible communication between God and man, \line \up0 \expndtw0\charscalex104 the Scripture declares: "For what man k noweth the things of a man, save the \line \up0 \expndtw-1\charscalex100 spirit of man which is in him? Even so the things of God knoweth no man, but the \line \up0 \expndtw0\charscalex103 Spirit of God." (1 Corinthians 2:11) Since the Spir it of God is the only one who \line \up0 \expndtw0\charscalex102 knows the mind or thoughts of God, even unfallen man would be unable, apart \line \up0 \expndtw -2\charscalex100 from revelation and illumination, to know and to understand the mind of God. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\ sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb73 \sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 52 \pa r\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg54}{ \bkmkend Pg54}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl -276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-2 76\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9 2\sl-276\slmult0\fi282 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The second area is man's nature as the result of the fall. Sin has alienated th e \line \up0 \expndtw-1\charscalex100 mind of man from God and has resulted in a state of spiritual darkness. Note the \line \up0 \expndtw0\charscalex100 follow ing statements: "their foolish heart was darkened" (Romans 1:21); "having \line \up0 \expndtw0\charscalex100 the understanding darkened" (Ephesians 4:18); "ye w ere sometimes darkness" \line \up0 \expndtw0\charscalex104 (Ephesians 5:8); "to turn them from darkness to light" (Acts 26:18); "a light of \line \up0 \expndtw0 \charscalex100 them that are in darkness" (Romans 2:19);"the light shined in dar kness, and the \line \up0 \expndtw-2\charscalex100 darkness apprehended it not" (John 1:5); "the rulers of the darkness of this world" \line \up0 \expndtw0\char scalex100 (Ephesians 6: 12);"delivered us from the power of darkness" (Colossian s 1: 13); \line \up0 \expndtw0\charscalex100 "hath called you out of darkness in to his marvellous light" (1 Peter 2:9); "the god \line \up0 \expndtw-1\charscale x100 of this world hath blinded the minds of them that believe not" (2 Corinthia ns 4:4); \line \up0 \expndtw-2\charscalex100 "Having the understanding darkened, being alienated from the life of God through \line \up0 \expndtw-1\charscalex10 0 the ignorance that is in them, because of the blindness of their heart" (Ephes ians \line \up0 \expndtw-2\charscalex100 4:18). \par\pard\qj \li1800\ri1612\sb26 1\sl-280\slmult0\fi267 \up0 \expndtw-2\charscalex100 These and similar passages show the absolute need of fallen man, not only for \up0 \expndtw0\charscalex100 revelation, but also for illumination, if he is ever to know or understand the W ord \up0 \expndtw-1\charscalex100 of God. The last passage quoted above is an es pecially devastating exposure of \up0 \expndtw-3\charscalex100 the unregenerate heart, mind, and life. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3 \charscalex100 \ul0\nosupersub\cf6\f7\fs24 ILLUMINATION NEEDED FOR SALVATION \pa r\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb10\sl-275\slmu lt0\fi294 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 From the gen eral need of man for divine illumination we go on to consider the \line \up0 \ex pndtw-1\charscalex100 specific need for illumination in the matter of receiving God's salvation. If it is true \line \up0 \expndtw0\charscalex100 that the natur al man does not receive the things of the Spirit of God, nor can he \line \up0 \ expndtw0\charscalex104 know them, how is it possible for such a man to ever rece ive God's salvation. \line \up0 \expndtw0\charscalex104 Does this passage mean t hat the unsaved man cannot understand what the \line \up0 \expndtw0\charscalex10 0 Bible is saying? To answer these questions we need to look more closely at the \line \up0 \expndtw-2\charscalex100 words \ul0\nosupersub\cf9\f10\fs24 receive\ ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 know\ul0\nosupersub \cf8\f9\fs24 in the 1 Corinthians 2:14 passage. The lexicons indicate \line \up 0 \expndtw0\charscalex107 that the word here used for \ul0\nosupersub\cf9\f10\fs 24 receive\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf9\f10\fs24 dechomai\u l0\nosupersub\cf8\f9\fs24 ) has in it the connotation of \line \up0 \expndtw-2\c harscalex100 welcoming the reception of a thing. Rotherham translates this phras

e: "But a man \line \up0 \expndtw0\charscalex106 of the soul doth not welcome th e things of the Spirit of God." The reason for \line \up0 \expndtw-1\charscalex1 00 man's inability to receive the things of the Spirit of God is not due to any defect in \line \up0 \expndtw0\charscalex102 his physical constitution: it is du e to the alienation of his mind against God. He \line \up0 \expndtw0\charscalex1 00 does not welcome the things of God anymore than man welcomes things of his \l ine \up0 \expndtw-3\charscalex100 human enemies. \par\pard\qj \li1800\sb0\sl-277 \slmult0 \par\pard\qj\li1800\ri1591\sb7\sl-277\slmult0\fi268 \up0 \expndtw0\char scalex105 "Neither can he know them" does not mean that the unsaved man cannot \ up0 \expndtw-2\charscalex100 understand what the Bible is saying. The New Testament in particular was \up0 \expndtw-1\charscalex100 written in the common Greek of the day which all could understand. Even \up0 \expndtw -2\charscalex100 unsaved scholars can make accurate translations from the Greek into other \up0 \expndtw0\charscalex100 languages. Unsaved men can rea d and study the Bible and write books stating \up0 \expndtw-1\charscalex100 exac tly what the Bible has to say on its various doctrines. The verb \ul 0\nosupersub\cf9\f10\fs24 know \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8 \f9\fs24 (\ul0\nosupersub\cf9\f10\fs24 ginosko\ul0\nosupersub\cf8\f9\fs24 ) in t his passage does not mean to simply grasp the meaning of a word, \up0 \expndtw-3 \charscalex100 but as Vine points out: \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb102\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 53 \par\pard\sect\se ctd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg55}{\bkmkend Pg55} \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \ par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \pa r\pard\qj\li2520\ri1606\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex104 \ul0\n osupersub\cf8\f9\fs24 In the N. T. ginosko frequently indicates a relation betwe en the person \up0 \expndtw-2\charscalex100 knowing and the object known; in thi s respect, what is known is of value or \up0 \expndtw0\charscalex103 importance to the one who knows, and hence the establishment of the \up0 \expndtw0\charscal ex102 relationship, e.g., especially of God's knowledge, 1 Cor. 8:3, "if any man \up0 \expndtw0\charscalex100 love God, the same is known of him," ... such know ledge is obtained, not \up0 \expndtw-1\charscalex100 by mere intellectual activi ty, but by operation of the Holy Spirit consequent \up0 \expndtw-2\charscalex100 upon acceptance of Christ. \ul0\super\cf22\f23\fs23 72 \par\pard\qj \li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\fi325 \up0 \expndt w0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 As long as man is in his condition of enmity against God he cannot welcome \up0 \expndtw-1\charscalex100 and he can not enter into a personal relationship with the things of God. But since \up0 \e xpndtw0\charscalex108 millions of men have entered into such a relationship the question must be \up0 \expndtw0\charscalex100 asked: How has this come abou t? The Arminian supposes that God has \up0 \expndtw0\charscalex100 bestowe d a common grace upon all mankind which makes it possible for him to \up0 \expnd tw0\charscalex103 turn to God and receive God's salvation. The extreme Calvinist supposes that \up0 \expndtw0\charscalex100 God, entirely apart from the sinner' s activity, regenerates the man and gives him \up0 \expndtw0\charscalex103 His H oly Spirit, and that after that the man believes and receives the things of \up0 \expndtw0\charscalex100 God. To put it another way, God saves the sinner in ord er that he might believe, \up0 \expndtw0\charscalex100 rather than the way the S cripture teaches, man believes the gospel in order that \up0 \expndtw-1\charscal ex100 he might be saved. Hodge, in some of his statements, seems to give this \up0 \expndtw0\charscalex100 impression, but the following quotation indicates that he believes that the sinner \up0 \expndtw-3\charscalex100 is acti ve and responsible before regeneration: \par\pard\qj \li2520\ri1606\sb264\sl-277 \slmult0 \up0 \expndtw-2\charscalex100 The soul cooperates, or, is active in wha t precedes and in what follows the \line \up0 \expndtw0\charscalex100 change (wh ich occurs in regeneration), but the change itself is something \line \up0 \expn dtw-1\charscalex100 experienced, and not something done. The blind and the lame who came \line \up0 \expndtw0\charscalex102 to Christ, may have undergone much l

abor in getting into his presence, \line \up0 \expndtw0\charscalex100 and they j oyfully exerted the new power imparted to them, but they were \line \up0 \expndt w0\charscalex102 entirely passive in the moment of healing. They in no way coope rated in \line \up0 \expndtw0\charscalex106 the production of that effect. The s ame must be true in regeneration if \line \up0 \expndtw0\charscalex100 regenerat ion be the effect of almighty power as much as the opening the \line \up0 \expnd tw-3\charscalex100 eyes of the blind or the unstopping by a word the ears of the deaf.\ul0\super\cf22\f23\fs23 73 \par\pard\qj \li1800\ri1590\sb264\sl-277\slmul t0\fi335 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 There can be no doubt from the Scripture that the natural man must be \line \up0 \expndtw0\ch arscalex103 enlightened before he will receive the things of God, and that the H oly Spirit is \line \up0 \expndtw-2\charscalex100 the Enlightener. There can also be no doubt but that the Holy Spirit works \line \up0 \expndtw0\c harscalex106 through His Word to accomplish this work, for "faith cometh by hear ing, and \line \up0 \expndtw-1\charscalex100 hearing by the Word of God" (Romans 10:17). The Holy Spirit may work through \line \up0 \expndtw-2\charscalex100 ma ny secondary means, pastors, parents, friends to shine the light into the \line \up0 \expndtw0\charscalex108 darkened heart and to take away the enmi ty, but in and through the whole \line \up0 \expndtw-1\charscalex100 process the Holy Spirit has been using and empowering the Word to accomplish \line \up0 \ex pndtw-3\charscalex100 the end result. \par\pard\qj \li1800\sb0\sl-240\slmult0 \p ar\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1623\sb214\sl-240\slm ult0 \up0 \expndtw0\charscalex104 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs 19 72\ul0\nosupersub\cf7\f8\fs20 W.E.Vine, \ul0\nosupersub\cf24\f25\fs20 Expos itory Dictionary of New Testament Words\ul0\nosupersub\cf7\f8\fs20 (Old Tappan , N.J.: Fleming H. Revell \up0 \expndtw-3\charscalex100 Company, 1952), Vol. II, p. 298. \par\pard\ql \li1800\sb1\sl-215\slmult0 \up0 \expndtw-1\charscalex100 \ ul0\super\cf23\f24\fs19 73\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nosup ersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapid s: Wm. B. Eerdmans Publishing Co., 1940)', Vol. II, \par\pard\ql \li1800\sb13\sl -230\slmult0 \up0 \expndtw-2\charscalex100 p. 688. \par\pard\ql \li10238\sb0\sl230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl -230\slmult0 \up0 \expndtw-2\charscalex100 54 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz327\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g56}{\bkmkend Pg56}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1609\sb123\sl-273\slmult0\fi303 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Probably the determining Scriptu re on the work of the Spirit in illuminating the \line \up0 \expndtw0\charscalex 100 sinner is John 16:8-11. This passage in our judgment is inter-dispensational and \line \up0 \expndtw0\charscalex100 applies to the Spirit's work from Acts 2 onward: "And when he (the Holy Spirit) is \line \up0 \expndtw0\charscalex100 co me, he will reprove the world of sin, and of righteousness, and of judgment: of \line \up0 \expndtw0\charscalex108 sin, because they believe not on me; of right eousness, because I go to my \line \up0 \expndtw0\charscalex100 Father, and ye s ee me no more; of judgment, because the prince of this world is \line \up0 \expn dtw-3\charscalex100 judged." \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\q j\li1800\ri1608\sb11\sl-275\slmult0\fi307 \up0 \expndtw0\charscalex100 The work of the Spirit in this passage is not that of regenerating or saving the \up0 \ex

pndtw0\charscalex100 sinner, but of illuminating the sinner in regard to three t hings which are essential \up0 \expndtw0\charscalex105 to the subsequent work of regeneration. Although the law may have done its \up0 \expndtw0\charscalex103 w ork of showing the sinner the sinfulness of his sins, and although he may be \up 0 \expndtw-1\charscalex100 sorry for them, the Spirit in this work is concerned with only one sin: sin because \up0 \expndtw0\charscalex106 they believe not on Christ. The Spirit next convicts of righteousness, not the \up0 \expndtw-1\chars calex100 sinner's, for he has none; but the righteousness of God which is by fai th of Jesus \up0 \expndtw-2\charscalex100 Christ unto all and upon all that beli eve (\ul0\nosupersub\cf12\f13\fs24 Romans 3:22\ul0\nosupersub\cf8\f9\fs24 ). And finally, He convinces \up0 \expndtw0\charscalex107 of judgment, not a judgment to come, but the judgment for sin which Christ \up0 \expndtw-3\charscalex100 end ured upon the cross. Chafer says on this point: \par\pard\qj \li2520\sb0\sl-275\ slmult0 \par\pard\qj\li2520\ri1602\sb11\sl-275\slmult0 \up0 \expndtw0\charscalex 105 When the Spirit enlightens the Satan-blinded mind regarding sin, \up 0 \expndtw-1\charscalex100 righteousness, and judgment, that otherwise blinded m ind is at once more \up0 \expndtw0\charscalex103 than normally enabled to unders tand the three great foundational truths \up0 \expndtw-1\charscalex100 that sin has been judged, righteousness is available in and through Christ, \up0 \expndtw -1\charscalex100 and the condemning sin is failure to believe that which God now offers the \up0 \expndtw0\charscalex103 sinner, namely, a perfect salvation in and through Christ the Savior. No \up0 \expndtw0\charscalex104 soul can be saved apart from this enlightenment, for no other power is \up0 \expndtw0\charscalex1 00 sufficient to break through the blindness which Satan has imposed on the \up0 \expndtw-3\charscalex100 minds of those who are lost.\ul0\super\cf22\f23\fs23 7 4 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\ slmult0\fi278 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 We may c onclude that since this is the work of the Holy Spirit man has no part \up0 \exp ndtw0\charscalex100 in it. However, Paul's custom was "to warn every one night a nd day with tears," \up0 \expndtw0\charscalex100 (Acts 20:31); "to persuade men, " and "to beseech men," to be reconciled to God \up0 \expndtw0\charscalex105 (\u l0\nosupersub\cf12\f13\fs24 2 Corinthians 5:11, 20\ul0\nosupersub\cf8\f9\fs24 ). The Holy Spirit is sovereign in His working, but He \up0 \expndtw0\charscalex 106 usually accomplishes this work through saved people who are Christ' s \up0 \expndtw-3\charscalex100 ambassadors, speaking in Christ's stead. \par\pa rd\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub \cf6\f7\fs24 ILLUMINATION NEEDED FOR THE SAINT \par\pard\qj \li1800\sb0\sl-273\s lmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\chars calex102 \ul0\nosupersub\cf8\f9\fs24 Paul recognized the need of the saint for i llumination when he prayed: "That \line \up0 \expndtw-2\charscalex100 the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit \line \up0 \expndtw0\charscalex108 of wisdom and revelation in the knowledge of him; the eyes of your \line \up0 \expndtw-2\charscalex100 understanding be ing enlightened, that ye may know .... "(Ephesians 1:17, 18) \par\pard\qj \li180 0\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1624\sb2\sl-280\slmult0\fi298 \up0 \e xpndtw0\charscalex100 The determining Scripture on this work of the Spirit in be half of the believer is \up0 \expndtw-3\charscalex100 1 Corinthians 2:9-12: \par \pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 74\ul 0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Dallas: Dallas Seminary Press, 1947), Vol . III, p. 222. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0 \sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charsca lex100 55 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz386\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}}

{\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g57}{\bkmkend Pg57}\par\pard\qj \li2520\sb0\sl-277\slmult0 \par\pard\qj\li2520\s b0\sl-277\slmult0 \par\pard\qj\li2520\sb0\sl-277\slmult0 \par\pard\qj\li2520\sb0 \sl-277\slmult0 \par\pard\qj\li2520\sb0\sl-277\slmult0 \par\pard\qj\li2520\ri160 8\sb87\sl-277\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 But as it is written, Eye hath not seen, nor ear heard, neither have entered \up 0 \expndtw0\charscalex103 into the heart of man, the things which God hath prepa red for them that \up0 \expndtw0\charscalex102 love him. But God hath revealed t hem unto us by his Spirit: for the Spirit \up0 \expndtw0\charscalex100 searcheth all things, yea, the deep things of God. For what man knoweth \up0 \expndtw0\ch arscalex103 the things of a man, save the spirit of man which is in him? Even so the \up0 \expndtw0\charscalex109 things of God knoweth no man, but the Spirit o f God. Now we have \up0 \expndtw0\charscalex100 received, not the spirit of the world, but the spirit which is of God; that we \up0 \expndtw-3\charscalex100 may know the things that are freely given to us of God. \par\pard\qj \li1800\sb0\sl -272\slmult0 \par\pard\qj\li1800\ri1608\sb16\sl-272\slmult0\fi268 \up0 \expndtw0 \charscalex102 Paul uses the word \ul0\nosupersub\cf9\f10\fs24 revealed\ul0\nosu persub\cf8\f9\fs24 here in the secondary sense of the illuminating \up0 \expndt w0\charscalex107 work of the Spirit. This work of the Spirit is practically syno nymous with His \up0 \expndtw0\charscalex100 teaching ministry. Christ promised His disciples: "Howbeit when he the Spirit of \up0 \expndtw-1\charscalex100 trut h is come, he will guide you into all truth: for he shall not speak of himself; but \up0 \expndtw0\charscalex104 whatsoever he shall hear, that shall he speak; and he will show you things to \up0 \expndtw-3\charscalex100 come" (John 16:13). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\s lmult0\fi295 \up0 \expndtw-1\charscalex100 John states: "But the anointing which ye have received of him (the Holy Spirit) \up0 \expndtw0\charscalex109 abideth in you, and ye need not that any man teach you: but as the same \up0 \expndtw0\c harscalex104 anointing teacheth you of all things, and is truth, and is no lie, even as it hath \up0 \expndtw-3\charscalex100 taught you, ye shall abide in him. " (1 John 2:27). \par\pard\qj \li1800\ri1606\sb264\sl-276\slmult0\fi268 \up0 \ex pndtw0\charscalex102 It would appear from this last verse particularly that the believer should have \line \up0 \expndtw0\charscalex105 perfect understanding of the Word of God if he has an infallible Teacher who \line \up0 \expndtw-1\chars calex100 knows the deep things of God, and especially so, since John also states : "But ye \line \up0 \expndtw0\charscalex100 have an anointing from the Holy One , and ye know all things" (1 John 2:20). But \line \up0 \expndtw0\charscalex100 from experience we know that this is not true. While all truly saved people agre e \line \up0 \expndtw0\charscalex102 on certain fundamental basic doctrines of t he faith, there is wide divergence of \line \up0 \expndtw0\charscalex104 underst anding upon less important ones. And it is evident that John does not \line \up0 \expndtw0\charscalex100 mean that the believer is omniscient when he says that he knows all things. He \line \up0 \expndtw0\charscalex106 apparently means all things which God has revealed to him. Neither is John \line \up0 \expndtw0\chars calex102 ruling out human teachers of the Word when he says that ye need not tha t any \line \up0 \expndtw0\charscalex102 man teach you. John himself wrote this epistle to teach them. We read that the \line \up0 \expndtw0\charscalex103 apost les "ceased not to teach and to preach Jesus" (Acts 5:42). Paul "taught \line \up0 \expndtw0\charscalex104 everywhere and in every church" (1 Corinthians 4: 17). Teaching pastors are \line \up0 \expndtw0\charscalex105 God's gift to the C hurch (\ul0\nosupersub\cf12\f13\fs24 Ephesians 4:11\ul0\nosupersub\cf8\f9\fs24 ). Here again the Holy Spirit works \line \up0 \expndtw0\charscalex100 through human instruments. When the Spirit fills and controls a human teacher, \line \up 0 \expndtw0\charscalex100 the teaching is not man's teaching but that of the Spi rit. But human teachers are \line \up0 \expndtw-3\charscalex100 not always domin

ated by the Holy Spirit, and thus may err. \par\pard\qj \li1800\sb0\sl-272\slmul t0 \par\pard\qj\li1800\ri1607\sb16\sl-272\slmult0\fi268 \up0 \expndtw-1\charscal ex100 The work of regeneration does not automatically make the illitera te man \up0 \expndtw0\charscalex103 literate; it does not change the physical c onstitution of man; it does not impart \up0 \expndtw-1\charscalex100 knowledge a bout the Bible. It does equip the man with a new nature and with the \up0 \expnd tw0\charscalex100 Holy Spirit, but man learns and progresses in his knowledge an d understanding \up0 \expndtw0\charscalex100 of the things of God only by studying the Word. Hodge's remarks on the \up0 \expndtw-3\charscalex100 p erspicuity of the Scriptures is appropriate at this point: \par\pard\ql \li10238 \sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238 \sb0\sl-230\slmult0 \par\pard\ql\li10238\sb73\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 \ul0\nosupersub\cf7\f8\fs20 56 \par\pard\sect\sectd\fs24\paperw12240\ paperh15840\pard\sb0\sl-240{\bkmkstart Pg58}{\bkmkend Pg58}\par\pard\qj \li2520\ sb0\sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\sb 0\sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\sb0\ sl-280\slmult0 \par\pard\qj\li2520\ri1609\sb69\sl-280\slmult0 \up0 \expndtw-1\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 The Bible is a plain book. It is intelli gible by the people. And they have the \up0 \expndtw0\charscalex103 right, and a re bound to read and interpret it for themselves; so that their \up0 \expndtw0\c harscalex100 faith may rest upon the testimony of the Scriptures, and not on tha t of the \up0 \expndtw-3\charscalex100 Church. Such is the doctrine of Protestan ts on this subject. \par\pard\qj \li2520\ri1602\sb261\sl-280\slmult0 \up0 \expnd tw0\charscalex100 It is not denied that the Scriptures contain many thi ngs hard to be \up0 \expndtw0\charscalex103 understood; that they require diligent study; that all men need the \up0 \expndtw-1\charscalex100 guida nce of the Holy Spirit in order to right knowledge and true faith. But it \up0 \ expndtw0\charscalex100 is maintained that in all things necessary to salvation t hey are sufficiently \up0 \expndtw-3\charscalex100 plain to be understood even b y the unlearned.\ul0\super\cf22\f23\fs23 75 \par\pard\qj \li1800\ri1608\sb264\sl -276\slmult0\fi320 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Thus the teaching and illuminating work of the Holy Spirit is involved in every \up0 \expndtw0\charscalex102 step of the theological discipline: the study of langua ge, the meaning of words, \up0 \expndtw0\charscalex103 Biblical history and geog raphy, exegesis, and every other means of arriving at \up0 \expndtw0\charscalex1 03 the true meaning of Scripture, in conjunction with a humble submission to and \up0 \expndtw0\charscalex100 reliance upon the Holy Spirit for guidance and enl ightenment. And the supreme \up0 \expndtw0\charscalex100 end of this endeavor mu st be to glorify God and not simply to attain knowledge, \up0 \expndtw-3\charsca lex100 which in and of itself serves only to "puff up" (\ul0\nosupersub\cf12\f13 \fs24 1 Corinthians 8:1\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\s l-379\slmult0 \par\pard\ql\li1800\sb40\sl-379\slmult0 \up0 \expndtw0\charscalex9 7 \ul0\nosupersub\cf16\f17\fs48 9\ul0\nosupersub\cf20\f21\fs32 BIBLE EVIDENCES \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1607\sb42\sl-270\s lmult0\fi285 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Much has already been said about the claims which the Bible makes for itself. \up0 \expnd tw0\charscalex104 It will be well to reiterate some of these claims before looki ng at the evidence \up0 \expndtw-3\charscalex100 which substantiates them. \par\ pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1615\sb2\sl-280\slmult0 \fi278 \up0 \expndtw-2\charscalex100 Paul declares that all Scripture is God-bre athed (\ul0\nosupersub\cf12\f13\fs24 2 Timothy 3:16\ul0\nosupersub\cf8\f9\fs24 ) . Peter places \up0 \expndtw-3\charscalex100 Paul's epistles on a par with other Scripture (\ul0\nosupersub\cf12\f13\fs24 2 Peter 3:16\ul0\nosupersub\cf8\f9\fs2 4 ) \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-2 75\slmult0\fi267 \up0 \expndtw-2\charscalex100 Christ had much to say about the Scriptures. He declared that (a) the Scripture \line \up0 \expndtw0\charscalex10 2 cannot be broken (\ul0\nosupersub\cf12\f13\fs24 John 10:34, 35\ul0\nosupersub\ cf8\f9\fs24 ); (b) not one jot or tittle of it shall pass away \line \up0 \expnd tw0\charscalex102 until all be accomplished (\ul0\nosupersub\cf12\f13\fs24 Matt hew 5:18\ul0\nosupersub\cf8\f9\fs24 ); (c) David and other Old Testament \line

\up0 \expndtw0\charscalex103 writers spoke by the Holy Spirit (\ul0\nosupersub\ cf12\f13\fs24 Mark 12:36\ul0\nosupersub\cf8\f9\fs24 ); (d) Moses and the prophet s and \line \up0 \expndtw-2\charscalex100 the poetical writers (these three divi sions include the entire Old Testament) wrote \line \up0 \expndtw0\charscalex102 about Him (\ul0\nosupersub\cf12\f13\fs24 Luke 24:27, 44\ul0\nosupersub\cf8\f9\f s24 ); (e) what Moses wrote was the Word of God (\ul0\nosupersub\cf12\f13\fs24 M ark \line \up0 \expndtw-1\charscalex100 7:9, 10 cf. 13\ul0\nosupersub\cf8\f9\fs2 4 ); and (f) further truth would be revealed to the Apostles by the Holy \line \ up0 \expndtw0\charscalex100 Spirit after His ascension, thus substantiating the New Testament writings (\ul0\nosupersub\cf12\f13\fs24 John \line \up0 \expndtw-3 \charscalex100 16:12-15\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\s l-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw 0\charscalex100 The Old Testament writers claim to be writing by revela tion some four \line \up0 \expndtw-2\charscalex100 thousand times by using suc h expressions as, "Thus saith the Lord," "the word of \line \up0 \expndtw0\chars calex100 the Lord came," etc., and in many places God is represented as speaking in the \line \up0 \expndtw0\charscalex100 first person. In one chapter picked a t random, Jeremiah 31, "thus saith the Lord" \par\pard\ql \li1800\sb0\sl-230\slm ult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb123\sl-230\slm ult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\f s19 75\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ ul0\nosupersub\cf7\f8\fs20 ., Vol. I, pp. 183, 184. \par\pard\ql \li10238\sb0\sl -230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\s l-230\slmult0 \up0 \expndtw-2\charscalex100 57 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz428\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g59}{\bkmkend Pg59}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0 \sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 occurs 18 times; the Lord speaks 30 ti mes using the pronoun "I" and 10 times the \up0 \expndtw-3\charscalex100 pronoun s "me" and "my" are used of the Lord. \par\pard\qj \li1800\sb0\sl-280\slmult0 \p ar\pard\qj\li1800\ri1605\sb4\sl-280\slmult0\fi266 \up0 \expndtw-2\charscalex100 Finally, the power of predictive prophecy is claimed for the Word (\ul0\nosupers ub\cf12\f13\fs24 Isaiah 41:21-\line \up0 \expndtw-3\charscalex100 23\ul0\nosuper sub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1625\sb261\sl-280\slmult0\fi298 \up0 \ expndtw0\charscalex100 There is no doubt that the Bible makes exalted claims for itself, but can these \up0 \expndtw-2\charscalex100 claims be substantiated? A popular type book on Philosophy has this to say: \par\pard\qj \li2520\sb0\sl-276 \slmult0 \par\pard\qj\li2520\ri1605\sb8\sl-276\slmult0 \up0 \expndtw-1\charscale x100 But anyone can write a book, and record in the text that this book contains \up0 \expndtw0\charscalex100 religious information. The crucial question would be whether this claim is \up0 \expndtw0\charscalex102 true. And merely by readin g the book this could not be ascertained. The \up0 \expndtw-1\charscalex100 fact that the book contains a sentence asserting that it contained religious \up0 \e xpndtw0\charscalex103 knowledge can be established; but the \ul0\nosupersub\cf9\ f10\fs24 truth-value\ul0\nosupersub\cf8\f9\fs24 of the sentence, the \up0 \expn dtw-3\charscalex100 problem at issue, cannot be. \ul0\super\cf22\f23\fs23 76 \pa r\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 And the authors continue on the same page: \par\pard\qj \li2520

\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1608\sb14\sl-273\slmult0 \up0 \expndtw 0\charscalex100 But, even if every historical fact in the Old and New Testaments could be \up0 \expndtw0\charscalex103 confirmed by careful examination of ancient records, archeological \up0 \expndtw0\charscalex100 findings, and so o n, the question would still remain, how can we tell if the \up0 \expndtw-3\chars calex100 Bible contains any \ul0\nosupersub\cf9\f10\fs24 religious\ul0\nosupersu b\cf8\f9\fs24 information. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj \li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 It must be admitted that accuracy of reporting historical facts would not \up0 \expndtw-1\charscalex100 necessarily prove that a book contained divine revelati on, but there would surely \up0 \expndtw0\charscalex105 be great presumption aga inst a book containing such revelation if it could be \up0 \expndtw0\charscalex1 02 proved inaccurate in historical matters. Therefore, historical accuracy would at \up0 \expndtw-3\charscalex100 least be a presumption for trustworthiness in other matters. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri160 8\sb11\sl-275\slmult0\fi349 \up0 \expndtw-1\charscalex100 Mathematics is really the only exact science. We may repeat an experiment a \line \up0 \expndtw0\chars calex103 thousand times of combining hydrogen and oxygen with an electric spark and \line \up0 \expndtw0\charscalex100 from the constant results presume that tw o atoms of hydrogen always unite with \line \up0 \expndtw0\charscalex100 one of oxygen to produce water, but we cannot be absolutely sure that at some \line \up 0 \expndtw0\charscalex106 future time under different circumstances the results might be different. This \line \up0 \expndtw0\charscalex102 possibility does n ot keep scientists from acting upon the knowledge they \line \up0 \expnd tw0\charscalex102 presently have and of treating such knowledge as factual. The Bible cannot be \line \up0 \expndtw0\charscalex100 subjected to tests in the science laboratory. The proofs we offer are not \line \up0 \expndtw0\ch arscalex102 mathematical or physical, and yet they are of great strength. No one proof is in \line \up0 \expndtw0\charscalex100 itself conclusive, but a whole s eries of tests will yield cumulative evidence which \line \up0 \expndtw-2\charsc alex100 becomes very convincing and trustworthy. In presenting both the Internal and the \line \up0 \expndtw0\charscalex106 External evidences for substantiatin g the claims of the Bible we will follow a \line \up0 \expndtw0\charscalex100 ge neral outline as suggested by Dr. Leander S. Keyser in his book \ul0\nosupersub\ cf9\f10\fs24 A System of \line \up0 \expndtw-2\charscalex100 Christian Evidence\ ul0\nosupersub\cf8\f9\fs24 , Burlington, Iowa: The Lutheran Literary Board, 1945 . \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1655\sb134\sl-240\slmult0 \up0 \expndtw0\charscalex100 \u l0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 76\ul0\nosupersub\cf7\f8\fs20 Ri chard H. Popkin and Avrum Stroll, \ul0\nosupersub\cf24\f25\fs20 Philosophy Made Simple\ul0\nosupersub\cf7\f8\fs20 (New York: Made Simple Books, Inc., \up0 \exp ndtw-3\charscalex100 1956), p. 100. \par\pard\ql \li10238\sb0\sl-230\slmult0 \pa r\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb29\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 58 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz373\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g60}{\bkmkend Pg60}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0 \sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb92\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 INTERNA

L EVIDENCES \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 The Profound Doctrines of the Bible \pa r\pard\qj \li1800\ri1578\sb264\sl-276\slmult0\fi280 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 The Doctrine of God \ul0\nosupersub\cf8\f9\fs24 . There is no comparison between the character of th e \up0 \expndtw0\charscalex102 God of the Bible and the god or gods of other rel igions. The gods of the Greek \up0 \expndtw0\charscalex107 pantheon are depicted as coming down to Mt. Olympus and indulging in all \up0 \expndtw0\charscalex107 manner of drunken orgies. The gods of the Hindus are cruel and repulsive. \up0 \expndtw0\charscalex106 Ganesa, the elephant-headed god, the god of the school c hildren, is a great \up0 \expndtw0\charscalex103 glutton who is fond of drinking beer and eating pancakes. Kali, the goddess of \up0 \expndtw-2\charscalex100 bl ood, is a horrible creature with four arms, smeared with blood, weari ng a \up0 \expndtw0\charscalex100 necklace of skulls and a girdle made of men's hands.\ul0\super\cf22\f23\fs23 77\ul0\nosupersub\cf8\f9\fs24 On the other ha nd, the \up0 \expndtw0\charscalex102 God of the Bible is personal, holy, loving, kind, just, provident, all-wise and all\up0 \expndtw-1\charscalex100 powerful; so gracious that He condescended to take upon Himself human nature \up0 \expndtw -3\charscalex100 that He might taste death for every man. \par\pard\qj \li1800\s b0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi268 \up0 \expn dtw0\charscalex104 2. \ul0\nosupersub\cf9\f10\fs24 The Doctrine of Man\ul0\nosup ersub\cf8\f9\fs24 . Human life is a cheap commodity to most religions \line \up0 \expndtw0\charscalex100 and philosophies, but the Bible teaches that man's soul , created as it was in the \line \up0 \expndtw0\charscalex103 image of God as a free, moral, spiritual being, is of more worth than the whole \line \up0 \expndt w0\charscalex100 material world. Womanhood, so degraded in other religion s, is upheld and \line \up0 \expndtw0\charscalex100 honored in the Bible. Alt hough now fallen, man began in an ideal environment in \line \up0 \expndtw-1\cha rscalex100 which he had every opportunity to make good. Any inhumanity to be fou nd in the \line \up0 \expndtw0\charscalex104 Bible is due to man's disobedience, and not to God or to the teachings of the \line \up0 \expndtw-2\charscalex100 B ible. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi276 \up0 \expndtw-1\cha rscalex100 3. \ul0\nosupersub\cf9\f10\fs24 The Doctrine of Salvation\ul0\nosuper sub\cf8\f9\fs24 . Although the Bible does not answer the question \up0 \expndtw1\charscalex100 of why God permitted sin to enter His universe, it leaves no dou bt that God takes \up0 \expndtw-2\charscalex100 no pleasure in the death of the wicked, and that God is not willing that any should \up0 \expndtw0\charscalex100 perish. In order to implement His will that man should be saved, He Himself ful ly \up0 \expndtw0\charscalex102 provided for man's salvation, so that any one wh o willed to could be saved. No \up0 \expndtw0\charscalex100 other book in the wo rld has ever devised such a gracious and at the same time \up0 \expndtw-3\charsc alex100 just and righteous plan of salvation. \par\pard\ql \li1800\sb0\sl-276\sl mult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\ nosupersub\cf6\f7\fs24 The Purity of Biblical Ethics \par\pard\qj \li1800\ri1608 \sb264\sl-277\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 Atheistic writers and lecturers often make the claim that the Bi ble is an \line \up0 \expndtw-1\charscalex100 immoral book because it relates the sins of some of its characters. But what they \line \up0 \expndtw0\charscale x100 fail to state is that while the Bible does give a true account of these sin s, it does \line \up0 \expndtw-2\charscalex100 so in order to show God's displea sure and to warn others against falling into such \line \up0 \expndtw-2\charscal ex100 sins. Honest-minded people can find no flaw in the ethics of the Bible--in fact, the \line \up0 \expndtw-1\charscalex100 moral law as stated in the Bible has become the basis for moral ethics of most of \line \up0 \expndtw0\charscalex 102 the civilized world, although few people live up to its standards. About the only \line \up0 \expndtw-1\charscalex100 objection which has been voiced by phi losophers is that the ethics of the Bible is \par\pard\qj \li1800\sb0\sl-240\slm ult0 \par\pard\qj\li1800\ri1617\sb94\sl-240\slmult0 \up0 \expndtw0\charscalex103 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 77\ul0\nosupersub\cf7\f8\fs20 Edward A. Marshall, \ul0\nosupersub\cf24\f25\fs20 Christianity and Non-Christi

an Religious Compared\ul0\nosupersub\cf7\f8\fs20 , (Chicago: The Institute \up0 \expndtw-3\charscalex100 Colportage Association, 1910), pp. 73, 74. \par\pard\q l \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ ql\li10238\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 59 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz398\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g61}{\bkmkend Pg61}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\c harscalex102 \ul0\nosupersub\cf8\f9\fs24 an acceptable position only if it can b e proved that God exists, and that God is \line \up0 \expndtw-1\charscalex100 go od. If God does not exist, then we might as well follow the ethics of Paul's day : \line \up0 \expndtw0\charscalex105 "Let us eat and drink, for tomorrow we die" (1 Corinthians 15:32). When we \line \up0 \expndtw-1\charscalex100 compare th is Epicurean philosophy, along with that of the Cynics and the Stoics, \line \up 0 \expndtw0\charscalex106 with Christian ethics as taught in the Bible, we become aware of the \line \up0 \expndtw0\charscalex104 overwhelming super iority of Biblical principles. Some human philosophies did \line \up0 \expndtw0\ charscalex103 develop some good ethical standards, but they could provide no mot ivation or \line \up0 \expndtw0\charscalex104 power to make people ethical. The Bible supplies the dynamic through \line \up0 \expndtw-2\charscalex100 regeneration and the indwelling of the Holy Spirit for the realization of its e nds. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul 0\nosupersub\cf6\f7\fs24 The Historical Character of the Bible \par\pard\qj \li1 800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 The Bible was written on the principle that nothing is to be accepted as truth \line \up0 \expndtw0\charscal ex105 unless it is substantiated by at least two or three competent witnesses. E ven \line \up0 \expndtw0\charscalex103 Jesus Christ submitted to this dictum. He said: "If I bear witness of myself, my \line \up0 \expndtw0\charscalex105 witne ss is not true" (John 5:31), and He then proceeded to call in four great \line \up0 \expndtw0\charscalex100 witnesses: John the Baptist, whom all considered t o be a great prophet of God, \line \up0 \expndtw0\charscalex106 His miraculous w orks, the audible voice of His Father from heaven, and the \line \up0 \expndtw-1 \charscalex100 Scriptures, which He said were written about Him. We do not have mere hearsay \line \up0 \expndtw0\charscalex102 evidence. Events recorded in the Bible were not done in a corner (\ul0\nosupersub\cf12\f13\fs24 Acts 26:26\ul0\n osupersub\cf8\f9\fs24 ). \line \up0 \expndtw0\charscalex109 The Bible relates actual historical events, many of which have been \line \up0 \expndtw-1\ charscalex100 substantiated by the findings of archeology. It is not only true t o the general facts \line \up0 \expndtw0\charscalex105 of history, but its cruci al teachings about the death and resurrection of Jesus \line \up0 \expndtw-3\cha rscalex100 Christ are perhaps the best attested facts of ancient history. \par\p ard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersu b\cf6\f7\fs24 The Well-Rounded Biblical World-View \par\pard\qj \li1800\sb0\sl-2 76\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\ch arscalex103 \ul0\nosupersub\cf8\f9\fs24 The Bible avoids all of the extreme and lopsided views of life and the world. \line \up0 \expndtw0\charscalex102 Idealis tic philosophy denies the existence of matter, holding that only mind is a \line \up0 \expndtw0\charscalex100 reality. Materialism holds just the opposite extre

me view. The Bible teaches the \line \up0 \expndtw0\charscalex100 objective real ity of both mind and matter, but points out the ephemeral character \line \up0 \ expndtw-1\charscalex100 of the physical and the abiding character of the spiritu al (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 4:18\ul0\nosupersub\cf8\f9\fs24 ). The \line \up0 \expndtw-1\charscalex100 pantheist denies the transcendence of God and the deist denies His immanence. \line \up0 \expndtw0\charscalex102 The Bible teaches both: God is all in all and God over all (\ul0\nosupersub\cf12\f13 \fs24 1 Corinthians 15:28; \line \up0 \expndtw-1\charscalex100 Romans 9:5\ul0\n osupersub\cf8\f9\fs24 ). Secularism places all of the emphasis upon the present life; \line \up0 \expndtw0\charscalex106 fanaticism ignores the presen t and concerns itself only with the life to come. \line \up0 \expndtw0\charscale x104 Buddhism would suppress all human desire; Hedonism would do nothing but \li ne \up0 \expndtw0\charscalex103 fulfill human desire. Manicheanism held that the human body is evil; Hinduism \line \up0 \expndtw-1\charscalex100 teaches caste; Confucianism ignores God and the future. The Bible, on the other \line \up0 \ex pndtw-1\charscalex100 hand, brings all of these extremes into sharp focus and pr esents a well-rounded, \line \up0 \expndtw-3\charscalex100 common-sense world vi ew. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0 \nosupersub\cf6\f7\fs24 The Bible Meets Man's Deepest Needs \par\pard\qj \li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi268 \up0 \e xpndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Keyser discusses nine area s of human need where the Bible proves its \line \up0 \expndtw-1\charsca lex100 relevancy: it satisfies man's longing for God; it complements man's consc ious \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\sl mult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb75\sl-230\s lmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 60 \par\pard\se ct\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg62}{\bkmkend Pg62}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmu lt0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult 0 \par\pard\qj\li1800\ri1609\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 weakness; it gives positive assurance of truth; it affords comfort in trial; it \up0 \expndtw-1\charscalex100 promises th e ultimate solution of all problems; it meets the desire to be right with \up0 \ expndtw-1\charscalex100 God; it meets the desire for inner purity; it cancels th e fear of death and it fits into \up0 \expndtw-2\charscalex100 man's complex psy chology. \par\pard\qj \li1800\ri1603\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\c harscalex100 He asks in conclusion: "Is it probable that a merely huma n book, and \up0 \expndtw-2\charscalex100 especially one that makes false clai ms of having come from God, would prove so \up0 \expndtw0\charscalex105 preemine ntly germane to all the deepest needs of the human soul? The best \up0 \expndtw0 \charscalex100 explanation, indeed the most reasonable and the only adequate one , is that this \up0 \expndtw-3\charscalex100 wonderful Book is the gift of God." \ul0\super\cf22\f23\fs23 78 \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Central Character of the Bib le \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1548\sb10\sl-27 5\slmult0\fi296 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Some w riters have stated that it would have been impossible for sinful men to \line \u p0 \expndtw-1\charscalex100 invent such a perfect character as Jesus Christ. Str ong quotes Theodore Parken \line \up0 \expndtw-3\charscalex100 "It would take a Jesus to forge a Jesus.''\ul0\super\cf22\f23\fs23 79\ul0\nosupersub\cf8\f9\fs24 He also quotes Gore, Incarnation, 63 -\line \up0 \expndtw-1\charscalex100 "Th e Christ of the gospels, if he be not true to history, presents a combined effor t \line \up0 \expndtw0\charscalex105 of the creative imagination without pa rallel in literature. But the literary \line \up0 \expndtw0\charscalex103 c haracteristics of Palestine in the first century make the hypothesis of such an \line \up0 \expndtw-2\charscalex100 effort morally impossible.''\ul0\super\cf22\ f23\fs23 80\ul0\nosupersub\cf8\f9\fs24 There are doubtless those who would di sagree with \line \up0 \expndtw0\charscalex103 this conclusion, but, on the othe r hand, even unbelievers have concurred with \line \up0 \expndtw-2\charscalex100 this conclusion. John Stewart Mill, the English Utilitarian philosopher is quot

ed: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1606\sb9\sl-27 6\slmult0\fi155 \up0 \expndtw0\charscalex100 Christ is still left, a unique figu re, not more unlike all His precursors than \up0 \expndtw-1\charscalex100 all Hi s followers, even those who had the benefit of His personal teaching. \up0 \expn dtw0\charscalex102 But who among His disciples or among their proselytes was cap able of \up0 \expndtw-1\charscalex100 inventing the sayings ascribed to Jes us, or of imagining the life and \up0 \expndtw0\charscalex100 character re vealed in the gospels? Certainly not the fishermen of Galilee; \up0 \expndtw0\ch arscalex103 certainly not Paul, whose character and idiosyncrasies were of a tot ally \up0 \expndtw-3\charscalex100 different sort; still less the early Christia n writers.\ul0\super\cf22\f23\fs23 81 \par\pard\qj \li1800\ri1608\sb264\sl-277\s lmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 If the Bib lical record is true concerning the person and character of Jesus \line \up0 \ex pndtw0\charscalex100 Christ, then we must acknowledge the exalted claims which He made for \line \up0 \expndtw0\charscalex102 Himself. He claimed to have existed before Abraham (\ul0\nosupersub\cf12\f13\fs24 John 8:56-58\ul0\no supersub\cf8\f9\fs24 ); to have \line \up0 \expndtw-2\charscalex100 come down fr om heaven (\ul0\nosupersub\cf12\f13\fs24 John 6:33, 38\ul0\nosupersub\cf8\f9\fs2 4 ); to have been with the Father before the \line \up0 \expndtw0\charscalex105 creation of the world (\ul0\nosupersub\cf12\f13\fs24 John 17:5\ul0\nosupersub\ cf8\f9\fs24 ); to be the Christ, the Son of the living God \line \up0 \expndtw0\ charscalex102 (\ul0\nosupersub\cf12\f13\fs24 Matthew 16:16\ul0\nosupersub\cf8\f9 \fs24 ); to be the One about whom all of the Old Testament prophets \line \up0 \ expndtw-2\charscalex100 spoke (\ul0\nosupersub\cf12\f13\fs24 Luke 24:27, 44\ul0\ nosupersub\cf8\f9\fs24 ); to have power to forgive sins (\ul0\nosupersub\cf12\f1 3\fs24 Matthew 9:3-6\ul0\nosupersub\cf8\f9\fs24 ); to have all \line \up0 \expnd tw-1\charscalex100 authority in heaven and earth (\ul0\nosupersub\cf12\f13\fs24 Matthew 28:18\ul0\nosupersub\cf8\f9\fs24 ); to be the resurrection and the life \line \up0 \expndtw0\charscalex105 (\ul0\nosupersub\cf12\f13\fs24 John 11:25\ul0 \nosupersub\cf8\f9\fs24 ); to be the way, the truth, and the life (\ul0\nosupers ub\cf12\f13\fs24 John 14:6\ul0\nosupersub\cf8\f9\fs24 ); to be the final \line \ up0 \expndtw0\charscalex100 judge of mankind (\ul0\nosupersub\cf12\f13\fs24 Matt hew 25:31, 32\ul0\nosupersub\cf8\f9\fs24 ); to be equal with God (\ul0\nosupersu b\cf12\f13\fs24 John 5:18; 10:30\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1 800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li180 0\ri1639\sb51\sl-220\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs 20\ul0\super\cf23\f24\fs19 78\ul0\nosupersub\cf7\f8\fs20 Leander S. Keyser, \ul 0\nosupersub\cf24\f25\fs20 A System of Christian Evidences\ul0\nosupersub\cf7\f8 \fs20 (Burlington, Iowa: The Lutheran Literary Board, \up0 \expndtw-3\charscale x100 1945), p. 95. \par\pard\qj \li1800\ri3448\sb20\sl-220\slmult0 \up0 \expndtw -2\charscalex100 \ul0\super\cf23\f24\fs19 79\ul0\nosupersub\cf7\f8\fs20 A. H. S trong, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\f s20 (Philadelphia: The Judson Press, 1912), p. 186. \up0 \expndtw-3\charscalex1 00 \ul0\super\cf23\f24\fs19 80\ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\ cf7\f8\fs20 ., p. 187. \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\super\cf23\f24\fs19 81\ul0\nosupersub\cf7\f8\fs20 Keyser, \u l0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 pp. 99, 100. \ par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 61 {\shp {\*\shpinst\shpleft1800\shptop13147\shpright4680\shpbottom13167\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz474\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}}

}}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g63}{\bkmkend Pg63}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw-1\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 These claims are either true or false. If false, we must conclude that Jesus Christ \line \up0 \expndtw0\charscalex103 was either a deluded fanatic or a determined deceiver. It seems impossible to \ line \up0 \expndtw0\charscalex100 believe that either type of character could ha ve had such a redeeming influence \line \up0 \expndtw0\charscalex103 upon humani ty for the past nineteen centuries as the knowledge of Christ has \line \up0 \ex pndtw0\charscalex106 produced. If His claims are true, then it is a foregone con clusion that we are \line \up0 \expndtw-1\charscalex100 dealing with a supern atural character and that the book which records this \line \up0 \expndt w-1\charscalex100 Person also takes on the same supernatural character, for it i s His revelator. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9 \sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Co nversion of Saul of Tarsus \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\ li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosup ersub\cf8\f9\fs24 The conversion of Saul is more significant than that of any ot her man, since he \line \up0 \expndtw0\charscalex102 was the chief antagonist of the early followers of Jesus and therefore the least \line \up0 \expndtw0\chars calex105 likely to become a believer himself. Thiessen refers to two Englishmen, Lord \line \up0 \expndtw0\charscalex100 Lyttleton and Gilbert West,\ul0\super\c f22\f23\fs23 82\ul0\nosupersub\cf8\f9\fs24 who, recognizing that the two strong est evidences \line \up0 \expndtw0\charscalex102 for the Bible were the conversi on of Saul and the resurrection of Christ, set out \line \up0 \expndtw0\charscal ex102 as unbelievers to write books disproving both of these events. After a tho rough \line \up0 \expndtw0\charscalex107 and honest examination of all of the ev idence, both men acknowledged the \line \up0 \expndtw0\charscalex100 claims of t he Bible and became firm believers. They wrote their books, but they \line \up0 \expndtw0\charscalex100 were in defense of the truths they had formerly denied. West entitled his book: \par\pard\qj \li1800\ri1608\sb7\sl-273\slmult0 \up0 \exp ndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Observations on the History and Evidences of the Resurrection of Jesus Christ, \up0 \expndtw0\charscalex100 \ul 0\nosupersub\cf8\f9\fs24 and Lord Lyttleton stated in his book\ul0\nosupersub\cf 9\f10\fs24 : Observations on Saul's Conversion\ul0\nosupersub\cf8\f9\fs24 , "The \up0 \expndtw0\charscalex108 conversion and apostleship of St. Paul, alone duly considered, is of itself a \up0 \expndtw-2\charscalex100 demonstration sufficie nt to prove Christianity to be a divine revelation." \par\pard\qj \li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\ri1578\sb11\sl-275\slmult0\fi268 \up0 \expndtw1\charscalex100 Critics have tried to discredit the conversion of Saul by claiming that he \line \up0 \expndtw-2\charscalex100 suffered sunstroke on the Damascus road and saw hallucinations which he \line \up0 \expndtw -2\charscalex100 interpreted to be the resurrected Christ. They further argue th at the Jesus of Paul \line \up0 \expndtw-1\charscalex100 was a different Jesus f rom that of the Gospels. All such attempts to discredit this \line \up0 \expndtw 0\charscalex102 apparent miracle of Saul's conversion are adequately answ ered from the \line \up0 \expndtw0\charscalex103 Scripture itself. Paul is acc used of being an epileptic, but epilepsy was a well-\line \up0 \expndtw0\charsca lex102 known disorder in Bible times (see \ul0\nosupersub\cf12\f13\fs24 Matthew 4:24\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 17:15\ul0\ nosupersub\cf8\f9\fs24 , where "lunatick" \line \up0 \expndtw-2\charscalex100 sh ould be "epileptic") and surely Dr. Luke was familiar with it. He gi ves no \line \up0 \expndtw-2\charscalex100 indication in the book of Acts that Paul had any such affliction. And surely there is \line \up0 \expndtw0\charscale x100 no indication in his epistles to substantiate such a charge. Critics who de ny that \line \up0 \expndtw0\charscalex100 Paul saw the resurrected Christ on th e Damascus road, deny this because they \line \up0 \expndtw0\charscalex100 deny the resurrection of Christ. But there were over five hundred eye-witnesses \line \up0 \expndtw0\charscalex103 to the resurrection of Christ (\ul0\nosupersub\cf1

2\f13\fs24 1 Corinthians 15:6\ul0\nosupersub\cf8\f9\fs24 ) and it is impossible that all of \line \up0 \expndtw0\charscalex100 these could have suffered sunstro ke or could have been given to epileptic fits or \line \up0 \expndtw-3\charscale x100 were subject to hallucinations. \par\pard\qj \li1800\sb0\sl-273\slmult0 \pa r\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi265 \up0 \expndtw-2\charscalex100 The charge that Paul invented another Jesus and was antagonistic to the other \l ine \up0 \expndtw-1\charscalex100 apostles is also answered by the Bible record. Paul did preach a different \line \up0 \expndtw0\charscalex100 disp ensation than was committed to Peter, but he did not preach another Jesus. \line \up0 \expndtw0\charscalex100 Paul himself condemns any who would preach another Jesus (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians \par\pard\qj \li1800\sb0\sl -240\slmult0 \par\pard\qj\li1800\ri1618\sb95\sl-240\slmult0 \up0 \expndtw-2\char scalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 82\ul0\nosupersub\cf7 \f8\fs20 Henry C. Thiessen, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\u l0\nosupersub\cf7\f8\fs20 (Lectures in) (Grand Rapids: Wm. B. Eerdmans Publishi ng Co., \up0 \expndtw-3\charscalex100 1951 ), p. 332. \par\pard\ql \li10238\sb0\ sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb29 \sl-230\slmult0 \up0 \expndtw-2\charscalex100 62 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz423\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g64}{\bkmkend Pg64}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0 \sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw0\c harscalex100 \ul0\nosupersub\cf12\f13\fs24 11:4\ul0\nosupersub\cf8\f9\fs24 ). If Peter and Paul were antagonists is it likely that Paul would have stayed \line \up0 \expndtw0\charscalex103 with Peter for fifteen days when he visited Jerusal em (\ul0\nosupersub\cf12\f13\fs24 Galatians 1:18\ul0\nosupersub\cf8\f9\fs24 ), o r that \line \up0 \expndtw0\charscalex105 there would have been the accord that was manifested in Acts 15, when the \line \up0 \expndtw0\charscalex103 Jerusale m apostles sent out a letter to the Gentile churches commending "our \line \up0 \expndtw-1\charscalex100 beloved Barnabas and Paul," or that the Jerusalem apost les would have glorified \line \up0 \expndtw0\charscalex102 God when they heard from Paul what great things God was doing through him \line \up0 \expndtw0\chars calex103 (\ul0\nosupersub\cf12\f13\fs24 Acts 21:20\ul0\nosupersub\cf8\f9\fs24 ) , or that Peter would classify all of Paul's epistles as Scripture (\ul0\nosupe rsub\cf12\f13\fs24 2 \line \up0 \expndtw-3\charscalex100 Peter 3:16\ul0\nosupers ub\cf8\f9\fs24 )? \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri 1608\sb11\sl-275\slmult0\fi315 \up0 \expndtw0\charscalex100 What is remarkable i s that the destructive critics have sensed the differences \up0 \expndtw0\charsc alex107 between the ministries of the Twelve and Paul, which are, as stated abov e, \up0 \expndtw0\charscalex100 dispensational in character, whereas many c onservative scholars deny any \up0 \expndtw-1\charscalex100 differences, thin king thereby to protect the unity of the Scripture and to offset the \up0 \expnd tw-3\charscalex100 claims of the critics. \par\pard\ql \li1800\sb265\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Fulfilled Prophecy \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\ slmult0\fi321 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This proo f is probably the most demonstrable of all of the internal evidences. \line \up0 \expndtw-1\charscalex100 Again, destructive higher criticism has tried to discr edit the prophetical character \line \up0 \expndtw-2\charscalex100 of the Bible

by placing such late dates upon the books of the Old Testament as to \up0 \expnd tw0\charscalex103 have the prophecies written after the events transpired. As an example of this \up0 \expndtw-2\charscalex100 see the introductions to the Old Testament books in the \ul0\nosupersub\cf9\f10\fs24 Short Bible\ul0\nosupersub\c f8\f9\fs24 . Amos is said \up0 \expndtw0\charscalex107 to be the first book to b e written, between 765 and 750 B.C. Daniel, which \up0 \expndtw-1\charscalex10 0 contains many exact prophecies about Babylon, Media-Persia, Greece, an d \up0 \expndtw-1\charscalex100 Rome, is said to be "clearly a product of the Ma ccabean age.''\ul0\super\cf22\f23\fs23 83\ul0\nosupersub\cf8\f9\fs24 Concerni ng the \line \up0 \expndtw-1\charscalex100 first five books of the Bible, which Christ declared to have been written by Moses \up0 \expndtw0\charscalex100 (\ul0 \nosupersub\cf12\f13\fs24 Mark 12:19, 26; Luke 20:28; John 5:46; Luke 24:27\ul0\ nosupersub\cf8\f9\fs24 ), the \ul0\nosupersub\cf9\f10\fs24 Short Bible\ul0\nosup ersub\cf8\f9\fs24 states: "It \line \up0 \expndtw-1\charscalex100 would be di fficult to find in ancient or modern literature any parallel to the \ up0 \expndtw0\charscalex100 stupendous scope of the undertaking into which some great Hebrew of the post\up0 \expndtw-2\charscalex100 Exilic age toward 350 B.C. wrought the literary inheritance of his people.\u8221?\ul0\super\cf22\f23\fs23 84\ul0\nosupersub\cf8\f9\fs24 If we \up0 \expndtw0\charscalex106 are to belie ve the critics, the books of Moses were written 1200 years after \up0 \expndtw3\charscalex100 Moses' death by an unknown Hebrew. \par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\c harscalex103 But the attempts of higher criticism to date the writing of the Old Testament \line \up0 \expndtw0\charscalex100 between 750 and 150 B.C. have fail ed to destroy the prophetic character of the \line \up0 \expndtw-1\charscalex100 Bible, for the most dramatic fulfillments occurred in the birth, ministry, deat h, and \line \up0 \expndtw0\charscalex100 resurrection of Jesus Christ. Even if we accepted the late dates set by the critics \line \up0 \expndtw-2\charscalex10 0 several hundred years intervened between the utterance and the fulfillment of the \line \up0 \expndtw0\charscalex103 prophecies. And Chalet claims that " Upwards of three hundred separate \line \up0 \expndtw-2\charscalex100 prophe cies have been identified which belong to the first advent.''\ul0\super\cf22\f23 \fs23 85\ul0\nosupersub\cf8\f9\fs24 According to \line \up0 \expndtw-2\charsc alex100 the laws of probability the chance would be infinitesimal that a man wou ld appear \line \up0 \expndtw0\charscalex105 on the scene who would have this ma ny predictions, uttered over a period of \line \up0 \expndtw0\charscalex102 1500 years or even \up0 \expndtw0\charscalex102 600 years, fulfilled in detai l upon himself. The only \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\q j\li1800\ri1696\sb191\sl-220\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf 23\f24\fs20\ul0\super\cf23\f24\fs19 83\ul0\nosupersub\cf7\f8\fs20 Edgar J. Good speed and J. M. Powis Smith, \ul0\nosupersub\cf24\f25\fs20 The Short Bible\ul0\n osupersub\cf7\f8\fs20 (New York: Random House, 1940), p. 241. \up0 \expndtw-3\c harscalex100 \ul0\super\cf23\f24\fs19 84\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupe rsub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 147. \par\pard\ql \li18 00\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 85 \ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs20 Systema tic Theology\ul0\nosupersub\cf7\f8\fs20 (Dallas: Dallas Seminary Press, 1947) V ol. IV, p. 304. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb 0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charsc alex100 63 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz426\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s

p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g65}{\bkmkend Pg65}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw0\c harscalex102 \ul0\nosupersub\cf8\f9\fs24 reasonable explanation is that Jesus Ch rist was indeed the One of whom all of \up0 \expndtw-1\charscalex100 these proph ets wrote. And the Bible itself appeals to fulfilled prophecy as a proof \up0 \e xpndtw-2\charscalex100 of divine revelation (\ul0\nosupersub\cf12\f13\fs24 Isaia h 41:20-23\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb21\sl-270\slmult0\fi263 \up0 \expndtw0\charscalex1 02 While no proof or series of proofs can compel belief, the cumulative effect o f \up0 \expndtw0\charscalex100 the foregoing evidences upon an honest mind is to convince beyond any \up0 \expndtw-3\charscalex100 reasonable doubt t hat the claims of the Bible are true. \par\pard\ql \li1800\sb0\sl-379\slmult0 \p ar\pard\ql\li1800\sb41\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersu b\cf16\f17\fs48 10\ul0\nosupersub\cf20\f21\fs32 BIBLE EVIDENCES- Continued \par \pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb31\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 EXTERNAL EVIDENCES \par\pa rd\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \ex pndtw-3\charscalex100 The Salutary Influence of the Bible \par\pard\qj \li1800\r i1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf 8\f9\fs24 The Bible, where it has been accepted and obeyed, has produced marked \up0 \expndtw-3\charscalex100 changes for good in every area of life. Note the f ollowing examples: \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\r i1608\sb10\sl-275\slmult0\fi280 \up0 \expndtw0\charscalex100 1. \ul0\nosupersub\ cf9\f10\fs24 Influence upon Individuals\ul0\nosupersub\cf8\f9\fs24 . Everyone wh o has accepted by faith the Bible's \line \up0 \expndtw-2\charscalex100 message of redemption has experienced the change which is called regeneration \line \up0 \expndtw0\charscalex100 or the new birth. This change effects a new na ture within the believer. In \line \up0 \expndtw0\charscalex100 evaluating t his change it is essential to understand that it does not eradicate the \line \u p0 \expndtw-1\charscalex100 original sinful nature; the believer still retains t he ability of wrong-doing. The new \line \up0 \expndtw0\charscalex102 birth does not produce a perfect character, but it does infuse a new principle of \line \u p0 \expndtw0\charscalex100 spiritual life, which if nurtured will give power ove r sinful habits and tendencies. \line \up0 \expndtw0\charscalex104 Not all belie vers experience the same degree of change in the manner of life, \line \up0 \exp ndtw0\charscalex102 simply because all do not submit to this new nature in the s ame degree. Every \line \up0 \expndtw0\charscalex103 Christian community can pro duce examples of conversions of men or women \line \up0 \expndtw-2\charscalex100 who had formerly been outstanding criminals or addicts of immorality but who ar e \line \up0 \expndtw0\charscalex103 now living decent and helpful lives. The transformation in these lives is \line \up0 \expndtw0\charscalex100 att ributable directly to the Bible. For the reason already given Christians are far \line \up0 \expndtw0\charscalex102 from perfect in many cases, but there can be no doubt concerning the salutary \line \up0 \expndtw-3\charscalex100 influence of the Bible upon even the most immature believer. \par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\c harscalex103 2. \ul0\nosupersub\cf9\f10\fs24 Influence upon Society\ul0\nosupers ub\cf8\f9\fs24 . Society is made up of individuals and the greater \line \up0 \e xpndtw-2\charscalex100 the number of individuals who accept Biblical standards, the greater the influence \line \up0 \expndtw-1\charscalex100 for good upon soci ety. A fact not generally taken into account is that the majority \line \up0 \ex pndtw0\charscalex100 of Christian people in a community were reared under the in fluence of the Bible \line \up0 \expndtw-1\charscalex100 and are now living dece nt and helpful lives. But what would have been the moral \line \up0 \expndtw-2\c harscalex100 condition of that community had the influence of the Bible been completely \line \up0 \expndtw0\charscalex106 removed from the training of its youth? No doubt large numbers would have \line \up0 \expndtw-1\charscalex

100 fallen into crime and immorality. Those antagonistic to the Bible usually ov erlook \line \up0 \expndtw-2\charscalex100 this fact and single out for criticis m individual cases of Christian failure. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex1 05 The Bible's influence upon society stands out in sharpest relief in heathen \ line \up0 \expndtw0\charscalex105 lands where missionaries have carried the Bible and its saving gospel. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par \pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par \pard\ql\li10238\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupers ub\cf7\f8\fs20 64 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl240{\bkmkstart Pg66}{\bkmkend Pg66}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\ pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pa rd\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Missionary annals abou nd with examples of great transformations of society from \up0 \expndtw0\charsca lex105 filth to cleanliness, from immorality to purity, from superstition to rea lity, from \up0 \expndtw0\charscalex102 savagery and cannibalism to peaceful exi stence. Again, it must be pointed out \up0 \expndtw0\charscalex100 that such cha nges have been only in the degree to which the people as a whole \up0 \expndtw0\ charscalex100 have accepted the teachings of the Bible. In this respect the Bibl e is similar to a \up0 \expndtw0\charscalex100 doctor's prescription; neither th e doctor nor the prescription are to be blamed for \up0 \expndtw-3\charscalex100 the patient's illness if the medicine is not taken as prescribed. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1589\sb11\sl-275\slmult0\fi283 \up0 \expndtw0\charscalex100 3. \ul0\nosupersub\cf9\f10\fs24 Influence upon Phys ical Well-Being\ul0\nosupersub\cf8\f9\fs24 . Whereas the Bible's primary message \line \up0 \expndtw-1\charscalex100 is spiritual in nature and shows sinful man how he may be reconciled to God, it is \line \up0 \expndtw0\charscalex100 also true that it has considerable to say about health, and wherever it has been \lin e \up0 \expndtw0\charscalex106 accepted care for the sick and helpless has flour ished. God gave to His Old \line \up0 \expndtw-2\charscalex100 Testament people many laws of hygiene, and in His covenant relations with them \line \up0 \expndt w0\charscalex102 promised them freedom from disease if they were obedien t to His word. \line \up0 \expndtw-2\charscalex100 Sickness, disease and d eath are the result of sin, and in the final analysis \line \up0 \expn dtw-2\charscalex100 redemption will remove even these physical effects. The eart hly ministry of Christ \line \up0 \expndtw0\charscalex107 was largely occupied with healing of diseases, and while the present \line \up0 \expndtw0\ch arscalex102 dispensation does not include the supernatural gift of healing, it i s true that the \line \up0 \expndtw0\charscalex100 believer's body is a temple o f the Holy Spirit and is therefore to be kept clean. It \line \up0 \expndtw-1\ch arscalex100 is also true that the love of God is shed abroad in the hearts of th ose who accept \line \up0 \expndtw0\charscalex103 the Bible's message, so that C hristian people have compassion upon the sick \line \up0 \expndtw0\charscalex100 and sorrowing and provide hospitals and houses of mercy for the need y. \line \up0 \expndtw0\charscalex104 Missionaries in the past who have gone int o lands where the Bible had never \line \up0 \expndtw0\charscalex100 before pene trated have never discovered such institutions in so-called heathen \line \up0 \ expndtw0\charscalex104 cultures. It should be borne in mind that the non-Christi an world has adopted \line \up0 \expndtw0\charscalex100 many principles which or iginated with the Bible, simply because these principles \line \up0 \expndtw-3\c harscalex100 have proved beneficial to all concerned. \par\pard\qj \li1800\sb0\s l-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi335 \up0 \expndtw 0\charscalex103 The above claims are based upon the influence of the Bible and n ot that of \line \up0 \expndtw0\charscalex104 professing Christendom. Atheists o ften point to the many wrongs which have \line \up0 \expndtw0\charscalex100 been done in the name of the Christian religion or of the Church, and it must be \li ne \up0 \expndtw-1\charscalex100 admitted that there have been persecutions, big otry, wars, pogroms, inquisitions, \line \up0 \expndtw0\charscalex100 and murder in the name of religion, but it has been a misguided and unscriptural \line \up

0 \expndtw0\charscalex105 religion. The Bible cannot be held accountable for the evils of the professing \line \up0 \expndtw0\charscalex108 Church. In those cas es where the Church has appealed to the Bible for its \line \up0 \expndtw0\chars calex100 authority to put people to death it has been completely undispensationa l. It has \line \up0 \expndtw-1\charscalex100 appealed to Old Testament cases wh ere God in His dealings with national Israel \line \up0 \expndtw0\charscalex100 commanded divine judgments to be executed upon individuals or nations, \line \up0 \expndtw-1\charscalex100 supposing that the Church is now operating u nder the same dispensation. In this \line \up0 \expndtw0\charscalex102 dispensat ion the people of God have no political powers whatsoever, whereas \line \up0 \e xpndtw0\charscalex100 Israel's dispensation was a church-state. Failure to recog nize the dispensational \line \up0 \expndtw0\charscalex100 character of the Bibl e has brought great reproach upon the outward Church and \line \up0 \expndtw-3\c harscalex100 has doubtless turned many people against the Bible. \par\pard\ql \l i1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\nosupersub\cf6\f7\fs24 Evidences From Archeology \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\q l\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\q l\li10238\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7 \f8\fs20 65 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\b kmkstart Pg67}{\bkmkend Pg67}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\q j\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\ li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1606\sb118\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Archeology cannot prove that the Bible is a divine revelation but it can prove \line \up0 \expndtw-1\ch arscalex100 the historical accuracy of the Bible. It is altogether unreasonable to suppose that \line \up0 \expndtw0\charscalex100 a book which is a fraud, whic h was written hundreds of years after its purported \line \up0 \expndtw0\charsca lex100 date, should be accurate in its historical details. If the book of Acts, for example, \line \up0 \expndtw0\charscalex100 had been written two centuries a fter the events transpired, as some destructive \line \up0 \expndtw0\charscalex1 00 critics once contended, it would be most unlikely that the writer could have been \line \up0 \expndtw-1\charscalex100 accurate in his descriptions of Pa ul's missionary journeys. The critics once \line \up0 \expndtw-2\charscalex 100 claimed that the book of Acts was full of historical and geographical inaccu racies, \line \up0 \expndtw0\charscalex109 but the work of W. M. Ramsey in Asia Minor has silenced all such claims. \line \up0 \expndtw0\charscalex102 Ramsey be gan his archeological work apparently to prove a late date for Acts, \line \up0 \expndtw-1\charscalex100 but the facts which he unearthed convinced him otherwise. He states: "The \line \up0 \expndtw0\charscalex103 present writer, starting with the confident assumption that the book was \line \up0 \ex pndtw-1\charscalex100 fabricated in the middle of the second century, and studyi ng it to see what light it \line \up0 \expndtw0\charscalex105 could throw on the state of society in Asia Minor, was gradually driven to the \line \up0 \expndtw 0\charscalex100 conclusion that it must have been written in the first century a nd with admirable \line \up0 \expndtw-3\charscalex100 knowledge."\ul0\super\cf22 \f23\fs23 86 \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1604\ sb7\sl-277\slmult0\fi277 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs 24 Camden M. Cobern presents a wealth of archeological information in his book, \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The New Archeological Discoveries and Their Bearing Upon the New Testament\ul0\nosupersub\cf8\f9\fs24 . \up0 \expndtw-1\charscalex100 Keyser states that Dr. Cobern brings out the fa ct that between 1912 and the time \up0 \expndtw0\charscalex103 of publication of his book, "over seventy discoveries in archeology go to prove \up0 \expndtw0\ch arscalex103 the genuineness of the New Testament.''\ul0\super\cf22\f23\fs23 87\ul0\nosupersub\cf8\f9\fs24 The well-known Egyptologist, \up0 \expndtw0\c harscalex103 Edouward Naville, who wrote the Introduction to Dr. Cobern's book, makes an \up0 \expndtw0\charscalex100 interesting comment, both on the valu e of Dr. Cobern's work and on the \up0 \expndtw-3\charscalex100 methodolo gy of destructive higher criticism. \par\pard\qj \li2520\ri1605\sb264\sl-276\slm

ult0 \up0 \expndtw0\charscalex105 We have to thank Dr. Cobern for having given u s, with a great deal of \line \up0 \expndtw0\charscalex103 learning, a vivid acc ount of all these mines of scholarly research, which \line \up0 \expndtw0\charsc alex100 are still far from having been thoroughly worked. Especially their beari ng \line \up0 \expndtw0\charscalex101 upon the books of the Bible has not been a dequately shown, the reason \line \up0 \expndtw0\charscalex100 being that most B iblical scholars are still tied down to the methods of the \line \up0 \expndtw0\ charscalex104 destructive criticism. A book of Scripture is taken, a minute phil ological \line \up0 \expndtw0\charscalex103 analysis is made of it, with often a great amount of scholarship, but this \line \up0 \expndtw-1\charscalex100 analy sis necessarily leads to the discovery of apparent inconsistencies, of \line \up 0 \expndtw-2\charscalex100 disconnections, of repetitions, which have been inter preted as showing the \line \up0 \expndtw0\charscalex108 hands of different w riters. The whole process has been one of \line \up0 \expndtw0\charscalex 102 disintegration of the books, resulting in the creation of a great number of \line \up0 \expndtw0\charscalex103 authors, for the existence of whom no histori cal proofs whatever can be \line \up0 \expndtw-3\charscalex100 adduced.\ul0\supe r\cf22\f23\fs23 88 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\s b0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0 \sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-3\charsca lex100 \ul0\super\cf23\f24\fs19 86\ul0\nosupersub\cf7\f8\fs20 W. M. Ramsay, \ul 0\nosupersub\cf24\f25\fs20 Pauline and Other Studies\ul0\nosupersub\cf7\f8\fs20 (New York: A. C. Armstrong and Sons, 1906), p. 199. \par\pard\qj \li1800\ri16 13\sb0\sl-240\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs19 87\ ul0\nosupersub\cf7\f8\fs20 Leander S. Keyser, \ul0\nosupersub\cf24\f25\fs20 A S ystem of Christian Evidences\ul0\nosupersub\cf7\f8\fs20 (Burlington, Iowa: The Lutheran Literary Board, \up0 \expndtw-3\charscalex100 1945), p. 165, quoted fro m Camden M. Cobern. \par\pard\qj \li1800\ri1647\sb0\sl-240\slmult0 \up0 \expndtw -3\charscalex100 \ul0\super\cf23\f24\fs19 88\ul0\nosupersub\cf7\f8\fs20 Camden M. Cobern, \ul0\nosupersub\cf24\f25\fs20 The New Archeological Discoveries\ul0\n osupersub\cf7\f8\fs20 (New York: Funk and Wagnalls Co., 1928), p. \line \up0 \e xpndtw-4\charscalex100 xv. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql \li10238\sb221\sl-230\slmult0 \up0 \expndtw-2\charscalex100 66 {\shp {\*\shpinst\shpleft1800\shptop13147\shpright4680\shpbottom13167\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz355\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g68}{\bkmkend Pg68}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi320 \up0 \expn dtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Dead Sea Scrolls, one of the more recent and outstanding archeological \line \up0 \expndtw-1\charscalex100 di scoveries, have been dated by Carbon-14 method and by chemical analysis of \line \up0 \expndtw-2\charscalex100 ink, writing, etc., somewhere between \up0 \e xpndtw-2\charscalex100 200 B.C. and the beginning of the \par\pard\qj \li1 800\ri1604\sb6\sl-275\slmult0 \up0 \expndtw0\charscalex100 Christian era. One of the manuscripts is an almost complete copy of the \line \up0 \expnd tw0\charscalex105 prophecy of Isaiah. Bruce remarks that no less an authority th an Sir Frederic \line \up0 \expndtw0\charscalex104 Kenyon had written as late as 1939: "There is, indeed, no probability that we \line \up0 \expndtw0\charscale x100 shall ever find manuscripts of the Hebrew text going back to a period befor e the \line \up0 \expndtw0\charscalex100 formation of the text which we know as

the Massoritic" (about 1000 A.D.) Bruce \line \up0 \expndtw0\charscalex104 conti nues: "Even before the new evidence came to light Kenyon believed the \line \up0 \expndtw0\charscalex102 Massorite text of the Old Testament to be a trustworthy representation of what \line \up0 \expndtw0\charscalex106 the authors had writt en; he lived long enough to see his belief confirmed by \line \up0 \expndtw-3\ch arscalex100 testimony of a kind which had hardly been thought possible.''\ul0\su per\cf22\f23\fs23 89 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf 8\f9\fs24 Archeological proofs are perhaps the most objective type of evidence f or the \up0 \expndtw0\charscalex105 genuineness of the Scriptures. The arguments of the destructive critics have \up0 \expndtw0\charscalex102 largely been dispr oved by the results of archeological research. It would seem \up0 \expndtw0\char scalex105 that God has caused these many evidences to be buried for centuries un der \up0 \expndtw0\charscalex106 desert sands or in caves and tombs, to be broug ht to light in a scientific and \up0 \expndtw0\charscalex103 rationalistic age w hich questions everything and demands objective proofs for \up0 \expndtw-3\chars calex100 everything it accepts. \par\pard\qj \li1800\ri1605\sb261\sl-280\slmult0 \fi279 \up0 \expndtw-1\charscalex100 Space does not permit an examination of ind ividual evidences from the field of \up0 \expndtw0\charscalex103 archeology. The student is referred to the large and ever growing literature on \up0 \expndtw-3 \charscalex100 this subject.\ul0\super\cf22\f23\fs23 90 \par\pard\ql \li1800\sb2 64\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Survival Of The Bible \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li180 0\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\ sb0\sl-220\slmult0 \par\pard\qj\li1800\ri1595\sb91\sl-220\slmult0 \up0 \expndtw2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 89\ul0\nosupers ub\cf7\f8\fs20 F. F. Bruce, \ul0\nosupersub\cf24\f25\fs20 Second Thoughts on th e Dead Sea Scrolls\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Pu blishing Co., \up0 \expndtw-3\charscalex100 1956), p. 23. \par\pard\ql \li1800\s b12\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 90\ul0 \nosupersub\cf7\f8\fs20 G. A. Barton, \ul0\nosupersub\cf24\f25\fs20 Archeology and the Bible\ul0\nosupersub\cf7\f8\fs20 . \par\pard\ql \li1800\sb10\sl-230\slmu lt0 \up0 \expndtw-2\charscalex100 C. R. Conder, \ul0\nosupersub\cf24\f25\fs20 Th e Tell el Amarna Tablets\ul0\nosupersub\cf7\f8\fs20 ; \ul0\nosupersub\cf24\f25\f s20 The Bible and the East; The Hittities and Their Language. \par\pard\qj \li18 00\ri1639\sb0\sl-220\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf7\f8 \fs20 M. G. Kyle, \ul0\nosupersub\cf24\f25\fs20 The Deciding Voice of the Monume nts; Moses and the Monuments; The Problem of the \up0 \expndtw-3\charscalex100 P entateuch. \par\pard\qj \li1800\ri1618\sb19\sl-220\slmult0 \up0 \expndtw-2\chars calex100 \ul0\nosupersub\cf7\f8\fs20 E. Naville, \ul0\nosupersub\cf24\f25\fs20 T he Discovery of the Book of the Law Under King Josiah; Archeology and the Old Te stament; \up0 \expndtw-3\charscalex100 The Higher Criticism in Relation to the P entateuch\ul0\nosupersub\cf7\f8\fs20 . \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-3\charscalex100 I. M. Price, \ul0\nosupersub\cf24\f25\fs20 The Mon uments and the Old Testament. \par\pard\qj \li1800\ri1600\sb0\sl-240\slmult0 \up 0 \expndtw-1\charscalex100 \ul0\nosupersub\cf7\f8\fs20 A. H. Sayce, \ul0\nosuper sub\cf24\f25\fs20 The Higher Criticism and the Monuments; Monument Facts and Hig her Critical Theories; \up0 \expndtw-3\charscalex100 The Hittites, or, The Story of a Forgotten Empire; The Time of Isaiah; \par\pard\ql \li1800\sb1\sl-193\slmu lt0 \up0 \expndtw-3\charscalex100 Fresh Light from the Ancient Monuments\ul0\nos upersub\cf7\f8\fs20 . \par\pard\ql \li1800\ri3575\sb25\sl-220\slmult0 \up0 \expn dtw-3\charscalex100 J. P. Free, \ul0\nosupersub\cf24\f25\fs20 Archeology and Bib le History\ul0\nosupersub\cf7\f8\fs20 . \line \up0 \expndtw-3\charscalex100 Sir. C. Marston, \ul0\nosupersub\cf24\f25\fs20 The Bible Comes Alive\ul0\nosupersub\ cf7\f8\fs20 . \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-3\charscale x100 J. C. Muir, \ul0\nosupersub\cf24\f25\fs20 His Truth Endureth\ul0\nosupersub \cf7\f8\fs20 . \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-3\charscal ex100 W. G. Williams, \ul0\nosupersub\cf24\f25\fs20 Archeology in Biblical Resea rch\ul0\nosupersub\cf7\f8\fs20 . \par\pard\ql \li1800\sb1\sl-217\slmult0 \up0 \e xpndtw-2\charscalex100 F. F. Bruce, \ul0\nosupersub\cf24\f25\fs20 Biblical Exege

sis in the Qumram Texts\ul0\nosupersub\cf7\f8\fs20 and \ul0\nosupersub\cf24\f25 \fs20 Second Thoughts on the Dead Sea Scrolls. \par\pard\qj \li1800\ri1632\sb0\s l-240\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf7\f8\fs20 M. Burrow s, \ul0\nosupersub\cf24\f25\fs20 The Dead Sea Scrolls; The Dead Sea Scrolls of S t. Mark 's Monastery; More Light on the \up0 \expndtw-3\charscalex100 Dead Sea S crolls. \par\pard\qj \li1800\ri1637\sb0\sl-240\slmult0 \up0 \expndtw0\charscalex 100 \ul0\nosupersub\cf7\f8\fs20 M. Unger, \ul0\nosupersub\cf24\f25\fs20 The Dead Sea Scrolls; Discovery of the Dead Sea Scrolls\ul0\nosupersub\cf7\f8\fs20 and \ul0\nosupersub\cf24\f25\fs20 Other Amazing Archeological \up0 \expndtw-3\charsc alex100 Discoveries. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li102 38\sb223\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs2 0 67 {\shp {\*\shpinst\shpleft1800\shptop9465\shpright4680\shpbottom9485\shpfhdr0\shp bxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz249\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g69}{\bkmkend Pg69}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0 \sl-274\slmult0 \par\pard\qj\li1800\ri1603\sb118\sl-274\slmult0\fi268 \up0 \expn dtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The very fact that the Bible has survived all of the many attempts to destroy \line \up0 \expndtw0\charscalex103 and eradicate it during the centuries is thought by many to be a mark of divine \line \up0 \expndtw0\charscalex100 protection and authentication of the Scriptur es. Even at the time of the writing of \line \up0 \expndtw0\charscalex109 some o f the books attempts were made to destroy them, as in the case of \line \up0 \ex pndtw0\charscalex100 Jeremiah's prophecy (ch. \ul0\nosupersub\cf12\f13\fs24 36:2 3-26\ul0\nosupersub\cf8\f9\fs24 ). A number of the Roman emperors, notably \line \up0 \expndtw0\charscalex100 Diocletian, endeavored to exterminate Christianity and the Bible. In speaking of \line \up0 \expndtw-1\charscalex100 the first thr ee centuries of the Christian era Fisher says: "It was the heroic age in \line \ up0 \expndtw-2\charscalex100 the history of the Church, when, with no aid from a n arm of flesh, the whole might \line \up0 \expndtw0\charscalex103 of the Roma n empire was victoriously encountered by the unarmed and \line \up0 \exp ndtw-1\charscalex100 unresisting adherents of the Christian' faith. Imperial Rom e, the conqueror of the \line \up0 \expndtw-2\charscalex100 world, was herself o vercome by the bands of Christian disciples, whose meek but \line \up0 \expndtw3\charscalex100 dauntless courage was more than a match for all her power."\ul0\ super\cf22\f23\fs23 91 \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li18 00\ri1608\sb20\sl-270\slmult0\fi335 \up0 \expndtw0\charscalex103 \ul0\nosupersub \cf8\f9\fs24 The Roman Church, while claiming to be the producer and protector o f the \line \up0 \expndtw0\charscalex100 Bible, did everything within its power to keep the Bible from the Christian public. \line \up0 \expndtw-2\charscalex100 Sir Robert Anderson expressed an English Protestant view when he wrote: \par\pa rd\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1602\sb11\sl-275\slmult0 \up0 \expndtw-1\charscalex100 But, it will be said, is it not to the Church that we owe the Bible? Regarded \line \up0 \expndtw0\charscalex100 as a book we owe it indeed in a sense to the Church (the Old Testament \line \up0 \expndtw0\chars calex102 we owe, of course, to the Jews), just as we owe it to the printer. But in a \line \up0 \expndtw0\charscalex105 sense which appeals to us more closely h ere in England we owe it to \line \up0 \expndtw0\charscalex104 noble men who res cued it for us in defiance of the Church. Let not the \line \up0 \expndtw0\chars calex100 Protestants of England forget William Tyndale. His life work was to bri

ng \line \up0 \expndtw0\charscalex105 the Bible within reach even of the humbles t peasant. And for no other \line \up0 \expndtw0\charscalex100 offense than this the Church hounded him to his death, never resting till it \line \up0 \expndtw3\charscalex100 had strangled him at the stake and flung his body to the flames. \ul0\super\cf22\f23\fs23 92 \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\q j\li1800\ri1604\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\ cf8\f9\fs24 Fisher in discussing the period between 1073 and 1294 when the Papac y held \up0 \expndtw0\charscalex105 full sway in Western Europe states: "The rea ding of the Bible by laymen was \up0 \expndtw0\charscalex100 subject to so many restraints, especially after the rise of the Waldenses, that, if \up0 \expndtw-3 \charscalex100 not absolutely forbidden, it was regarded with gave suspicion.''\ ul0\super\cf22\f23\fs23 93 \par\pard\qj \li1800\ri1608\sb263\sl-277\slmult0\fi26 8 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Ungodly men have atte mpted to destroy the Bible in various ways. Political \up0 \expndtw0\charscalex1 00 leaders have tried to destroy it by violence. Leaders of the Roman Church hav e \up0 \expndtw-2\charscalex100 withheld it from the laity by burning translatio ns of it in their own languages, along \up0 \expndtw0\charscalex102 with the tra nslators. It has been stated by many that Voltaire predicted that the \up0 \expn dtw0\charscalex100 Bible and Christianity would be extinct within one hundred ye ars.\ul0\super\cf22\f23\fs23 94\ul0\nosupersub\cf8\f9\fs24 It should be \up0 \expndtw0\charscalex100 remembered that Voltaire was not an atheist and that his main conflict was with \up0 \expndtw0\charscalex100 the corrupt Roman Catholic clergy of France. Will Durant quotes from Voltaire's \up0 \expndtw-3\charscalex1 00 letter to Diderot, a leader of the French Encyclopedists: \par\pard\qj \li180 0\sb0\sl-230\slmult0 \par\pard\qj\li1800\sb0\sl-230\slmult0 \par\pard\qj\li1800\ sb0\sl-230\slmult0 \par\pard\qj\li1800\sb0\sl-230\slmult0 \par\pard\qj\li1800\ri 1590\sb62\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ ul0\super\cf23\f24\fs19 91\ul0\nosupersub\cf7\f8\fs20 George P. Fisher, \ul0\no supersub\cf24\f25\fs20 History of the Christian Church\ul0\nosupersub\cf7\f8\fs2 0 (New York: Charles Scribner's Sons, 1926), pp. 50-51. \up0 \expndtw-2\charsca lex100 \ul0\super\cf23\f24\fs19 92\ul0\nosupersub\cf7\f8\fs20 Sir Robert Anders on, \ul0\nosupersub\cf24\f25\fs20 The Silence of God (\ul0\nosupersub\cf7\f8\fs2 0 London: Pickering and Inglis, Ninth Edition, N.D.), pp. 92-93. \up0 \expndtw-3 \charscalex100 \ul0\super\cf23\f24\fs19 93\ul0\nosupersub\cf7\f8\fs20 \ul0\nosu persub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 219. \par\pard\ql \li 1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 94\ul0\nosupersub\cf7\f8\fs20 Henry C. Thiessen, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans P ublishing Co., 1951),p. 85. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\q l\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 68 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz374\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g70}{\bkmkend Pg70}\par\pard\qj \li2520\sb0\sl-274\slmult0 \par\pard\qj\li2520\s b0\sl-274\slmult0 \par\pard\qj\li2520\sb0\sl-274\slmult0 \par\pard\qj\li2520\sb0 \sl-274\slmult0 \par\pard\qj\li2520\ri1602\sb118\sl-274\slmult0 \up0 \expndtw0\c harscalex102 \ul0\nosupersub\cf8\f9\fs24 I confess that I am not at all of the o pinion of Saunderson, who denies a \line \up0 \expndtw0\charscalex101 God becaus e he was born sightless. I am, perhaps, mistaken; but in his \line \up0 \expndtw 0\charscalex100 place I should recognize a great Intelligence who had given me s

o many \line \up0 \expndtw0\charscalex100 substitutes for sight; and perceiving, on reflection, the wonderful relations \line \up0 \expndtw-1\charscalex100 betw een all things, I should have suspected a Workman infinitely able. If it \line \ up0 \expndtw0\charscalex100 is very presumptuous to divine what He is, a nd why He has made \line \up0 \expndtw0\charscalex100 everything that exists , so it seems to me very presumptuous to deny that \line \up0 \expndtw-3\charsca lex100 He exists.\ul0\super\cf22\f23\fs23 95 \par\pard\qj \li1800\sb0\sl-275\slm ult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charsca lex100 \ul0\nosupersub\cf8\f9\fs24 Durant says: "He began with a 'higher criticism' of the authenticity and \line \up0 \expndtw-2\charscalex100 relia bility of the Bible; he takes much of his material from Spinoza, more of it from \line \up0 \expndtw0\charscalex102 the English Deists, most of it from the \ul0 \nosupersub\cf9\f10\fs24 Critical Dictionary\ul0\nosupersub\cf8\f9\fs24 of Bayl e (1647-1706); \line \up0 \expndtw-2\charscalex100 but how brilliant and fiery t heir material becomes in his hands!\u8221?\ul0\super\cf22\f23\fs23 96\ul0\nosupe rsub\cf8\f9\fs24 English Deism, \line \up0 \expndtw-2\charscalex100 French En cyclopedism and German destructive higher criticism, coupled with the \line \up0 \expndtw-1\charscalex100 naturalism of the scientific revolution, were all powe rful, anti-biblical forces which \line \up0 \expndtw-2\charscalex100 effectively destroyed the usefulness of the Bible for multitudes of people; and yet, \line \up0 \expndtw0\charscalex105 the Bible still stands today as perhaps the most wi dely circulated book in the \line \up0 \expndtw-3\charscalex100 world. \par\pard \ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\c f6\f7\fs24 Other Evidences \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\ li1800\ri1590\sb8\sl-276\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 There are other external evidences having to do mainly with the ancient \line \up0 \expndtw0\charscalex104 manuscripts of the Bible and with the results of Biblical criticism. Some would \line \up0 \expndtw0\char scalex100 include Christian Experience as an external evidence, and while this i s indeed a \line \up0 \expndtw-2\charscalex100 very real evidence to the believe r, it is highly subjective in nature, and would bear \line \up0 \expndtw-2\chars calex100 little weight with the average unbeliever, except as he might see it actually \line \up0 \expndtw0\charscalex104 displayed in the life of a personal acquaintance. Some would also include the \line \up0 \expndtw0\charsca lex102 scientific character of the Bible as an evidence. However, modern science is in \line \up0 \expndtw0\charscalex100 conflict with many interpretations of the Bible. For example, the interpretation of \line \up0 \expndtw-2\charscalex10 0 the creation story which makes the universe to have been created in 4004 B.C. is \line \up0 \expndtw-1\charscalex100 surely contrary to the modern scientific view which supposes that the universe is \line \up0 \expndtw-1\charscalex100 six to ten billion years old. Those who hold that the creation \ul0\nosupersub\cf9\ f10\fs24 days\ul0\nosupersub\cf8\f9\fs24 were long ages \line \up0 \expndtw0\ch arscalex100 of hundreds of millions of years try to harmonize these days with th e \ul0\nosupersub\cf9\f10\fs24 ages\ul0\nosupersub\cf8\f9\fs24 which \line \up0 \expndtw-2\charscalex100 geologists have outlined. Interpretations of nature by the scientists are constantly \line \up0 \expndtw0\charscalex100 changing, just as there are various interpretations of the creation story, so that it \line \u p0 \expndtw0\charscalex107 is possible to harmonize some views, but at the same time, other views are \line \up0 \expndtw-3\charscalex100 thrown into conflict. \par\pard\ql \li1800\sb224\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos upersub\cf6\f7\fs24 CONCLUSION \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard \qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nos upersub\cf8\f9\fs24 It is a matter of weighing all of the evidence, both interna l and external, and \line \up0 \expndtw0\charscalex103 arriving at a considered judgment concerning the validity of the Bible's claims. \line \up0 \expndtw0\cha rscalex100 Preconceived ideas and the blindness of the natural mind to spiritual truth often \line \up0 \expndtw0\charscalex100 make this a difficult process. I f the unbeliever still has doubts, he may avail \par\pard\qj \li1800\sb0\sl-240\ slmult0 \par\pard\qj\li1800\ri3269\sb134\sl-240\slmult0 \up0 \expndtw-2\charscal ex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 95\ul0\nosupersub\cf7\f8\

fs20 Will Durant, \ul0\nosupersub\cf24\f25\fs20 The Story of Philosophy\ul0\nos upersub\cf7\f8\fs20 (New York: Pocket Books, Inc., 1954), p. 240. \up0 \expndtw -3\charscalex100 \ul0\super\cf23\f24\fs19 96\ul0\nosupersub\cf7\f8\fs20 \ul0\no supersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 238. \par\pard\ql \ li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\ li10238\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 69 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz401\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g71}{\bkmkend Pg71}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1606\sb123\sl-273\slmult0 \up0 \expndtw-1\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 himself of the principle laid down by Christ: "If any man will to do his will, he shall \up0 \expndtw0\charscalex102 k now of the doctrine, whether it be of God, or whether I speak of myself" (John \ up0 \expndtw0\charscalex100 7:17). In other words, if a man is truly honest in h is desire to know and to do the \up0 \expndtw-3\charscalex100 will of God, God w ill make His truth known to him. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pa rd\ql\li1800\sb21\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf1 6\f17\fs48 11\ul0\nosupersub\cf20\f21\fs32 BIBLICAL CRITICISM -- TEXTUAL \par\p ard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1605\sb51\sl-276\slmult0 \fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 The word \ul0\no supersub\cf9\f10\fs24 criticism\ul0\nosupersub\cf8\f9\fs24 may have and usually does have in common usage the \line \up0 \expndtw0\charscalex100 connotation of fault-finding or censure. However, in its basic meaning and in the \line \up0 \ expndtw0\charscalex100 sense in which it is used in Biblical Criticism it means a discriminating judgment, \line \up0 \expndtw0\charscalex106 a critical and car eful examination. Biblical Criticism is divided into two fields, \line \up0 \exp ndtw-2\charscalex100 usually known as Lower and Higher Criticism. Eichhor n is believed to have \line \up0 \expndtw0\charscalex100 coined the expres sion, \ul0\nosupersub\cf9\f10\fs24 Higher Criticism\ul0\nosupersub\cf8\f9\fs24 : higher, not in the sense of being \line \up0 \expndtw0\charscalex100 s uperior to Lower Criticism, but higher in order of procedure, the Lower coming \ line \up0 \expndtw-2\charscalex100 first logically, followed by the Higher. Thes e two fields would be better designated \line \up0 \expndtw0\charscalex100 by t heir respective subject matter: the first being Textual and the second \line \up0 \expndtw0\charscalex108 Historical. The purpose of Textual Criticism is to ascertain the exact text of \line \up0 \expndtw-1\charscalex100 Scripture , as far as possible, as it existed in the original writings. The objective of \ line \up0 \expndtw0\charscalex102 Historical Criticism is to judge from internal evidence the authorship, date, and \line \up0 \expndtw0\charscalex107 historica l value of the various books of the Bible. What is here presented is \line \up0 \expndtw0\charscalex103 simply a brief survey of these two fields. The student s hould consult books on \line \up0 \expndtw0\charscalex100 Biblical Introduction and encyclopedia articles on the various aspects of Higher \line \up0 \expndtw-3 \charscalex100 Criticism for more detailed information. \par\pard\ql \li1800\sb2 64\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE NEED FOR TEXTUAL CRITICISM \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\ li1800\ri1608\sb1\sl-280\slmult0\fi292 \up0 \expndtw-1\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 We possess no original manuscripts of any of the books of the B ible. With the \line \up0 \expndtw0\charscalex103 exception of the Dead Sea

Scrolls copy of Isaiah, we have no Hebrew \line \up0 \expndtw0\charscale x100 manuscript copies earlier than the \up0 \expndtw0\charscalex100 10th c entury A.D. Although some New \par\pard\qj \li1800\ri1625\sb9\sl-270\slmult0 \up0 \expndtw0\charscalex100 Testament manuscript copies go back as early as 35 0 A.D., there is still a lapse \up0 \expndtw0\charscalex100 of almost 300 years between the original writing and the earliest copy which we \up0 \expndtw-2\char scalex100 possess, during which time errors in copying may have crept into the t ext. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1602\sb13\sl274\slmult0\fi271 \up0 \expndtw-2\charscalex100 It is a fact that when the many manuscript copies which have come down to us \line \up0 \expndtw0\charscalex100 from antiquity are compared there are many variations in reading among them. \li ne \up0 \expndtw0\charscalex102 The question naturally arises, which of these re adings is the correct one? How \line \up0 \expndtw0\charscalex100 can we answer this question apart from a careful, critical study of these various \line \up0 \ expndtw-1\charscalex100 manuscripts in order to ascertain which one is m ost closely related to the \line \up0 \expndtw-1\charscalex100 original? Suc h a study involves the formulation of principles and criteria by which \line \up 0 \expndtw0\charscalex103 judgments are to be made, and the science which result s is known as Textual \line \up0 \expndtw-3\charscalex100 Criticism. \par\pard\q l \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndt w-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CAUSES FOR VARIATIONS IN READINGS \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb152\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 70 \par\pard\sect\s ectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg72}{\bkmkend Pg72 }\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \p ar\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 All manuscript copying was done by hand. Handwritin g, depending upon the \up0 \expndtw0\charscalex100 skill of the scribe, is alway s more difficult to read than modern printing. And add \up0 \expndtw0\charscalex 103 to this the poor quality of the primitive writing implements and materials w hich \up0 \expndtw-1\charscalex100 were used and it becomes easy to see how copy ists could inadvertently misread \up0 \expndtw-2\charscalex100 a word in copying . \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw-1\charsca lex100 Many letters, especially in the Hebrew alphabet, are very simila r in form \up0 \expndtw0\charscalex104 (compare \ul0\nosupersub\cf9\f10\fs24 r esh\ul0\nosupersub\cf8\f9\fs24 with \ul0\nosupersub\cf9\f10\fs24 daleth\ul0\nos upersub\cf8\f9\fs24 , \ul0\nosupersub\cf9\f10\fs24 beth\ul0\nosupersub\cf8\f9\fs 24 with \ul0\nosupersub\cf9\f10\fs24 caph\ul0\nosupersub\cf8\f9\fs24 , \ul0\nos upersub\cf9\f10\fs24 he\ul0\nosupersub\cf8\f9\fs24 with \ul0\nosupersub\cf9\f10 \fs24 cheth\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf9\f10\fs24 gimel\ul0\ nosupersub\cf8\f9\fs24 with \ul0\nosupersub\cf9\f10\fs24 nun\ul0\nosupersub\cf8 \f9\fs24 , \ul0\nosupersub\cf9\f10\fs24 vau \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf8\f9\fs24 with \ul0\nosupersub\cf9\f10\fs24 zain\ul0\nosupersub\cf8\ f9\fs24 ), and could therefore easily be mistaken by the copyist. \par\pard\qj \ li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi281 \ up0 \expndtw-1\charscalex100 Each time a manuscript is copied the possibility of mistakes is multiplied. Over \line \up0 \expndtw-1\charscalex100 the hundreds o f years involved it must be supposed that these manuscripts were \line \up0 \exp ndtw0\charscalex100 copied many, many times. Up until about the fourth century t he New Testament \line \up0 \expndtw0\charscalex100 manuscripts were made on pap yrus, a very fragile material which would quickly \line \up0 \expndtw-2\charscal ex100 be ruined by much handling. This fact would necessitate frequent copying. \par\pard\qj \li1800\ri1605\sb265\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex 104 There are numerous cases where the mistaking of a single letter in a word \l ine \up0 \expndtw0\charscalex104 changes completely the meaning. In \ul0\nosuper sub\cf12\f13\fs24 Luke 2:14\ul0\nosupersub\cf8\f9\fs24 the addition of the lett er "s" to \line \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 eudok

ia\ul0\nosupersub\cf8\f9\fs24 changes the meaning from "good-will toward men" t o "unto men of good-\line \up0 \expndtw0\charscalex100 will." A single stroke of the pen through the letter \ul0\nosupersub\cf9\f10\fs24 omicron\ul0\nosupersub\ cf8\f9\fs24 changes it to the letter \line \up0 \expndtw0\charscalex102 \ul0\no supersub\cf9\f10\fs24 theta\ul0\nosupersub\cf8\f9\fs24 , and this slight change makes some manuscripts of \ul0\nosupersub\cf12\f13\fs24 1 Timothy 3:16\ul0\nosup ersub\cf8\f9\fs24 read, \line \up0 \expndtw-2\charscalex100 "God was manifested in the flesh," instead of "Who was manifested in the flesh." \par\pard\qj \li18 00\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1605\sb8\sl-276\slmult0\fi335 \up0 \ expndtw0\charscalex102 Ancient manuscripts were written without punctuation or even spacing \line \up0 \expndtw0\charscalex100 between words. Add to thi s the fact that ancient Hebrew was written without any \line \up0 \expndtw-2\cha rscalex100 vowels and it becomes almost a miracle that there are not more variations \line \up0 \expndtw0\charscalex104 between manuscripts than the re are. This problem can be better appreciated \line \up0 \expndtw0\charscalex10 0 trying to read: "FRGDSLVDTHWRLDTHTHGVHSNLYBGTTNSN," which is the \line \up0 \e xpndtw-1\charscalex100 first part of John 3:16 written in this fashion. Alexande r Souter's famous example \line \up0 \expndtw-1\charscalex100 of wrong word divi sion in English is, "Have you seen \ul0\nosupersub\cf9\f10\fs24 a bun dance\ul0\ nosupersub\cf8\f9\fs24 on the table?" \par\pard\qj \li1800\ri1608\sb264\sl-276\ slmult0\fi268 \up0 \expndtw0\charscalex107 In a case where one scribe read and t he others copied there could be an \up0 \expndtw0\charscalex105 occasional failu re to understand correctly the word pronounced or one might \up0 \expndtw-2\char scalex100 misspell a word. In other cases one in relying upon his memory might i ntroduce a \up0 \expndtw0\charscalex104 slight change in the text. Or it might h ave been difficult for the scribe to judge \up0 \expndtw0\charscalex105 whether a particular word was part of the text or a note which some previous \up0 \expnd tw-3\charscalex100 scribe had inserted. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1605\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex10 0 There may have been changes made by a scribe with the intention of \up0 \expndtw0\charscalex104 correcting supposed mistakes in spelling or gramma r, or to harmonize similar \up0 \expndtw0\charscalex100 narratives in the Gospel records. Angus and Green mention thirteen causes for \up0 \expndtw-3\charscalex 100 variations in the manuscript texts. \ul0\super\cf22\f23\fs23 97 \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\ li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1638\sb175\sl-240\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 97\ul0\nosupersub\cf7\f8\fs20 Joseph Angus and Samuel G. Green, \ul0\nosupersub\cf24\f25\fs20 The Cyclopedic H andbook to the Bible\ul0\nosupersub\cf7\f8\fs20 (London: Marshall, Morgan \up0 \expndtw-2\charscalex100 & Scott, n.d.), pp. 67-76. \par\pard\ql \li10238\sb0\sl -230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb29\s l-230\slmult0 \up0 \expndtw-2\charscalex100 71 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz523\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g73}{\bkmkend Pg73}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0 \sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charscal ex100 \ul0\nosupersub\cf6\f7\fs24 EXTENT OF VARIATIONS \par\pard\qj \li1800\sb0\ sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw 0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Variations in Old Testament manuscri

pts are much fewer than in the New \line \up0 \expndtw0\charscalex104 Testament, numbering in all around 2,000. The reason for this is two-fold: we \line \up0 \ expndtw0\charscalex103 have comparatively few Hebrew manuscripts of the O ld Testament, and \line \up0 \expndtw0\charscalex102 apparently the Jewish scr ibes exercised much more care in their work than did \line \up0 \expndtw0\charsc alex108 those who copied the Greek scriptures. It is estimated that there are ab out \line \up0 \expndtw0\charscalex102 200,000 variations between the more than 3,000 New Testament manuscripts \line \up0 \expndtw0\charscalex102 extant. Thes e variations include differences in spelling, transposition of letters, \line \u p0 \expndtw0\charscalex103 words, and clauses, order of words, order of sentence s, reduplication, etc. By \line \up0 \expndtw-1\charscalex100 200,000 variations is not meant that there are that many places where variations \line \up0 \expnd tw-1\charscalex100 occur, for in many cases several variations are counted for o ne word, depending \line \up0 \expndtw0\charscalex105 upon the number of manuscr ipts that differ at that point. In most cases these \line \up0 \expndtw-3\charsc alex100 variations would not even call for a difference in translation. \par\par d\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex107 Acco rding to Miller,\ul0\super\cf22\f23\fs23 98\ul0\nosupersub\cf8\f9\fs24 Dr. Ezra Abbot of the Revision Committee said that \up0 \expndtw-2\charscalex100 about 9 5% of the various readings have so little weight that no one would think of \up0 \expndtw0\charscalex100 them as rival readings, and that 95% of the remainder a re of so little importance \up0 \expndtw0\charscalex107 that their adoption or r ejection would make no appreciable difference in the \up0 \expndtw0\charscalex10 3 sense of a passage where they occur. Miller also quotes Schaff\ul0\super\cf22\ f23\fs23 99\ul0\nosupersub\cf8\f9\fs24 to the effect \up0 \expndtw0\charscalex1 00 that of the 150,000 variations only about 400 affect the sense, and of these only \up0 \expndtw0\charscalex100 about 50 are of real significance, and that no t one of those 50 affect an article of \up0 \expndtw0\charscalex100 faith or a precept of duty which is not abundantly sustained by other and \up0 \expndtw0\charscalex104 undoubted passages. Many of the variations are of no mor e importance than \up0 \expndtw-3\charscalex100 failure to dot an "i" or to cros s a "t" would be in English. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \exp ndtw-3\charscalex100 Angus and Green quote Bishop Westcott: \par\pard\qj \li2520 \sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1601\sb8\sl-276\slmult0 \up0 \expndtw1\charscalex100 It cannot be repeated too often that the text of the New Testament \up0 \expndtw0\charscalex100 surpasses all other Greek texts in antiquity, variety, and fulness of \up0 \expndtw0\charscalex104 evidenc e by which it is attested. About seven-eighths of the words are \up0 \expndtw0\c harscalex100 raised above all doubt by a unique combination of authorities; and of the \up0 \expndtw0\charscalex102 questions which affect the remaining one-eig hth, a great part are simply \up0 \expndtw-1\charscalex100 questions of order an d form, and such that serious doubt does not appear \up0 \expndtw-3\charscalex10 0 to touch more than one-sixtieth part of the whole text.\ul0\super\cf22\f23\fs2 3 100 \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw-1\cha rscalex100 \ul0\nosupersub\cf8\f9\fs24 How far the evidence for the Biblic al text surpasses all other writings of \up0 \expndtw0\charscalex102 antiq uity can be seen when it is remembered that Herodotus is represented by \up0 \ex pndtw-2\charscalex100 only 15 manuscripts, none of which are older than the 10th century and that there \up0 \expndtw0\charscalex103 are even fewer for Plato. W e do not even possess any original manuscripts of \up0 \expndtw0\charscalex100 s uch comparatively recent writers as Shakespeare, Milton, or Bunyan. The \up0 \expndtw0\charscalex100 following quotation from Dr. Cobern will indicate to what extent Textual Criticism \up0 \expndtw-3\charscalex100 has succeeded in giving us a reliable text: \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\ li1800\ri1976\sb191\sl-220\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23 \f24\fs20\ul0\super\cf23\f24\fs19 98\ul0\nosupersub\cf7\f8\fs20 H. S. Miller, \ ul0\nosupersub\cf24\f25\fs20 General Biblical Introduction\ul0\nosupersub\cf7\f8 \fs20 (Houghton, N.Y.: The Word-Bearer Press, 1947), p. 280. \up0 \expndtw-3\ch arscalex100 \ul0\super\cf23\f24\fs19 99\ul0\nosupersub\cf7\f8\fs20 \ul0\nosuper sub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 280. \par\pard\ql \li180

0\sb12\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 100 \ul0\nosupersub\cf7\f8\fs20 Angus and Green, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 76. \par\pard\ql \li10238\sb0\sl-230\slmult 0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 72 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz406\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g74}{\bkmkend Pg74}\par\pard\qj \li2520\sb0\sl-277\slmult0 \par\pard\qj\li2520\s b0\sl-277\slmult0 \par\pard\qj\li2520\sb0\sl-277\slmult0 \par\pard\qj\li2520\sb0 \sl-277\slmult0 \par\pard\qj\li2520\sb0\sl-277\slmult0 \par\pard\qj\li2520\ri160 8\sb87\sl-277\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 T he writer was working in London University when the first sensational \up0 \expn dtw0\charscalex100 discovery was made of a leaf from a pocket Bible which had be en carried \up0 \expndtw0\charscalex105 by an Egyptian Christian of the third ce ntury. This leaf was a hundred \up0 \expndtw0\charscalex100 years older than any other fragment of Scripture previously known. It was \up0 \expndtw0\charscalex1 04 written on poor papyrus in a fairly good hand and well represented the \up0 \ expndtw0\charscalex101 New Testaments which were being used by poor men in the d ays of the \up0 \expndtw0\charscalex100 martyrs. The book must originally have b een composed of twenty-four or \up0 \expndtw-3\charscalex100 twenty-five sheets of papyrus. \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1602\s b10\sl-275\slmult0 \up0 \expndtw0\charscalex103 Only those who have come persona lly into close touch with supremely \line \up0 \expndtw-1\charscalex100 importan t discoveries can understand with what eagerness this discolored \line \up0 \exp ndtw0\charscalex102 leaf was examined by everyone interested in the authenticity of the New \line \up0 \expndtw-1\charscalex100 Testament writings. It had b een written generations before the great \line \up0 \expndtw0\charscalex106 Council of Constantine--was it the same Biblical text as that which in \line \u p0 \expndtw0\charscalex103 uninterrupted succession continued to be used from th e fourth century \line \up0 \expndtw0\charscalex102 onward? The whole tone o f modern New Testament criticism was \line \up0 \expndtw0\charscalex105 cha nged for the better when it was found that, with the exception of a \line \up0 \ expndtw0\charscalex102 slightly different spelling of three proper names, David, Zerah, and \line \up0 \expndtw0\charscalex103 Amninadab, and the omiss ion of two articles before proper names, this \line \up0 \expndtw0\charscalex102 oldest extant manuscript of the New Testament agreed exactly with the \line \up 0 \expndtw0\charscalex107 Westcott and Hort Greek text which formed the basis of our Revised \line \up0 \expndtw0\charscalex104 Version--having even the same ab breviations and one wrongly placed \line \up0 \expndtw0\charscalex104 rough brea thing. This fragment confirms the fact that the Church of the \line \up0 \expndt w-3\charscalex100 martyrs possessed the same New Testament as our fathers revere d.\ul0\super\cf22\f23\fs23 101 \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 MANUSCRIPT COPIES \par\pard\q l \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndt w-3\charscalex100 Old Testament \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\ri1607\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\n osupersub\cf8\f9\fs24 Textual criticism of the Old Testament is very much limite d by the paucity of \line \up0 \expndtw0\charscalex106 manuscripts. The oldest Hebrew manuscript is the Codex \ul0\nosupersub\cf9\f10\fs24 Babylonicus \ line \up0 \expndtw0\charscalex100 Petropolitanus\ul0\nosupersub\cf8\f9\fs24 (\u

l0\nosupersub\cf9\f10\fs24 codex\ul0\nosupersub\cf8\f9\fs24 is a manuscript in book form, rather than in a roll), which \line \up0 \expndtw-1\charscalex100 goe s back only to 916 A.D. All of the Hebrew manuscripts represent one and the \lin e \up0 \expndtw-1\charscalex100 same text, the \ul0\nosupersub\cf9\f10\fs24 Mass oretic\ul0\nosupersub\cf8\f9\fs24 . The Massoretes were a guild of Hebrew schola rs who \line \up0 \expndtw-1\charscalex100 sought not only to preserve and trans mit to posterity the consonantal text, but by \line \up0 \expndtw0\charscalex100 the addition of vowel points to also preserve the proper pronunciation. This wo rk \line \up0 \expndtw0\charscalex102 was done somewhere between the 6th and 8th centuries A.D. It is thought that \line \up0 \expndtw0\charscalex100 the form i n which we now have the Hebrew text was fixed around the beginning \line \up0 \e xpndtw-1\charscalex100 of the 2nd century A.D., and that the scribes used the ut most care in copying the \line \up0 \expndtw0\charscalex100 manuscripts. The J ewish rabbis believed that every word and letter of the \line \up0 \exp ndtw0\charscalex107 Scripture was of divine authority, and hence they made sure that extremely \line \up0 \expndtw0\charscalex103 accurate copying was done. The scarcity of Hebrew manuscripts is due to the \line \up0 \expndtw-2\charscalex10 0 practice of destroying worn manuscripts after new copies had been made. \par\p ard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1655\sb94\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 1 01\ul0\nosupersub\cf7\f8\fs20 Camden M. Cobern, \ul0\nosupersub\cf24\f25\fs20 T he New Archeological Discoveries\ul0\nosupersub\cf7\f8\fs20 (New York: Funk and Wagnalls Co., 1928), \up0 \expndtw-3\charscalex100 pp. 132, 133. \par\pard\ql \ li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\ li10238\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 73 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz423\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g75}{\bkmkend Pg75}\par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\s b0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\sb0 \sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri160 8\sb87\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\ fs24 The other principal sources of Old Testament material besides the Hebrew \l ine \up0 \expndtw0\charscalex104 manuscripts are the Samaritan Pentateuch which has been preserved by the \line \up0 \expndtw0\charscalex100 Samaritans since th e time of Nehemiah, the Targums (Aramaic paraphrases of \line \up0 \expndtw0\cha rscalex100 the Scripture), the Septuagint (3rd century B.C. translation of the O ld Testament \line \up0 \expndtw0\charscalex106 into Greek), Greek translatio ns of the Old Testament made by Aquila, \line \up0 \expndtw0\charscalex10 0 Symmachus, and Theodotian during the 2nd century A.D., Origen's \ul0\nosupersu b\cf9\f10\fs24 Hexapla\ul0\nosupersub\cf8\f9\fs24 (a \line \up0 \expndtw0\chars calex100 comparison in six parallel columns of the Hebrew text, the Hebrew trans literated \line \up0 \expndtw0\charscalex105 into Greek letters, Aquila's transl ation), the Old Latin version, Jerome's Latin \line \up0 \expndtw-3\charscalex10 0 Vulgate, and the Syriac Versions (the Peshito and the Syro-Hexaplar). \par\par d\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf6\f7\fs24 New Testament \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\l i1800\ri1608\sb10\sl-275\slmult0\fi308 \up0 \expndtw-2\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 New Testament manuscripts are much more abundant and more ancie nt than \up0 \expndtw0\charscalex100 those of the Old Testament. There are appro ximately 4,000 of them, dating from \up0 \expndtw0\charscalex106 the 4th centur

y to the invention of the printing press, although most of them \up0 \expndtw0\c harscalex103 contain only portions or fragments of the entire New Testament. Ang us-Green \up0 \expndtw-3\charscalex100 quote Dr. Eberhard Nestle: \par\pard\qj \ li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1603\sb11\sl-275\slmult0 \up0 \e xpndtw-2\charscalex100 For no literary production of antiquity is there such a w ealth of manuscripts \line \up0 \expndtw0\charscalex100 as for the New Testament . Our classical scholars would rejoice were they \line \up0 \expndtw0\charscalex 100 as fortunate with Homer or Sophocles, Plato or Artistotle, Cicero or \line \up0 \expndtw-1\charscalex100 Tacitus, as Bible students are with their New Testament. The oldest \line \up0 \expndtw0\charscalex105 complete manuscripts of Homer that we have date from the thirteenth \line \up0 \expndtw0 \charscalex100 century A.D., and only separate papyrus fragments go back to the \line \up0 \expndtw0\charscalex102 Alexandrian age. All that is extant of Sophocles we owe to a single MS., \line \up0 \expndtw0\charscalex100 dating from the eighth or ninth century, in the Laurentian Library at \line \up0 \expndtw0\charscalex100 Florence. But of the New Testament, 3,829 MSS. have been catalogued \line \up0 \expndtw-3\charscalex100 to the present time.\ul0\su per\cf22\f23\fs23 102 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li180 0\ri1576\sb11\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub \cf8\f9\fs24 The New Testament manuscripts are usually divided into two groups: the \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 Un cial\ul0\nosupersub\cf8\f9\fs24 , written in capital (majuscule) letters, and t he \ul0\nosupersub\cf9\f10\fs24 Cursive\ul0\nosupersub\cf8\f9\fs24 , written in small, \line \up0 \expndtw0\charscalex105 running-hand (minuscule) letters. The Uncial form of writing was used up to \line \up0 \expndtw0\charscalex105 about the 10th century and the Curslye form began to be used about the 9th \line \up0 \expndtw-2\charscalex100 century. \par\pard\ql \li2068\sb265\sl-276\slmult0\tx73 84 \up0 \expndtw0\charscalex100 1. \ul0\nosupersub\cf9\f10\fs24 Uncial Manuscr ipts\ul0\nosupersub\cf8\f9\fs24 : While there are over \tab \up0 \expndtw0\c harscalex100 150 Uncials which contain \par\pard\qj \li1800\ri1621\sb1\sl-280 \slmult0 \up0 \expndtw-1\charscalex100 fragments of the New Testament, there are only about six which may be classed \up0 \expndtw-2\charscalex100 as first-rate . \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275 \slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 Codex S inaiticus\ul0\nosupersub\cf8\f9\fs24 . It is believed that this copy was made ar ound 340 A.D. It \line \up0 \expndtw0\charscalex100 contains the Old Testament i n Greek, the entire New Testament, and the epistle \line \up0 \expndtw-1\charsca lex100 of Barnabas and part of the Shepherd of Hermas. It consists of 347 leaves of the \line \up0 \expndtw0\charscalex105 finest vellum, 131/2 by 15 inches. For the thrilling story of Dr. Tischendorf's \line \up0 \expndtw0\charscalex105 discovery of the manuscript in the monastery of St. Catherine at Mr. Sinai in \p ar\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb73\sl-230\slmult0 \u p0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 102 \ul0\nosupersub\cf7\f8\fs20 Angus and Green, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 48. \par\pard\ql \li10238\sb0\sl-230\slmult 0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 74 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz428\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g76}{\bkmkend Pg76}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s

b0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0 \sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw0\c harscalex100 \ul0\nosupersub\cf8\f9\fs24 1859, see Cobern.\ul0\super\cf22\f23\ fs23 103\ul0\nosupersub\cf8\f9\fs24 In 1844 Tischendorf obtained 43 lea ves of the Old \up0 \expndtw0\charscalex106 Testament which were deposited in the University Library at Leipsic. Fifteen \up0 \expndtw0\charscalex100 years l ater he again visited the monastery and discovered the remainder of the \up0 \ex pndtw0\charscalex106 manuscript which was eventually taken to Russia and placed in the Imperial \up0 \expndtw0\charscalex103 Library at St. Petersburg (Leningra d). In 1933 the Soviet government sold it to \up0 \expndtw0\charscalex100 the Br itish Museum for 100,000 pounds ($510,000 at current rate of exchange). \up0 \ex pndtw0\charscalex100 The monastery of St. Catherine's was built by Emperor Justi nian in 527 and it is \up0 \expndtw-3\charscalex100 possible that he presented t his manuscript to the monastery. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pa rd\qj\li1800\ri1607\sb14\sl-273\slmult0\fi336 \up0 \expndtw-1\charscalex100 \ul0 \nosupersub\cf9\f10\fs24 Codex Vaticanus\ul0\nosupersub\cf8\f9\fs24 . This manus cript also dates from about 350 A.D. It contains \line \up0 \expndtw0\charscalex 103 the Old Testament Septuagint translation with most of the Apocrypha, and the \line \up0 \expndtw-1\charscalex100 New Testament. Part of the epistle to the H ebrews, the Pastorals, Philemon, and \line \up0 \expndtw-2\charscalex100 Revelat ion are missing. The Codex is written on very fine vellum leaves, 10 by 10 \line \up0 \expndtw-2\charscalex100 1/2 inches. It consists of 617 leaves in the Old Testament and 142 in the New. Its \line \up0 \expndtw0\charscalex103 early histo ry is unknown. It was catalogued in the Vatican Library in 1481. It is \line \up 0 \expndtw-2\charscalex100 generally considered to be the oldest and best manusc ript of the New Testament. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\ li1800\ri1609\sb2\sl-280\slmult0\fi336 \up0 \expndtw-1\charscalex100 \ul0\nosupe rsub\cf9\f10\fs24 Codex Alexandrinus\ul0\nosupersub\cf8\f9\fs24 . This Codex is so named because it is supposed to have \line \up0 \expndtw-1\charscalex100 come from Alexandria around 450 A.D. It contains the Old Testament, the \ line \up0 \expndtw-2\charscalex100 Apocrypha, and the New Testament. Parts of Genesis, \up0 \expndtw-2\charscalex100 1 Kings, Psalms, \par\pard\qj \li1 800\ri1608\sb5\sl-274\slmult0 \up0 \expndtw0\charscalex100 Matthew, John, 2 Cori nthians are missing. It is on very thin vellum pages 10 1/4 \line \up0 \expndtw2\charscalex100 by 12 3/4 inches, having 639 in the Old Testament and 134 in the New. In 1624 it \line \up0 \expndtw-1\charscalex100 was given to Sir Thomas Roe , English ambassador to Turkey to be presented to \line \up0 \expndtw-1\charscal ex100 King James I, but it arrived too late to be used in making the King James Version \line \up0 \expndtw-2\charscalex100 and after the death of James. It was presented to Charles I in 1627 and placed in \line \up0 \expndtw0\charscalex104 the Royal Library. Then in 1757 George II presented the Royal Library to the \ line \up0 \expndtw0\charscalex100 British nation and thus this manuscript was pl aced in the National Library of the \line \up0 \expndtw-2\charscalex100 British Museum. It was the first Uncial to be used by Biblical scholars. \par\pard\qj \l i1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1604\sb9\sl-276\slmult0\fi268 \up 0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Codex Ephraemi Rescriptu s\ul0\nosupersub\cf8\f9\fs24 . This Codex is called a \ul0\nosupersub\cf9\f10\fs 24 palimpset\ul0\nosupersub\cf8\f9\fs24 , the name given \line \up0 \expndtw-1\c harscalex100 to a parchment which has been written on twice by having the first writing erased \line \up0 \expndtw0\charscalex105 or partially erased. Origin ally it was a manuscript of the Old and New \line \up0 \expndtw0\charsc alex100 Testaments, copied around 450 A.D. In the 12th century the original was erased \line \up0 \expndtw-2\charscalex100 and the sermons of the Syrian Father Ephraem (around 300 A.D.) were written in \line \up0 \expndtw-2\charscalex100 it s place. In the process many of the pages were lost. It came into the possession \line \up0 \expndtw-1\charscalex100 of Catherine de Medici about 1553 and at her death it was placed in the \line \up0 \expndtw0\charscalex103 Bi bliotheque Nationale, Paris. It was later discovered that there were traces of \ line \up0 \expndtw-2\charscalex100 writing underneath Ephraem's sermons. Through the application of chemicals the \line \up0 \expndtw-2\charscalex100 original

writing was partially restored. Tischendorf edited and published it in \line \up0 \expndtw-3\charscalex100 1845. \par\pard\qj \li1800\ri1608\sb261\sl-2 80\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Code x Washingtoniensis\ul0\nosupersub\cf8\f9\fs24 . This manuscript of the fourth or fifth century contains \line \up0 \expndtw-2\charscalex100 Deuteronomy, Joshua, and Psalms, the four Gospels, and portions of the Pauline \line \up0 \expndtw-2 \charscalex100 Epistles from 1 Corinthians through Hebrews. This Codex, consisti ng actually of \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\s l-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-3\charscale x100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 103\ul0\nosupersub\cf7\f8\ fs20 Cobern, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 . , pp. 133, 134. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb 0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charsc alex100 75 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz375\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g77}{\bkmkend Pg77}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0 \sl-260\slmult0 \par\pard\qj\li1800\ri1614\sb186\sl-260\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 four groups of manuscripts, was purcha sed in Cairo by C. L. Freer of Detroit, and \up0 \expndtw-3\charscalex100 is now in the National Library, Washington, D.C. \par\pard\qj \li1800\sb0\sl-277\slmul t0 \par\pard\qj\li1800\ri1608\sb9\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex 103 \ul0\nosupersub\cf9\f10\fs24 Codex Bezae\ul0\nosupersub\cf8\f9\fs24 . This m anuscript is dated around 550 A.D. It is written in both \up0 \expndtw0\charscal ex100 Latin and Greek. It was found in the monastery at Lyons, France , by the \up0 \expndtw0\charscalex106 Genevan reformer, Beza in 1562. It is n ow in the library of the University of \up0 \expndtw0\charscalex104 Cambridge. I t consists of 406 leaves, 8 by 10 inches. Beza also discovered \up0 \expndtw0 \charscalex104 another ancient manuscript in the monastery at Clermont, France, which has \up0 \expndtw0\charscalex100 been named the \ul0\nosupersub\cf9\f10\fs 24 Codex Cleromontanus\ul0\nosupersub\cf8\f9\fs24 . It is also written in Greek and Latin and \up0 \expndtw0\charscalex100 is dated around 550 A.D. It contains 533 leaves, 7 3/4 by 9 3/4 inches. It is now \up0 \expndtw-3\charscalex100 in th e National Library, Paris. \par\pard\qj \li1800\ri1591\sb264\sl-277\slmult0\fi26 8 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 The Chester Beatty P apyri\ul0\nosupersub\cf8\f9\fs24 . These manuscripts, purchased by Mr. Chester \ up0 \expndtw0\charscalex104 Beatty from dealers in Egypt in 1931, have been pro claimed as "the greatest \up0 \expndtw0\charscalex104 discovery of new Biblical manuscripts, at least since the Freer collection, and \up0 \expndtw-2\charscalex 100 possibly since the Codex Sinaiticus, was made.''\ul0\super\cf22\f23\fs23 104 \ul0\nosupersub\cf8\f9\fs24 The reason for this judgment \up0 \expndtw-1\char scalex100 is the fact that these parchments go back at least one hundred years e arlier than \up0 \expndtw0\charscalex100 any other extant manuscript. They are a lso in codex form, which proves that the \up0 \expndtw-1\charscalex100 New Testa ment books were bound together in a collected form at this early date, \up0 \exp ndtw-2\charscalex100 about 150 years after the Revelation was written. \par\pard \qj \li1800\ri1606\sb264\sl-276\slmult0\fi272 \up0 \expndtw-1\charscalex100 2. \ ul0\nosupersub\cf9\f10\fs24 Cursive Manuscripts\ul0\nosupersub\cf8\f9\fs24 . The se are generally of much less importance than the \up0 \expndtw-2\charscalex100

Uncials, since they are copies which were made at a much later date and \up0 \expndtw-1\charscalex100 therefore further removed from the origi nals. However, it is possible that a \up0 \expndtw0\charscalex106 Cursive might be the copy of an Uncial which was written much earlier than \up0 \expndtw 0\charscalex102 another Uncial, and it would, in that case, be of more value. There are \up0 \expndtw0\charscalex102 approximately 2,500 of these i n existence, with slightly less than 50 containing \up0 \expndtw-3\charscalex100 the entire New Testament. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\ li1800\ri1602\sb10\sl-275\slmult0\fi280 \up0 \expndtw-1\charscalex100 3. \ul0\no supersub\cf9\f10\fs24 Other Sources\ul0\nosupersub\cf8\f9\fs24 . Besides the Unc ial and Cursive Manuscripts, Textual critics \up0 \expndtw0\charscalex102 avail themselves of the Scriptural quotations in the writings of the early Church \up0 \expndtw0\charscalex105 fathers. Miller, in a footnote,\ul0\super\cf22\f23\fs23 105\ul0\nosupersub\cf8\f9\fs24 calculates that in the extant writings of Justi n \up0 \expndtw-1\charscalex100 Martyr, Irenaeus, Clement of Alexandria, Or igen, Tertullian, Hippolytus, and \up0 \expndtw-3\charscalex100 Eusebius, the re are 36,289 quotations from the New Testament. \par\pard\ql \li1800\sb265\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 PRINCIPLES OF TEXTUAL CRITICISM \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800 \ri1608\sb1\sl-280\slmult0\fi323 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf 8\f9\fs24 The textual critic has formulated certain principles or rules by which he forms \up0 \expndtw0\charscalex102 his judgments as to which of the variant readings is the true one. Price lists 12 \up0 \expndtw0\charscalex103 rules whic h he has taken from Schaff's Introduction to the American edition of \up0 \expnd tw-3\charscalex100 Westcott and Hort\u8217?s New Testament in Greek: \par\pard\q j \li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\l i1800\ri1640\sb70\sl-220\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f 24\fs20\ul0\super\cf23\f24\fs19 104\ul0\nosupersub\cf7\f8\fs20 Miller, \ul0\nos upersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 200, quoted from Kenyon, \ul0\nosupersub\cf24\f25\fs20 Recent Developments in the Textual Critici sm of the Greek \up0 \expndtw-2\charscalex100 Bible,\ul0\nosupersub\cf7\f8\fs20 1933, p. 51. \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-2\charscale x100 \ul0\super\cf23\f24\fs19 105\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf 24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 259. \par\pard\ql \li10238\sb0 \sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb3 0\sl-230\slmult0 \up0 \expndtw-2\charscalex100 76 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz390\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g78}{\bkmkend Pg78}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi520 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 (1) The critic must be a trained scholar having a general knowledge of what \line \up0 \expndtw0\charscalex107 m ust be looked for in order to make a choice of readings. (2) Every kind of \lin e \up0 \expndtw0\charscalex105 evidence, internal and external, concerning a man uscript must be taken into \line \up0 \expndtw-1\charscalex100 account according to its intrinsic value: the place where and the conditions under \line \up0 \ex pndtw-1\charscalex100 which it was found, how it was preserved, character of the writing, materials, etc. \par\pard\qj \li1800\ri1608\sb0\sl-280\slmult0 \up0 \e

xpndtw0\charscalex102 (3) The sources of the text must be sifted and classified, and the authorities for \line \up0 \expndtw0\charscalex100 the variants must be weighed rather than numbered. A reading must be judged \line \up0 \expndtw0\cha rscalex104 by its value, not by the number of its witnesses. One independent man uscript \line \up0 \expndtw0\charscalex100 may be worth a score that were copied from the same original. \up0 \expndtw0\charscalex100 (4) The \par\p ard\qj \li1800\ri1608\sb0\sl-275\slmult0 \up0 \expndtw0\charscalex100 restoratio n of the pure text must be rounded on the history and genealogy of the \line \up 0 \expndtw0\charscalex102 textual variations. The ancestry of a manuscript must be traced as fax back as \line \up0 \expndtw0\charscalex102 possible. (5) The re ading of an older manuscript is preferable to that of a later, \line \up0 \expnd tw0\charscalex104 because it is presumably nearer the source. This is not rigid, for sometimes a \line \up0 \expndtw0\charscalex105 later copy may represent a m ore ancient reading. (6) In general, the shorter \line \up0 \expndtw0\charscale x103 reading is preferable to the longer, because insertions and additions are m ore \line \up0 \expndtw-1\charscalex100 probable than omissions. (7) The more di fficult and obscure reading is preferable \line \up0 \expndtw0\charscalex100 to the one that is more simple and easy in construction. A difficult reading might \line \up0 \expndtw0\charscalex100 trouble a scribe and lead to a change. (8) Th at reading is preferable which best \line \up0 \expndtw-1\charscalex100 explains the origin of the other readings or variations. \up0 \expndtw-1\charsca lex100 (9) That reading is \par\pard\qj \li1800\ri1608\sb0\sl-274\slmult0 \up 0 \expndtw0\charscalex104 preferable which best suits the literary style of the author, for copyists usually \line \up0 \expndtw0\charscalex104 disregard the id iosyncrasies of the author. (10) That reading which bears the \line \up0 \expnd tw-1\charscalex100 earmarks of doctrinal controversy should be ruled out in favo r of one to which no \line \up0 \expndtw0\charscalex102 suspicion is attached. ( 11) The agreement of the most ancient witnesses of all \line \up0 \expndtw0\char scalex100 classes decides the true reading against all mediaeval copies and printed \line \up0 \expndtw0\charscalex100 editions. (12) The primary unci als, Sinaitic, Vatican, Ephraem, and Alexandrian, \line \up0 \expndtw0\charscale x102 especially the first two, if sustained by ancient versions and an te-Nicene \line \up0 \expndtw-1\charscalex100 citations, outweigh all later authorities, and give us presumably the original \par\pard\ql \li1800\sb26 \sl-241\slmult0 \up0 \expndtw-3\charscalex100 text.\ul0\super\cf22\f23\fs23 106 \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb47\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 12\ul0\nosupersub\cf20 \f21\fs32 BIBLICAL CRITICISM -- HIGHER \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb31\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosup ersub\cf8\f9\fs24 Orr distinguishes thus between Lower and Higher Criticism: \pa r\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1608\sb8\sl-276\slmul t0 \up0 \expndtw-1\charscalex100 Criticism of Scripture ("Bib. criticism") is us ually divided into what is called \line \up0 \expndtw-1\charscalex100 "lower or textual criticism" and "higher criticism" - the latter a phrase round \line \up0 \expndtw0\charscalex100 which many misleading associations gather... "higher cr iticism" concerns \line \up0 \expndtw0\charscalex104 itself with the resultant p roblems of age, authorship, sources, simple or \line \up0 \expndtw0\charscalex10 3 composite character, historical worth, relation to period of origin, etc ... \ line \up0 \expndtw-2\charscalex100 "higher criticism" \up0 \expndtw-1\charscale x100 - while invaluable as an aid in the domain of Bib. \par\pard\qj \ li2520\ri1598\sb9\sl-270\slmult0 \up0 \expndtw0\charscalex100 introduction (dat e, authorship, genuineness, contents, destination, etc.), \line \up0 \expndtw0\c harscalex100 manifestly tends to widen out illimitably into regions where exact science \line \up0 \expndtw-2\charscalex100 cannot follow it, where, often, the critic's imagination is his only law.\ul0\super\cf22\f23\fs23 107 \par\pard\ql \ li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb174\sl-230\slmult0 \up0 \expndtw -2\charscalex100 \ul0\super\cf23\f24\fs19 106\ul0\nosupersub\cf7\f8\fs20 \ul0\n osupersub\cf24\f25\fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ., pp. 289, 290, quoted from Price, \ul0\nosupersub\cf24\f25\fs20 The Ancestry of Our English Bible\ul0\ nosupersub\cf7\f8\fs20 , pp. 201-205. \par\pard\qj \li1800\ri1634\sb0\sl-240\slm

ult0 \up0 \expndtw0\charscalex102 \ul0\super\cf23\f24\fs19 107\ul0\nosupersub\cf 7\f8\fs20 James Orr, \ul0\nosupersub\cf24\f25\fs20 International Standard Bible Encyclopedia\ul0\nosupersub\cf7\f8\fs20 (Chicago: The Howard Severance Company , \up0 \expndtw-3\charscalex100 1915), II, p. 749. \par\pard\ql \li10238\sb0\sl230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb11\sl -230\slmult0 \up0 \expndtw-2\charscalex100 77 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz404\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g79}{\bkmkend Pg79}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri160 7\sb92\sl-276\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 Preliminary remarks concerning Higher or Historical Criticism were made \line \up0 \expndtw0\charscalex102 previously in the chapter on Contempora ry Theology. Here we will trace briefly \line \up0 \expndtw-1\charscalex100 the history of this discipline. Although attacks have been made on the Scriptures \l ine \up0 \expndtw0\charscalex100 from ancient times by such groups as the Gnostics and Ebionites, Higher \line \up0 \expndtw-1\charscalex100 Criticis m is considered to have had its beginnings with a French physician by the \line \up0 \expndtw0\charscalex102 name of Astruc in the 18th century who noted the fa ct that in Genesis different \line \up0 \expndtw0\charscalex100 names were used for God (Elohim, Jehovah) and from this fact he developed a \line \up0 \expndtw0 \charscalex103 theory that Genesis was a composite of several ancient documents. Eichhorn \line \up0 \expndtw0\charscalex106 further developed Astruc's theory b y pointing out literary differences as well. \line \up0 \expndtw-2\charscalex100 Then De Wette, at the beginning of the 19th century, assigned the greater porti on \line \up0 \expndtw-1\charscalex100 of Deuteronomy to the 7th century B.C. Hu pfeld, fifty years later, believed he had \line \up0 \expndtw0\charscalex102 dis covered the influence of another document which used the name of Elohim, \line \ up0 \expndtw0\charscalex102 which he designated as the second Elohist. This docu mentary theory assigned \line \up0 \expndtw-2\charscalex100 certain letters to i dentify the supposed documents (J for the one using Jehovah in \line \up0 \expnd tw0\charscalex100 Genesis, P and E for the two Elohist sources, and D for the so urce of the bulk of \line \up0 \expndtw-2\charscalex100 Deuteronomy). Further re finements have resolved these documents into different \line \up0 \expndtw0\char scalex104 strata: P\ul0\sub\cf22\f23\fs24 1\ul0\nosupersub\cf8\f9\fs24 , P\ul0 \sub\cf22\f23\fs24 2\ul0\nosupersub\cf8\f9\fs24 , P\ul0\sub\cf22\f23\fs24 3\ul0 \nosupersub\cf8\f9\fs24 , J\ul0\sub\cf22\f23\fs24 1\ul0\nosupersub\cf8\f9\fs24 , J\ul0\sub\cf22\f23\fs24 2\ul0\nosupersub\cf8\f9\fs24 , etc. It was furthe r supposed that Joshua was \line \up0 \expndtw-1\charscalex100 compounded fr om these same documents, so that we have a Hexateuch instead \line \up0 \expndtw -2\charscalex100 of a Pentateuch. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmul t0\fi268 \up0 \expndtw0\charscalex102 The Documentary Theory was finalized by Gr aff, Kuenen, and Wellhausen. \up0 \expndtw0\charscalex102 The J and E docume nts, they claimed, were composed during the early \up0 \expndtw0\charscal ex100 monarchy and were later combined by a redactor. The bulk of Deuteronomy (D ) \up0 \expndtw0\charscalex102 was composed in the 7th century and published in the 18th year of the reign of \up0 \expndtw-2\charscalex100 Josiah (\ul0\nosuper sub\cf12\f13\fs24 2 Kings 22\ul0\nosupersub\cf8\f9\fs24 ). Later it was combined with J and E by another redactor. The \up0 \expndtw0\charscalex104 Priestly Cod

e (PC), consisting mainly of Leviticus 17-26, is said to have been \up0 \expndtw 0\charscalex100 composed in the post-exilic period. It was finally joined with t he JED documents \up0 \expndtw-1\charscalex100 by a priestly redactor (Rp) to fo rm the Pentateuch, which was brought by Ezra to \up0 \expndtw-3\charscalex100 Je rusalem from Babylon in 458 B.C. (\ul0\nosupersub\cf12\f13\fs24 Ezra 7:6-10\ul0\ nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1598\sb265\sl-275\slmult0\fi303 \up0 \expndtw-1\charscalex100 Burton Scott Easton, writing in defense of the Gr af-Wellhausen theory, states: \up0 \expndtw0\charscalex100 "More specifically, i t is contended that evidence can be produced from the OT to \up0 \expndtw0\chars calex105 show that Israel's religion can be seen in a long period of growth; and in this \up0 \expndtw0\charscalex105 growth a fixed sacrificial law, with a min utely regulated ritual obligatory on all \up0 \expndtw-3\charscalex100 Israelite s, the culmination and not the beginning of the process.''\ul0\super\cf22\f23\fs 23 108 \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl -277\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Thus , this theory is one of evolution from a simple, primitive religion in the \line \up0 \expndtw-2\charscalex100 days of Moses to the complex system of Ju daism in the post-exilic period. \line \up0 \expndtw0\charscalex100 Therefor e, it is argued that since the complex system is contained in the \l ine \up0 \expndtw0\charscalex100 Pentateuch, which Jews and Christians have alwa ys believed to be the books of \line \up0 \expndtw0\charscalex100 Moses, it coul d not have been written until very late in Israel's history. This view \line \up 0 \expndtw-1\charscalex100 at once negates the whole idea that God spoke to Mose s and gave him a system \line \up0 \expndtw0\charscalex103 of religion based upo n a heavenly pattern (cf. \ul0\nosupersub\cf12\f13\fs24 Hebrews 8:5; 9:23, 24\ul 0\nosupersub\cf8\f9\fs24 ). But it is \line \up0 \expndtw0\charscalex100 contend ed by these critics that the facts contained in the Old Testament make it \par\p ard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \ expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 108\ul0 \nosupersub\cf7\f8\fs20 Burton Scott Easton, \ul0\nosupersub\cf24\f25\fs20 lbid \ul0\nosupersub\cf7\f8\fs20 ., II, p. 754 \par\pard\ql \li10238\sb0\sl-230\slmul t0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmu lt0 \up0 \expndtw-2\charscalex100 78 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz468\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g80}{\bkmkend Pg80}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0 \sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0\c harscalex100 \ul0\nosupersub\cf8\f9\fs24 impossible to believe that Moses could have written the Pentateuch. Easton, for \up0 \expndtw-1\charscalex100 example, introduces his argument by quoting Jeremiah 7:22, 23: "For I spake not \up0 \exp ndtw-1\charscalex100 unto your fathers, nor commanded them in the day that I bro ught them out of the \up0 \expndtw0\charscalex106 land of Egypt, concerning burnt offerings or sacrifices: but this thing I \up0 \expndtw0\charscalex 102 commanded them, saying, Hearken unto my voice, and I will be your God, and \ up0 \expndtw-3\charscalex100 ye shall be my people." \par\pard\qj \li1800\sb0\sl -276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi281 \up0 \expndtw-1 \charscalex100 Easton says he believes this statement of the prophet is correct, and therefore \line \up0 \expndtw0\charscalex106 it is impossible to believe th at God gave Moses any commands about burnt \line \up0 \expndtw0\charscalex100 of

ferings and sacrifices, as contained in Exodus, Leviticus, Numbers, and \line \up0 \expndtw0\charscalex103 Deuteronomy. Therefore Moses could not have written these books, and all of \line \up0 \expndtw-2\charscalex100 this ritual must have come in at a much later date. Other similar arguments which \line \up0 \expndtw-3\charscalex100 are beyond the scope of this chapter are used to buttr ess this theory. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1 608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex105 Such objections, as t he one posed above, are easily answered. The Bible \line \up0 \expndtw-2\charsca lex100 often compares two things in such way as to produce a contradiction for t he sake \line \up0 \expndtw-1\charscalex100 of emphasis. For example, Christ sai d: "If any man come to me, and hate not his \line \up0 \expndtw-1\charscalex100 father and mother, and wife, and children, and brethren, and sisters, yea, and h is \line \up0 \expndtw0\charscalex100 own life also, he cannot be my disciple" ( Luke 14:26). Would the higher critics \line \up0 \expndtw0\charscalex102 tell us that Jesus is here advocating the breaking of the law of God by \line \up0 \expndtw-1\charscalex100 commanding hate instead of love, or w ould they say because a seemingly \line \up0 \expndtw0\charscalex102 opposi te command of Christ is recorded in the same Gospel (\ul0\nosupersub\cf12\f13\fs 24 Luke 18:20\ul0\nosupersub\cf8\f9\fs24 ), that \line \up0 \expndtw0\charscalex 104 these two chapters in Luke must have been derived from two differ ent \line \up0 \expndtw0\charscalex100 documents written many years apart? It sh ould be apparent to even a child that \line \up0 \expndtw0\charscalex104 Jesus i s not advocating the hating of parents but is simply showing by way of \line \up 0 \expndtw-1\charscalex100 contrast how much more important love for God is than love for even our dearest \line \up0 \expndtw-2\charscalex100 relations. \par\p ard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0 \fi319 \up0 \expndtw-1\charscalex100 Likewise in numerous places God speaks as t hough He had not commanded \line \up0 \expndtw0\charscalex102 animal sacrifices in order to emphasize how much more important moral \line \up0 \expndt w0\charscalex104 obedience is as compared with going through an outward ritual. Consider the \line \up0 \expndtw-3\charscalex100 following: \par\pard\qj \li2520 \sb0\sl-270\slmult0 \par\pard\qj\li2520\ri1608\sb20\sl-270\slmult0 \up0 \expndtw 0\charscalex104 And Samuel said, Hath the Lord as great delight in burnt offerin gs and \line \up0 \expndtw0\charscalex103 sacrifices, as in obeying the voice of the Lord? Behold, to obey is better \line \up0 \expndtw-3\charscalex100 than sa crifice, and to hearken than the fat of rams (1 Samuel 15:22). \par\pard\qj \li2 520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1609\sb2\sl-280\slmult0 \up0 \expnd tw-1\charscalex100 I will take no bullock out of thy house, nor he goats out of thy folds.. . Will I \line \up0 \expndtw0\charscalex100 eat the flesh of bul ls, or drink the blood of goats? Offer unto God \line \up0 \expndtw-2\c harscalex100 thanksgiving; and pay thy vows unto the most High (Psalm 50:9, 13, 14). \par\pard\qj \li2520\ri1608\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex1 02 For thou desireth not sacrifice; else would I give it: thou delightest not in \up0 \expndtw0\charscalex103 burnt-offering. The sacrifices of God are a broken spirit: a broken and a \up0 \expndtw-3\charscalex100 contrite heart, O God, tho u wilt not despise (Psalm 51:16, 17). \par\pard\ql \li10238\sb0\sl-230\slmult0 \ par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \ par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \ par\pard\ql\li10238\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosu persub\cf7\f8\fs20 79 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0 \sl-240{\bkmkstart Pg81}{\bkmkend Pg81}\par\pard\qj \li2520\sb0\sl-275\slmult0 \ par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \pa r\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb113\sl-275\slmu lt0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 To what purpose is the multitude of your sacrifices unto me? saith the \up0 \expndtw-1\charscalex10 0 Lord: I am full of the burnt-offerings of rams, and the fat of fed beasts; and \up0 \expndtw-1\charscalex100 I delight not in the blood of bullocks, or of lam bs, or of he goats... Learn to \up0 \expndtw-1\charscalex100 do well; seek judgm ent, relieve the oppressed, judge the fatherless, plead \up0 \expndtw-2\charscal ex100 for the widow (Isaiah 1:11, 17). \par\pard\qj \li2520\ri1608\sb261\sl-280\

slmult0 \up0 \expndtw0\charscalex101 For I desired Mercy, and not sacrifice; and knowledge of God more than \up0 \expndtw-3\charscalex100 burnt offerings (Hosea 6:6). \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1609\sb1\sl -280\slmult0 \up0 \expndtw-2\charscalex100 But if ye had known what this meaneth , I will have mercy and not sacrifice, \up0 \expndtw-3\charscalex100 ye would no t have condemned the guiltless (Matthew 12:7). \par\pard\qj \li1800\ri1608\sb265 \sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 Any one of the above statemen ts, concluding with the words of Christ, could \line \up0 \expndtw-1\charscalex1 00 be used to prove that God never commanded sacrifices and burnt offerings, or to \line \up0 \expndtw0\charscalex102 prove that the priestly code of the Old Te stament must have been written after \line \up0 \expndtw0\charscalex100 the Gosp els, since Christ stated that God would not have sacrifices. This much \line \up 0 \expndtw0\charscalex100 space has been taken on just one tenet of the school o f higher criticism to show \line \up0 \expndtw0\charscalex102 how the theory wor ks and how easily most of its arguments may be answered. \line \up0 \expndtw0\ch arscalex108 The student who desires to look more closely at the ramifications of higher \line \up0 \expndtw0\charscalex104 criticism is referred to articles on \ul0\nosupersub\cf9\f10\fs24 Criticism of the Bible\ul0\nosupersub\cf8\f9\fs24 by James Orr, and the \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10 \fs24 Pentateuch\ul0\nosupersub\cf8\f9\fs24 by Harold M. Wiener in the International Standard Bible \line \up0 \expndtw-3\charscalex100 Encyc lopedia. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1600\sb11 \sl-275\slmult0\fi278 \up0 \expndtw-2\charscalex100 Wiener lists four Fundamenta l Improbabilities of the Critical Case.\ul0\super\cf22\f23\fs23 109\ul0\nosupers ub\cf8\f9\fs24 The first, \line \up0 \expndtw0\charscalex107 he says, is the moral and psychological incredibility. Two great frauds were \line \up0 \expndtw 0\charscalex100 perpetrated, in each case by men of the loftiest ethical princip les. Deuteronomy \line \up0 \expndtw0\charscalex107 was deliberately written in the form of Mosaic speeches by some person or \line \up0 \expndtw0\charscalex100 persons who knew that their work was not Mosaic. Can it be believed that men \l ine \up0 \expndtw0\charscalex104 who denounced adding aught to the law of God, o f prophesying falsely in the \line \up0 \expndtw-1\charscalex100 name of God, we re guilty of the very thing they condemned in perpetrating these \line \up0 \exp ndtw0\charscalex100 gigantic frauds for the purpose of deceiving? The second he calls \ul0\nosupersub\cf9\f10\fs24 the Historical \line \up0 \expndtw0\charscale x102 Improbability\ul0\nosupersub\cf8\f9\fs24 , the improbability that these fra uds could have been successfully \line \up0 \expndtw-2\charscalex100 perpetrated . He thinks that Huldah and Jeremiah were better judges of the \line \up0 \expndtw0\charscalex103 authenticity of the scrolls which were found in the temple during Josiah's reign \line \up0 \expndtw0\charscalex100 than are the mo dern critics. "Thirdly," he says, "the entire perversion of the true \line \up0 \expndtw-1\charscalex100 meaning of the laws in post-exilic times makes the crit ical theory incredible." And \line \up0 \expndtw0\charscalex103 his fourth reaso n is \ul0\nosupersub\cf9\f10\fs24 the Testimony of Tradition\ul0\nosupersub\cf8\ f9\fs24 , that the Jews, the Samaritans, \line \up0 \expndtw-1\charscalex100 and the Christians alike have always held to the Mosaic authorship of t he \line \up0 \expndtw-1\charscalex100 Pentateuch. He states: "The national cons ciousness of a people, the convergent \line \up0 \expndtw0\charscalex100 belief of Christendom for 18 centuries are not lightly to be put aside. And what is \li ne \up0 \expndtw0\charscalex100 pitted against them? Theories that vary with eac h fresh exponent, and that take \line \up0 \expndtw0\charscalex100 their start f rom textual corruption, develop through a confusion between an altar \line \up0 \expndtw-2\charscalex100 and a house, and end in misdating narratives and laws b y 8 or 10 centuries!" \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li180 0\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\ sb173\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\ super\cf23\f24\fs19 109\ul0\nosupersub\cf7\f8\fs20 Harold M. Wiener, \ul0\nosup ersub\cf24\f25\fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ., IV, p. 2307. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\q l\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 80

{\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz393\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g82}{\bkmkend Pg82}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi278 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 While Higher Criticism began wit h the Old Testament it has, of course, applied \up0 \expndtw0\charscalex103 the same critical theories to the New Testament. Strauss (\ul0\nosupersub\cf9\f10\fs 24 Life of Jesus\ul0\nosupersub\cf8\f9\fs24 , 1855) \up0 \expndtw0\charscalex100 developed the mythical theory, subjecting the gospel narratives to a destructiv e \up0 \expndtw-1\charscalex100 criticism. Baur, founder of the Tbingen school, a lleged that the early church was \up0 \expndtw0\charscalex106 rent by a schism b etween a Petrine and a Pauline party, as seen in the four \up0 \expndtw0\charsca lex103 epistles which he recognized as genuine epistles of Paul: Galatians, 1 a nd 2 \up0 \expndtw0\charscalex103 Corinthians, and Romans, and in Revelation. A cts, he held, was written in the \up0 \expndtw0\charscalex102 second century in an effort to gloss over these differences. The Fourth Gospel \up0 \expndtw-3\cha rscalex100 was dated about 170 A.D. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par \pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi295 \up0 \expndtw-1\charscalex100 T he Synoptic Problem also occupied much of the attention of the critics. They \li ne \up0 \expndtw0\charscalex100 developed theories both on the sources from whic h the Gospel writers obtained \line \up0 \expndtw0\charscalex107 their informati on and on the question of authorship. The critics took as their \line \up0 \expn dtw0\charscalex105 thesis that it was impossible to account for the large amount of agreement in \line \up0 \expndtw0\charscalex105 subject matter, order, and l anguage between the Synoptics except upon the \line \up0 \expndtw0\charscalex106 theory of a common source for all three. It seems never to have occurred to \li ne \up0 \expndtw0\charscalex102 these critics that these three men might have be en guided and directed by the \line \up0 \expndtw0\charscalex107 Holy Spirit to write what they did entirely independent of any other sources, \line \up0 \expnd tw0\charscalex100 although surely such guidance does not rule out their investigating every \line \up0 \expndtw0\charscalex102 available source of inf ormation. In fact, Luke tells us that he had had delivered \line \up0 \expndtw-2 \charscalex100 unto him the facts about which he wrote from them who "from the b eginning were \line \up0 \expndtw0\charscalex105 eye-witnesses and ministers of the word" (Luke 1:2). Luke was not an eye-\line \up0 \expndtw0\charscalex102 w itness of the earthly ministry of Christ, but he sought out all of the informati on \line \up0 \expndtw-2\charscalex100 so that he could say that he "had perfect understanding of all things from the very \line \up0 \expndtw0\charscalex102 fi rst." Some think that the expression, "from the very first," (\ul0\nosupersub\cf 9\f10\fs24 anothen\ul0\nosupersub\cf8\f9\fs24 ) should be \line \up0 \expndtw0\c harscalex105 translated "from above," as it is in \ul0\nosupersub\cf12\f13\fs24 John 3:31; 19:11; James 1:17; 3:15, 17\ul0\nosupersub\cf8\f9\fs24 , in \line \up 0 \expndtw0\charscalex100 which case it would indicate that Luke was conscious o f divine guidance in what \line \up0 \expndtw0\charscalex103 he wrote, even thou gh he obtained it from human sources. Matthew and Mark \line \up0 \expndtw0\char scalex100 were, of course, eye-witnesses of most or much of what they wrote. If Mark was \line \up0 \expndtw-1\charscalex100 the first one to write a gospel acc ount, it is altogether probable that Matthew and \line \up0 \expndtw-1\charscale x100 Luke had read it and may have been led to follow his general order, adding

such \line \up0 \expndtw0\charscalex106 other information to fulfill their motiv e and purpose in writing. The Synoptics \line \up0 \expndtw0\charscalex104 prese nt \ul0\nosupersub\cf9\f10\fs24 a problem\ul0\nosupersub\cf8\f9\fs24 to the Hig her Critics; to a believer in divine inspiration they \line \up0 \expndtw0\chars calex100 present, along with John, a perfect portrayal of the oft prophesied Mes siah who \line \up0 \expndtw0\charscalex103 was to be the King of Israel, the Se rvant of Jehovah, the Son of Man, and the \line \up0 \expndtw0\charscalex100 Son of God, or under a different figure, the Branch of David, Jehovah's Servant \li ne \up0 \expndtw-2\charscalex100 the Branch, the Man whose name is the Branch, a nd the Branch of Jehovah. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\l i1800\ri1605\sb1\sl-280\slmult0\fi263 \up0 \expndtw0\charscalex108 We conclude t his brief analysis of the higher criticism of the Bible with a \up0 \expndtw-2\c harscalex100 quotation from Orr, showing its culminating effect upon the Jesus o f the Bible and \up0 \expndtw-3\charscalex100 upon the message of modern Christe ndom: \par\pard\qj \li2520\ri1608\sb266\sl-273\slmult0 \up0 \expndtw0\charscalex 102 The Jesus of the new "modern" school \ul0\nosupersub\cf9\f10\fs24 is represe nted thus\ul0\nosupersub\cf8\f9\fs24 . The ground \line \up0 \expndtw0\charscale x102 fact is that a young Galilean peasant, son of Joseph and Mary o f \line \up0 \expndtw0\charscalex105 Nazareth, starting as a disciple of John th e Baptist, became, about his \line \up0 \expndtw-1\charscalex100 thirtieth year, the originator of a remarkable religious movement in Galilee. \par\pard\ql \li1 0238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li1 0238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb73\sl-230\slmult0 \up0 \expndtw-2 \charscalex100 \ul0\nosupersub\cf7\f8\fs20 81 \par\pard\sect\sectd\fs24\paperw12 240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg83}{\bkmkend Pg83}\par\pard\qj \li2 520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li252 0\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ ri1608\sb113\sl-275\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 This brought Him into collision with the Pharisees and ecclesiastical head s \line \up0 \expndtw-1\charscalex100 of the nation, and led, after perhaps a ye ar's activity, to His being arrested \line \up0 \expndtw-1\charscalex100 at Jeru salem at the Passover, and, after trial by the Sanhedrin, and before \line \up0 \expndtw0\charscalex102 Pontius Pilate, put to death by crucifixion as a blasphe mer. Whether, as \line \up0 \expndtw-2\charscalex100 the Gospels say, He cla imed for Himself the title Messiah is a moot \line \up0 \expndtw0\charsc alex100 question; whether He spoke the Apocalyptic discourses attributed to Him \line \up0 \expndtw0\charscalex103 is held to be even more doubtful. Probably, a s most allow, He did both, \line \up0 \expndtw0\charscalex107 and to that extent , as in many other particulars of His thinking, was a \line \up0 \expndtw-1\char scalex100 victim of delusion, or shared the erroneous beliefs of His age. But Hi s soul \line \up0 \expndtw-1\charscalex100 was one of singular purity--not "sinl ess," for the modern mind dare not use \line \up0 \expndtw-1\charscalex100 so ab solute a word; His religious and ethical ideals were the most spiritual \line \u p0 \expndtw-1\charscalex100 yet given to mankind; while the filial confid ence He exercised in the \line \up0 \expndtw0\charscalex100 Father, His pe rfect love and sympathy with men, and the continual \line \up0 \expndtw0 \charscalex102 polemic which cost Him His life against the merely outward, cerem onial, \line \up0 \expndtw0\charscalex100 and legal in religion, in favor of a s piritual worship, and an inward morality \line \up0 \expndtw0\charscalex104 of t he heart, made Him, in another sense than the theological, the true \line \up0 \ expndtw-1\charscalex100 founder of the Kingdom of God on earth. He gave up His l ife on the Cross \line \up0 \expndtw-1\charscalex100 in fidelity to His convicti ons, but, it need not be said, according to this new \line \up0 \expndtw-1\chars calex100 reading, did not rise again. It is allowed that His disciples believed He did, \line \up0 \expndtw-1\charscalex100 and even that they had seen Hi m, and that it was by the energetic \line \up0 \expndtw0\charscalex101 pr eaching of a risen Lord that the Christian Church was founded. These \line \up0 \expndtw0\charscalex100 dreams, however, we are told, are gone, and the Church o f the future will \line \up0 \expndtw0\charscalex103 have to content itself with a Jesus on whose grave, as Matthew Arnold \line \up0 \expndtw-3\charscalex100 s

aid, the Syrian stars still look down. \par\pard\qj \li2520\ri1600\sb264\sl-277\ slmult0 \up0 \expndtw-1\charscalex100 Such is the picture. What is to be said of it? What can be said of it, except \line \up0 \expndtw0\charscalex100 that, pro fessing to be "religious historical," it is \ul0\nosupersub\cf9\f10\fs24 not\ul0 \nosupersub\cf8\f9\fs24 historical in real sense \line \up0 \expndtw0\charscale x106 of the word? It is a picture to be rejected, not on any \ul0\nosupersub\cf9 \f10\fs24 a priori\ul0\nosupersub\cf8\f9\fs24 dogmatic \line \up0 \expndtw0\cha rscalex103 grounds, but simply because it does not fit the facts. It does not ex plain \line \up0 \expndtw0\charscalex105 the Jesus of the Gospels. It does not e xplain the faith and hope of the \line \up0 \expndtw0\charscalex103 early Christ ian Church, based on the facts which the Gospels record. It \line \up0 \expndtw0 \charscalex101 does not explain the vast effects which have come from the appear ance \line \up0 \expndtw0\charscalex103 and work of this Jesus. It does not expl ain how even such an image of \line \up0 \expndtw0\charscalex100 Jesus came to b e there - who created it, or could create it, or whence the \line \up0 \expndtw2\charscalex100 materials came from which it was composed. It does not explain the \line \up0 \expndtw0\charscalex105 edifice of the Christian life, work, hope, and aspiration which has been \line \up0 \expndtw0\charscalex102 bui lt on Jesus, and despite of all assaults on it, has endured through the \line \u p0 \expndtw0\charscalex102 ages. It does not explain Christian experience, Christian character, \line \up0 \expndtw0\charscalex103 Christian enthusiasm and enterprise, the consciousness of redemption \line \up0 \expndtw-3\charscalex 100 through Christ which lies at the foundation of all.\ul0\super\cf22\f23\fs23 110 \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb20\sl-379\slmu lt0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 13\ul0\nosupersub\ cf20\f21\fs32 THE CANON OF SCRIPTURE \par\pard\ql \li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par \pard\ql\li1800\sb215\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf 23\f24\fs20\ul0\super\cf23\f24\fs19 110\ul0\nosupersub\cf7\f8\fs20 James Orr, \ ul0\nosupersub\cf24\f25\fs20 Revelation and Inspiration\ul0\nosupersub\cf7\f8\fs 20 (New York: Charles Scribner's Sons, 1910), pp. 132-134. \par\pard\ql \li1023 8\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li1023 8\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 82 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz371\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g84}{\bkmkend Pg84}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0 \sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charscal ex100 \ul0\nosupersub\cf6\f7\fs24 INTRODUCTION \par\pard\qj \li1800\sb0\sl-276\s lmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi285 \up0 \expndtw-1\chars calex100 \ul0\nosupersub\cf8\f9\fs24 The Greek word \ul0\nosupersub\cf9\f10\fs24 kanon\ul0\nosupersub\cf8\f9\fs24 means a rule or measuring stick. The word occ urs five \up0 \expndtw0\charscalex104 times in the New Testament, being translat ed \ul0\nosupersub\cf9\f10\fs24 rule\ul0\nosupersub\cf8\f9\fs24 in 2 Corinthian s 10:13, 15; \up0 \expndtw-1\charscalex100 Galatians 6:16 and Philippians 3:16, and \ul0\nosupersub\cf9\f10\fs24 line\ul0\nosupersub\cf8\f9\fs24 in 2 Corinthia ns 10:16. However, in \up0 \expndtw0\charscalex100 none of these passages is the re any reference to the canon of Scriptures. As far \up0 \expndtw0\charscalex105 as we know the word was first applied to the Scriptures by Athanasius in the \u p0 \expndtw0\charscalex100 fourth century. However, this does not mean that the

idea of canonicity was not \up0 \expndtw0\charscalex100 in existence before that time. In fact, the very word \ul0\nosupersub\cf9\f10\fs24 Scripture\ul0\nosuper sub\cf8\f9\fs24 , as it is used in the \up0 \expndtw0\charscalex100 New Testamen t, carries the idea of canonicity, or that which measures up to the \up0 \expndt w0\charscalex105 divine standard, that which is the authoritative word of God. T here can be no \up0 \expndtw-1\charscalex100 doubt but that Christ and the Apostles taught that the Old Testament was \up0 \expndtw0\charscalex104 S cripture, the Word of God, that which could not be broken, that which would \up0 \expndtw-3\charscalex100 never pass away until every jot and tittle was fulfill ed. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charsc alex100 Also, there can be no doubt but that Peter regarded Paul's ep istles as \up0 \expndtw0\charscalex104 Scripture (\ul0\nosupersub\cf12\f13\fs2 4 2 Peter 3:16\ul0\nosupersub\cf8\f9\fs24 ), and that the Church universal has from the earliest \up0 \expndtw0\charscalex106 times recognized the twenty-seven books of the New Testament, with a few \up0 \expndtw0\charscalex102 exceptions, as being Scripture on a par with the Old Testament. The questions \up0 \expndtw 0\charscalex104 which arise in this area are: How were the various books of the Old and New \up0 \expndtw0\charscalex103 Testaments brought together and assembl ed into one book? Upon what basis \up0 \expndtw0\charscalex104 were these books received as being divinely authoritative? Why were certain \up0 \expndtw0\charsc alex105 books excluded? Why were certain books questioned? Are any books in our \up0 \expndtw0\charscalex104 Bible which should not be there? Are there any book s which should be in the \up0 \expndtw-3\charscalex100 Bible which have either b een lost or wrongly excluded? \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\f i268 \up0 \expndtw0\charscalex107 Again, since this subject is not vitally related to the subject of the \up0 \expndtw-2\charscalex100 dispensationa l interpretation of theology, it will be dealt with in a very brief \up0 \expndtw0\charscalex102 manner. The student will find more detailed treatment in books on Bible \up0 \expndtw-3\charscalex100 Introduction and e ncyclopedia articles on the Canon. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 TERMINOLOGY \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \ up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Certain terminology w ith which the student should be familiar is used in \up0 \expndtw-3\cha rscalex100 classifying sacred literature. \par\pard\qj \li1800\ri1608\sb261\sl-2 80\slmult0\fi283 \up0 \expndtw0\charscalex100 1. \ul0\nosupersub\cf9\f10\fs24 Ge nuine.\ul0\nosupersub\cf8\f9\fs24 A writing is said to be genuine when it can b e traced back to the \up0 \expndtw0\charscalex109 author whose name it bears, or to its reputed author. In the event that the \up0 \expndtw0\charscalex100 autho r's name is not known the term would simply mean that the content of the \up0 \e xpndtw-3\charscalex100 book is the same as when it was written. \par\pard\qj \li 1800\ri1608\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 2. \ul0\nosu persub\cf9\f10\fs24 Spurious\ul0\nosupersub\cf8\f9\fs24 . A spurious writing is one which has been forged. Apparently in \up0 \expndtw-2\charscalex100 Paul's da y false teachers circulated letters purportedly written by Paul, as seen in \up0 \expndtw0\charscalex106 2 Thessalonians 2:2: "That ye be not soon shaken in m ind, or be troubled, \up0 \expndtw-1\charscalex100 neither by spirit, nor by wor d, nor by letter as from us, as that the day of the Lord \up0 \expndtw-2\charsca lex100 is now present." \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li 10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li 10238\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\f s20 83 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkst art Pg85}{\bkmkend Pg85}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1 800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li180 0\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ ri1606\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf 8\f9\fs24 3. \ul0\nosupersub\cf9\f10\fs24 Authentic\ul0\nosupersub\cf8\f9\fs24 . An authentic book is one whose contents are truthful. \up0 \expndtw0\ charscalex100 Genuineness has to do primarily with authorship, and authe nticity with the \up0 \expndtw0\charscalex102 truthfulness of the contents. It

is thus conceivable that a book could have been \up0 \expndtw0\charscalex105 wr itten by its purported author, and thus be genuine, but that its contents are \u p0 \expndtw-2\charscalex100 false, and therefore not authentic. Or the converse might occur, where the writing \up0 \expndtw0\charscalex103 is spurious but its contents authentic. Of course, it is claimed for the canonical \up0 \expndtw-3\c harscalex100 books that they are both genuine and authentic. \par\pard\qj \li180 0\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1603\sb19\sl-270\slmult0\fi268 \up0 \ expndtw-2\charscalex100 4. \ul0\nosupersub\cf9\f10\fs24 Corrupt.\ul0\nosupersub\ cf8\f9\fs24 Corruption refers to any change which has occurred in the text from \up0 \expndtw0\charscalex104 its original writing. Any intentional or unintenti onal error or change made by a \up0 \expndtw-3\charscalex100 copyist would resul t in a corrupt text. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \ri1608\sb10\sl-276\slmult0\fi272 \up0 \expndtw-1\charscalex100 5. \ul0\nosupers ub\cf9\f10\fs24 Manuscript\ul0\nosupersub\cf8\f9\fs24 . A manuscript is a compos ition written by hand, as opposed to a \line \up0 \expndtw0\charscalex104 printe d one. Until the invention of the printing press all copies of the Scripture \li ne \up0 \expndtw-1\charscalex100 were in manuscript form. Manuscripts were writt en either upon papyrus, a kind of \line \up0 \expndtw0\charscalex105 paper, or o n parchment, a specially prepared skin of sheep or of some other \line \up0 \exp ndtw-1\charscalex100 animal. There are no known original manuscripts of any of t he books of the Bible \line \up0 \expndtw-1\charscalex100 now in existence. Two forms of manuscripts were used, the roll and the codex or \line \up0 \expndtw0\c harscalex100 book form. As noted earlier an Uncial manuscript is one written in capital letters, \line \up0 \expndtw0\charscalex102 a form used up until about t he tenth century A.D., and the Minuscule, written in \line \up0 \expndtw0\charsc alex100 small letters, and used from about the ninth to the fifteenth centuries. The latter \line \up0 \expndtw0\charscalex105 are also known as Cursives, since the writing was in a running form with the \line \up0 \expndtw-3\charscalex100 letters joined together. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw -3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 TESTS FOR CANONICITY \par\pard\qj \ li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1620\sb1\sl-280\slmult0\fi282 \u p0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The following are some o f the essential requirements for the canonization of a \up0 \expndtw-2\charscale x100 book. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 1. It must bear the marks of divine insp iration. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0 \up0 \expndtw0\charsca lex105 2. It must have been written or edited by a recognized prophet or apostle , or \up0 \expndtw-3\charscalex100 have been endorsed by such. \par\pard\ql \li1 800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. It must be both genuin e and authentic. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 607\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex100 4. It must have been recogni zed by some authoritative source as being inspired, \up0 \expndtw0\charscalex100 such as Peter recognizing Paul's epistles as Scripture, or as Christ recognizin g \up0 \expndtw-3\charscalex100 the entire Old Testament as the Word of God (\ul 0\nosupersub\cf12\f13\fs24 Luke 24:25-27, 44\ul0\nosupersub\cf8\f9\fs24 ). \par\ pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers ub\cf6\f7\fs24 OLD TESTAMENT CANON \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\ pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 The Three-Fold D ivision of the Old Testament \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ ql\li10238\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf 7\f8\fs20 84 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\ bkmkstart Pg86}{\bkmkend Pg86}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1601\sb113\sl-275\slmult0\fi266 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Jews very early d ivided the Old Testament Scriptures into three parts: The \up0 \expndtw0\charsca lex100 Law or the \ul0\nosupersub\cf9\f10\fs24 Torah\ul0\nosupersub\cf8\f9\fs24 , the Prophets or \ul0\nosupersub\cf9\f10\fs24 Nebhiim\ul0\nosupersub\cf8\f9\fs2

4 , and the Writings or \ul0\nosupersub\cf9\f10\fs24 Kethubhim\ul0\nosupersub\cf 8\f9\fs24 . This \up0 \expndtw0\charscalex103 same division is seen in Luke 24:4 4 where Christ said "that all things must be \up0 \expndtw0\charscalex100 fulfil led, which were written in the law of Moses, and in the prophets, and in the \up 0 \expndtw-3\charscalex100 psalms, concerning me." The Psalms were a part of the Kethubhim. \par\pard\qj \li1800\ri1587\sb265\sl-276\slmult0\fi268 \up0 \expndtw -2\charscalex100 The \ul0\nosupersub\cf9\f10\fs24 Torah\ul0\nosupersub\cf8\f9\f s24 , of course, consisted of the first five books: Genesis, Exodus, \ line \up0 \expndtw0\charscalex103 Leviticus, Numbers, and Deuteronomy. The \ul0\ nosupersub\cf9\f10\fs24 Nebhiim\ul0\nosupersub\cf8\f9\fs24 consisted on the For mer \line \up0 \expndtw-1\charscalex100 Prophets: Joshua, Judges, 1 and 2 Samuel (considered as one book), and 1 and \line \up0 \expndtw0\charscalex100 2 Kings (one book), and the Latter Prophets: Isaiah, Jeremiah, Ezekiel, and the \line \u p0 \expndtw0\charscalex100 Twelve Minor Prophets (considered as one book), Hosea , Joel, Amos, Obadiah, \line \up0 \expndtw0\charscalex100 Jonah, Micah, Nahum, H abakkuk, Zephaniah, Haggai, Zechariah, and Malachi. \line \up0 \expndtw0\charsca lex100 The \ul0\nosupersub\cf9\f10\fs24 Kethubhirn\ul0\nosupersub\cf8\f9\fs24 , called in the Greek the Hagiographa, included eleven writings: \line \up0 \expnd tw0\charscalex102 Psalms, Proverbs, Job, the five \ul0\nosupersub\cf9\f1 0\fs24 Meghilloth\ul0\nosupersub\cf8\f9\fs24 or rolls: Canticles, Rut h, \line \up0 \expndtw-1\charscalex100 Lamentations, Ecclesiastes, and Esther; D aniel, Ezra-Nehemiah (one book), and \line \up0 \expndtw-1\charscalex100 1 and 2 Chronicles (one book). This makes a total of 24 books. There were other \line \ up0 \expndtw0\charscalex100 combinations of the books that reckoned the total to be 22 and 27. This ancient \line \up0 \expndtw0\charscalex100 Hebrew canon is i dentical in content with the Protestant Old Testament, but the \line \up0 \expnd tw0\charscalex100 order of the books was different. The order was the same from Genesis through \line \up0 \expndtw-2\charscalex100 2 Kings. Next in order came Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, \line \up0 \expndtw0\ch arscalex100 Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Ze chariah, \line \up0 \expndtw0\charscalex102 Malachi, and these were followed by the Hagiographa: Psalms, Proverbs, Job, \line \up0 \expndtw0\charscalex103 Canti cles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, \line \u p0 \expndtw0\charscalex100 and Chronicles. The order of the books in our Old Tes tament was derived from \line \up0 \expndtw-3\charscalex100 the Septuagint. \par \pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper sub\cf6\f7\fs24 The Septuagint Version \par\pard\qj \li1800\sb0\sl-275\slmult0 \ par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 This first translation of the Hebrew Scriptures in to Greek was supposedly \line \up0 \expndtw0\charscalex103 ordered by Ptolemy Ph iladelphus in Alexandria somewhere around 285 B.C., \line \up0 \expndtw0\charsc alex100 although some believe that the work may have begun earlier during the re ign of \line \up0 \expndtw0\charscalex106 Ptolemy Soter. In the Introduction to Bagster's edition of the Septuagint it is \line \up0 \expndtw-1\charscalex100 st ated: "The fact, however, may be regarded as certain, that prior to the year 285 \par\pard\qj \li1800\ri1603\sb10\sl-270\slmult0 \up0 \expndtw0\charscalex104 B. C. the Septuagint version had been commenced, and that in the reign of \up0 \expndtw-1\charscalex100 Ptolemy Philadelphus, either the books in general or at least an important part of \up0 \expndtw-3\charscalex100 them had been complete d.'' \ul0\super\cf22\f23\fs23 111 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\p ard\qj\li1800\ri1607\sb10\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0 \nosupersub\cf8\f9\fs24 The Septuagint includes, beside the canonical books of t he Old Testament, \up0 \expndtw0\charscalex100 certain Apocryphal books which we re written after the close of the canon. Since \up0 \expndtw0\charscalex103 the earliest manuscript of the Septuagint extant dates around 350 A.D., some \up0 \e xpndtw0\charscalex105 G00 years after it was first translated, it is difficult t o discover when and how \up0 \expndtw0\charscalex106 these Apocryphal books crep t in. They were all written well after the days of \up0 \expndtw0\charscalex100 Ptolemy Philadelphus and were never made a part of the Hebrew Canon, \up0 \expndtw-3\charscalex100 although some of them were written originally in H

ebrew. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\sl mult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul 0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 111\ul0\nosupersub\cf7\f8\fs20 \u l0\nosupersub\cf24\f25\fs20 The Septuagint Version\ul0\nosupersub\cf7\f8\fs20 ( London: S. Bagster and Sons Limited, N.D.), p. ii. \par\pard\ql \li10238\sb0\sl230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl -230\slmult0 \up0 \expndtw-2\charscalex100 85 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz435\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g87}{\bkmkend Pg87}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi268 \up0 \expn dtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Septuagint thus supplies evidence that all of the books of the Old \up0 \expndtw0\charscalex102 T estament were in existence at the time of its production and that these books \u p0 \expndtw-3\charscalex100 were considered canonical. \par\pard\ql \li1800\sb0\ sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscale x100 \ul0\nosupersub\cf6\f7\fs24 The Testimony of Sirach \par\pard\qj \li1800\ri 1608\sb264\sl-276\slmult0\fi268\tx2899 \up0 \expndtw-3\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 About \tab \up0 \expndtw0\charscalex107 180 B.C. Jesus ben Sirach of Jerusalem wrote the book of \line\up0 \expndtw-1\charscalex100 E cclesiasticus in Hebrew. About 50 years later his grandson, who bore the same \l ine \up0 \expndtw0\charscalex109 name, translated the book into Greek and wrote the Prologue to it. In it he \line \up0 \expndtw0\charscalex105 acknowledges the Greek translation of the Old Testament, which he felt had \line \up0 \expndtw-2 \charscalex100 failed to express adequately the full meaning of the original Heb rew, and he twice \line \up0 \expndtw0\charscalex102 refers to the canonical Scr iptures under the three-fold division, Law, Prophets, \line \up0 \expndtw-2\char scalex100 and the rest of the books. Here is a translation of the Prologue in fu ll: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1606\sb8\sl-27 6\slmult0\fi76 \up0 \expndtw0\charscalex100 Whereas many and great things have b een delivered unto us by the law \line \up0 \expndtw0\charscalex105 and the prop hets, and by others that have followed their steps, for the \line \up0 \expndtw1\charscalex100 which things Israel ought to be commended for learning and wisdo m; and \line \up0 \expndtw0\charscalex100 whereof not only the readers must need s become skillful themselves, but \line \up0 \expndtw-1\charscalex100 also they that desire to learn be able to profit them which are without, both \line \up0 \ expndtw0\charscalex103 by speaking and by writing: my grandfather, Jesus, when h e had much \line \up0 \expndtw-1\charscalex100 given himself to the reading of t he law, and the prophets, and other books \line \up0 \expndtw0\charscalex100 of our fathers, and had gotten therein good judgment, was drawn on also \line \up0 \expndtw-1\charscalex100 himself to write something pertaining to learning and w isdom; to the intent \line \up0 \expndtw0\charscalex102 that those which are des irous to learn, and are addicted to these things, \line \up0 \expndtw-3\charscal ex100 might profit much more in living according to the law. \par\pard\qj \li252 0\ri1602\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex105 Wherefore let me intr eat you to read it with favor and attention, and to \up0 \expndtw-2\charscalex10 0 pardon us, wherein we may seem to come short of some words, which we \up0 \exp ndtw0\charscalex106 have labored to interpret; for the same things uttered in He brew, and \up0 \expndtw0\charscalex100 translated into another tongue, have not

the same force in them. And not \up0 \expndtw0\charscalex100 only these things, but the law itself, and the prophets, and the rest of the \up0 \expndtw-2\charsc alex100 books, have no small difference, when they are spoken in their own \up0 \expndtw0\charscalex106 language. For in the eight and thirtieth year coming into Egypt, when \up0 \expndtw-1\charscalex100 Euergetes was king, and c ontinuing there some time, I found a book of no \up0 \expndtw0\charscalex105 sma ll learning: therefore I thought it most necessary for me to bestow \up0 \expndt w-2\charscalex100 some diligence and travail to interpret it: using great watchf ulness and skill \up0 \expndtw0\charscalex100 in that space to bring the book to an end, and to set it forth for them also, \line \up0 \expndtw0\charscalex103 w hich in a strange country are willing to learn, being prepared before in \up0 \e xpndtw-3\charscalex100 manners to live after the law.\ul0\super\cf22\f23\fs23 11 2 \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 Testimony of Josephus \par\pard\ql \li2135\sb0\sl-276\slmu lt0 \par\pard\ql\li2135\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\no supersub\cf8\f9\fs24 Josephus, the Jewish historian, writing about 100 A.D., sta ted: \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmu lt0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb172\sl-230\slmu lt0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs 19 112\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 The Apocrypha\u l0\nosupersub\cf7\f8\fs20 (London: Samuel Bagster and Sons Limited, N.D.), p. 7 4. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmu lt0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 86 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz348\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g88}{\bkmkend Pg88}\par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\s b0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0 \sl-275\slmult0 \par\pard\qj\li2520\ri1601\sb113\sl-275\slmult0 \up0 \expndtw0\c harscalex105 \ul0\nosupersub\cf8\f9\fs24 For we have not an innumerable mu ltitude of books among us, \line \up0 \expndtw-1\charscalex100 disagreeing f rom and contradicting one another (as the Greeks have), but \line \up0 \expndtw2\charscalex100 only 22 books, which contain the record of all time; w hich are justly \line \up0 \expndtw0\charscalex109 believed to be divine .... It is true our history has been written since \line \up0 \expndtw0\charscalex10 2 Artaxerxes very particularly, but has not been esteemed of like authority \lin e \up0 \expndtw0\charscalex102 with the former by our forefathers, because there has not been an exact \line \up0 \expndtw0\charscalex104 succession of prophets since that time. And how firmly we have given \line \up0 \expndtw0\charscalex10 3 credit to those books of our own nation, it is evident by what we do; for, \li ne \up0 \expndtw-3\charscalex100 during so many ages as have already passed, no one has been so bold as \line \up0 \expndtw-1\charscalex100 either to add anythi ng to them, to take anything from them, or to make any \line \up0 \expndtw0\char scalex100 change in them; but it becomes natural to all Jews, immediately and fr om \line \up0 \expndtw0\charscalex100 their very birth, to esteem those books to contain divine doctrines, and to \line \up0 \expndtw-3\charscalex100 persist in them and, if occasion be, willingly to die for them.\ul0\super\cf22\f23\fs23 11 3 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Completion of the Old Testament Canon \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi322 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Thus far we have presented

evidence from the Septuagint, from Sirach, from \line \up0 \expndtw-2\charscalex 100 Josephus, and from Christ and the Apostles that the Canon of the Old Testame nt \line \up0 \expndtw0\charscalex100 was recognized and was in existence at lea st as early as the middle of the third \line \up0 \expndtw0\charscalex103 centur y B.C. For the Christian who accepts the Deity of our Lord Jesus Christ, \line \ up0 \expndtw0\charscalex103 His testimony alone is sufficient grounds for belief in the inspiration of the Old \line \up0 \expndtw-2\charscalex100 Testament. Th is does not tell us, however, just how these 39 books were brought \line \up0 \e xpndtw0\charscalex105 together into one volume, and there is very little informa tion available on the \line \up0 \expndtw0\charscalex105 subject. There is a tra dition about the Great Synagogue, headed by Ezra the \line \up0 \expndtw-2\chars calex100 Scribe, having collected the books to form the Canon. Some have associa ted this \line \up0 \expndtw0\charscalex102 Great Synagogue with the great convo cation described in Nehemiah 8-10, but \line \up0 \expndtw0\charscalex106 there is little similarity between the two. The Destructive Critics have denied \line \up0 \expndtw0\charscalex102 altogether the existence of the Great Synagogue, si nce they would try to prove \line \up0 \expndtw0\charscalex100 the very late dat e of the writing of most of the Old Testament. While much of the \line \up0 \exp ndtw-1\charscalex100 tradition about the Great Synagogue is no doubt fanciful an d contrary to fact, it is \line \up0 \expndtw0\charscalex103 altogether reasonab le that the last five writers of the Old Testament who were \line \up0 \expndtw0 \charscalex102 more or less contemporaneous, Ezra, Nehemiah, Haggai, Zech ariah, and \line \up0 \expndtw0\charscalex100 Malachi, were responsible for not only restoring the political and religious life of \line \up0 \expndtw-1\charsc alex100 Israel after the Captivity, but also for collecting the sacred writings along with the \line \up0 \expndtw0\charscalex100 books they were led to write. There were no inspired writers after their time who \line \up0 \expndtw0\charsca lex100 would have been in a position to do so important a work and thus it seems most \line \up0 \expndtw0\charscalex100 reasonable to believe that there is som e basic truth associated with the tradition \line \up0 \expndtw-1\charscalex100 that the Canon was formed under the leadership of Ezra, the founder of the guild \line \up0 \expndtw-2\charscalex100 of the Scribes. \par\pard\ql \li1800\sb264\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE NEW TESTAMENT CANON \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 608\sb1\sl-280\slmult0\fi295 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 It is generally agreed that the New Testament writers did not get togethe r and \line \up0 \expndtw-1\charscalex100 decide to write a new canon of Scriptu re. The epistles were written to meet a \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1628\sb94\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ul0 \super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 113\ul0\nosupersub\cf7\f8\fs20 Jos ephus, \ul0\nosupersub\cf24\f25\fs20 Against Apion\ul0\nosupersub\cf7\f8\fs20 , I. 8, quoted by H. S. Miller, \ul0\nosupersub\cf24\f25\fs20 General Biblical Int roduction\ul0\nosupersub\cf7\f8\fs20 (Houghton, N.Y.: \up0 \expndtw-3\charscale x100 The Word Bearer Press, 1947), p. 104. \par\pard\ql \li10238\sb0\sl-230\slmu lt0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb29\sl-230\slm ult0 \up0 \expndtw-2\charscalex100 87 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz344\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g89}{\bkmkend Pg89}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0

\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\c harscalex100 \ul0\nosupersub\cf8\f9\fs24 particular local need and were addresse d either to a local church or to a person. \line \up0 \expndtw0\charscalex100 Th e Gospels and the Acts, being of an historical nature, were doubtless written, \ line \up0 \expndtw0\charscalex100 as Luke states: "That thou mightest know the c ertainty of those things, wherein \line \up0 \expndtw0\charscalex105 thou has be en instructed" (Luke 1:4). At the beginning the churches, if they \line \up0 \ expndtw0\charscalex100 possessed any Scriptures at all, had only the Old Testame nt. Paul did not write \line \up0 \expndtw-2\charscalex100 any epistles to the c hurches which he had established until at least ten years had \line \up0 \expndt w0\charscalex103 expired. The truth of the new dispensation was at the first dis seminated orally \line \up0 \expndtw0\charscalex100 through the preaching of Pau l and the other apostles and by means of prophets \line \up0 \expndtw-2\charscal ex100 who were raised up in each of the churches (cf. \ul0\nosupersub\cf12\f13\f s24 I Corinthians 14:29-33\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb 0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\sb11\sl-275\slmult0\fi268 \up0 \expn dtw0\charscalex103 There can be no doubt, however, but that the writers of the N ew Testament \line \up0 \expndtw0\charscalex105 books believed that they were wr iting under the inspiration of the Holy Spirit. \line \up0 \expndtw-2\charscalex 100 Christ had told His apostles, "He that heareth you heareth me," (Luke 10:16) , and \line \up0 \expndtw-1\charscalex100 He had promised to give them the Holy Spirit, whose ministry was "to guide them \line \up0 \expndtw0\charscalex100 int o all truth" (John 16:13). In this context Christ made it clear that He had many \line \up0 \expndtw0\charscalex100 things yet to communicate to them which He w as not yet free to speak. For one \line \up0 \expndtw0\charscalex100 thing, the Holy Spirit had not yet been given to them and further, the offer of the \line \ up0 \expndtw0\charscalex102 Kingdom which was soon to be made to Israel must fir st be acted upon before \line \up0 \expndtw0\charscalex100 revelation of the new dispensation of the Mystery could be unfolded. As to Paul, \line \up0 \expndtw0 \charscalex103 there is no doubt but that he was writing under the inspiration o f the Spirit. He \line \up0 \expndtw0\charscalex102 stated that he was writing w ords which the Holy Ghost teacheth (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians \line \up0 \expndtw-2\charscalex100 2:13\ul0\nosupersub\cf8\f9\fs24 ); that Chri st was speaking in him (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 13:3\ul0\nos upersub\cf8\f9\fs24 ); that he was delivering \line \up0 \expndtw0\charscalex104 that which he had received from God (\ul0\nosupersub\cf12\f13\fs24 1 Corinthia ns 15:3\ul0\nosupersub\cf8\f9\fs24 ); that the Lord had \line \up0 \expndtw0\ch arscalex100 committed authority unto him (\ul0\nosupersub\cf12\f13\fs24 2 Corint hians 10:8\ul0\nosupersub\cf8\f9\fs24 ); that the gospel he preached \line \up0 \expndtw-1\charscalex100 was not communicated to him by man but by a special rev elation of Jesus Christ \line \up0 \expndtw-1\charscalex100 personally (\ul0\nos upersub\cf12\f13\fs24 Galatians 1:12\ul0\nosupersub\cf8\f9\fs24 ); that what he was saying was by the word of the Lord \line \up0 \expndtw0\charscalex100 (\ul0\ nosupersub\cf12\f13\fs24 1 Thessalonians 4:15\ul0\nosupersub\cf8\f9\fs24 ); and that he had been divinely appointed as a preacher, \line \up0 \expndtw-3\charsca lex100 an apostle, and a teacher of the Gentiles (\ul0\nosupersub\cf12\f13\fs24 2 Timothy 1:11\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-275\slm ult0 \par\pard\qj\li1800\ri1548\sb11\sl-275\slmult0\fi297 \up0 \expndtw0\charsca lex100 The Roman Church has made the claim that it gave the New to the world and \line \up0 \expndtw-1\charscalex100 decreed its inspiration through its church councils. However, it should be evident \line \up0 \expndtw0\charscalex100 that if the New Testament writings are inspired, they .were inspired when they \lin e \up0 \expndtw0\charscalex100 were written and not by reason of a church counci l which met several later. And, \line \up0 \expndtw0\charscalex105 of course, no church organization gave any part the New Testament to us, a \line \up0 \expndt w-1\charscalex100 considerable part having been written there was a chur ch in Rome. Paul's \line \up0 \expndtw0\charscalex100 epistles which were fro m Rome were not written from the church there but from \line \up0 \expndtw0\char scalex103 Roman prison. What we are saying thus far is that while the apostles m ay not \line \up0 \expndtw0\charscalex100 have been conscious that they were pro

ducing a canon of Scriptures, they were \line \up0 \expndtw0\charscalex106 consc ious of writing under the and guidance of the Holy Spirit and that their \line \ up0 \expndtw0\charscalex102 writings were at the time of their writing and there fore met the requirements for \line \up0 \expndtw-1\charscalex100 being canonica l. It is another story of how these twenty-seven books came to be \line \up0 \ex pndtw-3\charscalex100 collected into one volume and to be accepted as the auth oritative Word of God. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li18 00\ri1607\sb20\sl-270\slmult0\fi383 \up0 \expndtw-1\charscalex100 Paul had told churches to exchange epistles with other churches \ul0\nosupersub\cf12\f13\fs24 (Colossians \line \up0 \expndtw0\charscalex100 4:16\ul0\nosupersub\cf8\f9\fs24 ) and no doubt this is the way his letters and other New Testament writings \line \up0 \expndtw0\charscalex100 finally became known universally. This was a proce ss which required a number \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql \li10238\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f 8\fs20 88 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkm kstart Pg90}{\bkmkend Pg90}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\ li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li 1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 of years. But even by the time Peter wrote his second epistle it would seem that \up0 \expndtw0\charscalex106 P aul's letters were widely known and considered to be on a par with the Old \up0 \expndtw0\charscalex102 Testament (\ul0\nosupersub\cf12\f13\fs24 2 Peter 3:15, 1 6\ul0\nosupersub\cf8\f9\fs24 ). Miller quotes the following facts the familiarit y of \up0 \expndtw-2\charscalex100 the early Church Fathers with the New Testame nt books, which indicates that the \up0 \expndtw-2\charscalex100 major part of the New Testament was recognized as Scripture early in the \up0 \expn dtw-3\charscalex100 second century: \par\pard\qj \li2520\sb0\sl-280\slmult0 \par \pard\qj\li2520\ri1608\sb2\sl-280\slmult0 \up0 \expndtw-1\charscalex100 Clement of Rome (96 A.D.) quotes from Matthew, Luke, Romans, 1 \line \up0 \exp ndtw-1\charscalex100 Corinthians, Ephesians, 1 Timothy, Titus, Hebrews, an d 1 John. The \line \up0 \expndtw-2\charscalex100 Epistle of Barnabas \up0 \expndtw-2\charscalex100 (70-100 A.D.) has two quotations from the New \p ar\pard\ql \li2520\sb4\sl-276\slmult0\tx5822\tx8898 \up0 \expndtw-1\charscalex10 0 Testament, calling Matthew \tab \up0 \expndtw0\charscalex100 22:14 Scriptur e. Polycarp \tab \up0 \expndtw-1\charscalex100 (69-135 A.D.) \par\pard\qj \li2 520\ri1600\sb0\sl-276\slmult0 \up0 \expndtw-1\charscalex100 quotes from Matthew, Luke, John, Acts, 10 of Paul's epistles, and 1 John. \line \up0 \expndtw0\chars calex102 Justin Martyr (100-165 A.D.) quotes copiously from the New Testament \l ine \up0 \expndtw0\charscalex100 and states that the Gospels are read on Sunday interchangeably with the \line \up0 \expndtw0\charscalex102 Prophets. Irenaeus ( 125-192), in his writings which have come down to \line \up0 \expndtw-2\charscal ex100 us, makes 1800 quotations from the New Testament, recognizing the four \li ne \up0 \expndtw0\charscalex105 Gospels, Acts, 13 Pauline epistles, I Peter, I John, and Revelation as \line \up0 \expndtw0\charscalex107 canonical Scripture. The fact that these writers did not quote from all \line \up0 \expndtw0\charscal ex103 twenty-seven New Testament books is no proof that they did not know \line \up0 \expndtw0\charscalex104 them or recognize them as Scripture. It is remarkable that in the \line \up0 \expndtw0\charscalex102 comparatively few w ritings of that age which have come down to us, so \line \up0 \expndtw-3\charsca lex100 many references can be found to the New Testament books.\ul0\super\cf22\f 23\fs23 114 \par\pard\qj \li1800\ri1608\sb269\sl-275\slmult0\fi319 \up0 \expndtw 0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In the Second century several transl ations of the New Testament were made \up0 \expndtw0\charscalex105 into other la nguages. The Old Latin version (150 A.D.) contained 26 books, \up0 \expndtw0\c harscalex102 omitting 2 Peter. The Syriac version (150 A.D.) contained 22 books, omitting 2 \up0 \expndtw-2\charscalex100 Peter, 2 and 3 John, Jude, and Revelat ion. \ul0\nosupersub\cf9\f10\fs24 Tatian's Diatessaron\ul0\nosupersub\cf8\f9\fs2 4 (170 A.D.) made \up0 \expndtw-3\charscalex100 in the Syriac language was a ha rmony of the four Gospels. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\

li2068\sb9\sl-276\slmult0\tx5265 \up0 \expndtw-2\charscalex100 In the third c entury Origen \tab \up0 \expndtw-3\charscalex100 (185-254 A.D.) divided the writings into three \par\pard\qj \li1800\ri1608\sb9\sl-270\slmult0 \up0 \expn dtw-1\charscalex100 classes: Those received universally (the four Gospels, Acts, 13 Pauline epistles, \line \up0 \expndtw0\charscalex102 1 Peter, 1 John, and Re velation); those doubted by some churches (Hebrews, \line \up0 \expndtw-2\charsc alex100 James, 2 Peter, 2 and 3 John, and Jude); and finally, certain apocryphal books. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb10\ sl-276\slmult0\fi327 \up0 \expndtw0\charscalex100 By the fourth century such men as Eusebius, Cyril of Jerusalem, Athanasius, \line \up0 \expndtw-2\charscalex10 0 Chrysostom, Jerome, and Augustine bear witness to the fact that the 27 books o f \line \up0 \expndtw0\charscalex100 the New Testament were universally recogniz ed as canonical. Jerome's famous \line \up0 \expndtw0\charscalex106 Latin Vulgat e translation which has been the New Testament of the Roman \line \up0 \expndtw1\charscalex100 Catholic Church contains the same 27 books which comprise the Pr otestant New \line \up0 \expndtw-2\charscalex100 Testament. \par\pard\ql \li1800 \sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 DISPUTED BOOKS \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\s l-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl230\slmult0 \par\pard\ql\li1800\sb222\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 114\ul0\nosupersub\cf7\f8\fs 20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., pp. 131-137 . \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmul t0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 89 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz400\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g91}{\bkmkend Pg91}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi267 \up0 \expn dtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Mention has been made that the c anonicity of certain books has been disputed \up0 \expndtw0\charscalex102 from t ime to time. Books purporting to be Scripture have been divided into four \up0 \ expndtw-2\charscalex100 classes: \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pa rd\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\c f6\f7\fs24 The Homologoumena (confessed) Books \par\pard\qj \li1800\ri1604\sb261 \sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 T hese are books concerning which there has been little or no dispute. They \up0 \ expndtw-3\charscalex100 include 34 Old Testament and 20 New Testament books. \pa r\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupe rsub\cf6\f7\fs24 The Antilegomena (spoken against) Books \par\pard\qj \li1800\sb 0\sl-276\slmult0 \par\pard\qj\li1800\ri1605\sb8\sl-276\slmult0\fi305 \up0 \expnd tw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Certain Jewish teachers of the se cond century A.D. questioned the canonicity \up0 \expndtw-1\charscalex100 of Son g of Solomon, Ecclesiastes, Esther, Ezekiel, and Proverbs, either because \up0 \ expndtw-1\charscalex100 they were thought to contain contradictory statements to other parts of Scripture, \up0 \expndtw0\charscalex103 or did not mention the n ame of God, etc. In the New Testament Hebrews was \up0 \expndtw-1\charscalex100 questioned because of its uncertain authorship. James was disputed because of \u p0 \expndtw0\charscalex106 its seeming contradiction of Paul on the subject of j ustification. 2 Peter was \up0 \expndtw0\charscalex103 disputed because of diff

erence in style, language, and character from 1 Peter. \up0 \expndtw-2\charscale x100 Second and Third John were questioned because they were such pers onal \up0 \expndtw0\charscalex100 letters and were written by an "elder," but wa s this elder the Apostle John? Jude \up0 \expndtw0\charscalex103 was rejected by some because of his reference to Enoch from a \up0 \expnd tw0\charscalex102 Pseudepigraphical book and because of its similarity to 2 Pet er 2. Revelation \up0 \expndtw-1\charscalex100 was accepted at first but was la ter questioned because of its millennial ideas. By \up0 \expndtw-1\charscalex100 the end of the fourth century the doubts associated with these seven books were \up0 \expndtw-2\charscalex100 removed and all were accepted as canonical. \par\ pard\qj \li1800\ri1608\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex102 \ul0\no supersub\cf6\f7\fs24 The Apocryphal Books\ul0\nosupersub\cf8\f9\fs24 (The word means hidden or secret, but is used in the \up0 \expndtw-3\charscalex100 sense o f rejected or non-canonical.) \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 The Old Testament Apocrypha consists of 14 books: 1 and 2 Esdras, Tobit, \line \up0 \exp ndtw-2\charscalex100 Judith, The Rest of Esther, The Wisdom of Solomon, Ecclesia sticus, Baruch, with \line \up0 \expndtw0\charscalex105 the Epistle of Jeremiah, The Song of the Three Holy Children, The History of \line \up0 \expndtw0\charsc alex103 Susanna, Bel and the Dragon, The Prayer of Manasses, 1 and 2 Maccabees. \line \up0 \expndtw0\charscalex100 The Alexandrian Manuscript adds 3 and 4 Macca bees. Of these fourteen books \line \up0 \expndtw0\charscalex104 which Protestan ts consider apocryphal, the Roman Catholic Church declares \line \up0 \expndtw0\ charscalex102 eleven to be canonical: Tobit, Judith, Wisdom, Ecclesiasticus, Bar uch, 1 and 2 \line \up0 \expndtw0\charscalex103 Maccabees (appearing as separate books), and The Rest of Esther (added to \line \up0 \expndtw-2\charscalex100 ca nonical Esther) and The Three Holy Children, Susanna, and Bel and the \line \up0 \expndtw0\charscalex103 Dragon (added to canonical Daniel). These bo oks were written during the gap \line \up0 \expndtw0\charscalex100 between the T estaments and while they are valuable for historical reasons they \line \up0 \ex pndtw-1\charscalex100 were never considered canonical by the Jews; they are neve r quoted in the New \line \up0 \expndtw-2\charscalex100 Testament; they make no claim to inspiration; they contain historical inaccuracies \line \up0 \expndtw-2 \charscalex100 and they are on a much lower moral and spiritual level than the c anonical books. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri16 08\sb38\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex102 The New Testament Apoc rypha consists of gospels and epistles which were \line \up0 \expndtw0\charscale x102 written under the name of an apostle or of a well-known leader. Some fiftee n of \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\sl mult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb75\sl-230\s lmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 90 \par\pard\se ct\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg92}{\bkmkend Pg92}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmu lt0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult 0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 these extra-canonical books have been listed: The Teaching of the Twelve \line \up0 \expndtw0\charscalex105 Apostles, The Epistle of Barnabas, The First Epistle of Clement, the Second \line \up0 \expndt w-2\charscalex100 Epistle of Clement, The Shepherd of Hermas, The Apocalypse of Peter, The Acts \line \up0 \expndtw0\charscalex103 of Paul, including Paul and T hecla, The Epistle of Polycarp to the Philippians, \line \up0 \expndtw0\charscal ex107 The Seven Epistles of Ignatius, The Gospel of Pseudo-Matthew, The \line \up0 \expndtw0\charscalex105 Protevangelium of James, The Gospel of the N ativity of Mary, The Gospel of \line \up0 \expndtw0\charscalex100 Nicodemus, The Gospel of the Saviour's Infancy, and the History of Joseph the \line \up0 \expn dtw-3\charscalex100 Carpenter. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Pseudepigraphical Books ( false writings) \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri16 08\sb8\sl-276\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f1 0\fs24 Old Testament Books\ul0\nosupersub\cf8\f9\fs24 . The Roman Catholic Churc

h classifies these writings as \up0 \expndtw0\charscalex105 Apocryphal, since th ey accept as canonical the books which Protestants call \up0 \expndtw0\charscale x100 Apocryphal. These books are sometimes referred to as the \ul0\nosupersub\cf 9\f10\fs24 Wider Apocrypha\ul0\nosupersub\cf8\f9\fs24 or \up0 \expndtw0\charsca lex100 as \ul0\nosupersub\cf9\f10\fs24 Apocalyptic Literature\ul0\nosupersub\cf8 \f9\fs24 . They include books written from 200 B.C. to 200 A.D. \up0 \expndtw0\c harscalex104 which are ascribed to some Old Testament character as author. Some of the \up0 \expndtw-3\charscalex100 better known books are listed below: \par\p ard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1609\sb10\sl-275\slmult0 \fi268 \up0 \expndtw0\charscalex100 a. Apocalyptic Books: The Book of Enoc h, The Secrets of Enoch, The \line \up0 \expndtw0\charscalex105 Apocalypse of Baruch, The Rest of the Words of Baruch, The Assumption of \line \up0 \expndt w0\charscalex100 Moses, The Prophecy of Jeremiah, The Ascension of Isaiah, The A pocalypse of \line \up0 \expndtw0\charscalex105 Elijah, The Sibylline Oracles, T he Apocalypse of Esdras, The Apocalypse of \line \up0 \expndtw-3\charscalex100 Z ephaniah. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1604\sb1 4\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex105 b. Legendary Books: The Test ament of Adam, The Book of Jubilees, The \line \up0 \expndtw0\charscalex100 Test aments of Abraham, Isaac, and Jacob, The Testament of the Twelve \line \up0 \expndtw-1\charscalex100 Patriarchs, The Testament of Job, The Testa ment of Solomon, The Life of \line \up0 \expndtw-1\charscalex100 Asenath, T he Penitence of Jannes and Jambres, The Apocalypse of Abraham. \par\pard\qj \li1 800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 c. Books of Teaching: Magical Books of Moses, The Story of Achiacharus, \up0 \expndtw-3\charscalex100 cup-bearer to Esarhaddon, King of Persia. \par\pard\ql \li2065\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 d. Poetical Books: Psalms of Solomon and Addition to the Psalter. \par\pard\qj \ li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1576\sb8\sl-276\slmult0\fi268 \u p0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 New Testament Books\ul0\ nosupersub\cf8\f9\fs24 . These are books which pretend to have been written \lin e \up0 \expndtw0\charscalex102 by New Testament characters. Not all writers agre e on the classification of the \line \up0 \expndtw0\charscalex100 great mass of extra-canonical writings which were produced in the early church. \line \up0 \ex pndtw0\charscalex100 Some would classify all of the non-canonical books as Apocr yphal, while others \line \up0 \expndtw-2\charscalex100 would classify as Apo cryphal those that were considered to be genuine but \line \up0 \expndtw 0\charscalex102 uninspired, and as Pseudepigraphal those which were spurious. Mi ller lists the \line \up0 \expndtw0\charscalex105 following under this latter classification: seven gospels, that of Andrew, \line \up0 \expndtw0\chars calex100 Bartholomew, Barnabas, Matthias, Thomas, Peter, and Philip; eight Acts, that of \line \up0 \expndtw0\charscalex100 John, Paul, Peter, Andrew, Thoma s, Matthias, Philip, and Thaddaeus; four \line \up0 \expndtw0\charscalex102 Apocalypses, that of Peter, Paul, Thomas, and John; and the Epistle of Paul to \line \up0 \expndtw-3\charscalex100 the Laodiceans. \par\pard\ql \li10238\sb0\sl -230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl -230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb102\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 91 \par \pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg93}{\ bkmkend Pg93}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-27 5\slmult0 \par\pard\qj\li1800\ri1603\sb113\sl-275\slmult0\fi268 \up0 \expndtw0\c harscalex102 \ul0\nosupersub\cf8\f9\fs24 These Apocryphal and Pseudepigraphal books have been published in \up0 \expndtw-2\charscalex100 popular editio ns under such titles as \ul0\nosupersub\cf9\f10\fs24 The Lost Books of the Bible\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 The \u p0 \expndtw-2\charscalex100 Forgotten Books of Eden\ul0\nosupersub\cf8\f9\fs24 , although none of them were ever considered as part of \up0 \expndtw0\charscalex 100 the Bible. A few quotations from them should serve to show their true charac ter \up0 \expndtw-3\charscalex100 and why they were never seriously considered t o be inspired. \par\pard\qj \li1800\ri1605\sb264\sl-277\slmult0\fi268 \up0 \expn

dtw0\charscalex104 In the Gospel of the Infancy of Jesus Christ, chapter 7 is th e story of some \up0 \expndtw0\charscalex102 sisters whose brother was bewitched by a woman and turned into a mule. The \up0 \expndtw-1\charscalex100 sisters ca me to the Virgin Mary for help: "Hereupon St. Mary was grieved at their \line \u p0 \expndtw0\charscalex100 case, and taking the Lord Jesus, put him upon the bac k of the mule. And said to \line \up0 \expndtw0\charscalex100 her son, O Jesus C hrist, restore according to thy extraordinary power this mule, \up0 \expndtw0\ch arscalex102 and grant him to have again the shape of a man and a rational creatu re, as he \up0 \expndtw0\charscalex102 had formerly. This was scarce said by the Lady St. Mary, but the mule \up0 \expndtw0\charscalex102 immediate ly passed into a human form, and became a young man without any \up0 \expndtw-3\ charscalex100 deformity.''\ul0\super\cf22\f23\fs23 115 \up0 \expndtw-3\charscale x100 \ul0\nosupersub\cf8\f9\fs24 (7:24-26). \par\pard\qj \li1800\ri1606\sb261\sl -280\slmult0\fi268 \up0 \expndtw0\charscalex103 In the Epistle of Barnabas the L evitical dietary laws are discussed. "Neither \line \up0 \expndtw0\charscalex100 shall thou eat of the hyena; that is, again, be not an adulterer, nor a corrupt or of \line \up0 \expndtw0\charscalex100 others; neither be like to such. And wh erefore so? - because that creature every \line \up0 \expndtw-2\charscalex100 ye ar changes its kind, and is sometimes male and sometimes female.''\ul0\super\cf2 2\f23\fs23 116\ul0\nosupersub\cf8\f9\fs24 (9:8). \par\pard\qj \li1800\ri1606\sb 261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 Gospel of Thomas: "Another time Jesus went forth into the street, and a boy \up0 \expndtw0\charscalex100 r unning by, rushed upon his shoulder; at which Jesus being angry, said to him, \u p0 \expndtw-2\charscalex100 thou shalt go no farther. And he instantly fell down dead.''\ul0\super\cf22\f23\fs23 117\ul0\nosupersub\cf8\f9\fs24 (2:7-9) \par\pa rd\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb20\sl-379\slmult0 \up0 \e xpndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 14\ul0\nosupersub\cf20\f21\fs 32 THE COVENANTS OF SCRIPTURE \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard \ql\li1800\sb51\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6 \f7\fs24 INTRODUCTION \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li180 0\ri1608\sb14\sl-273\slmult0\fi294 \up0 \expndtw-1\charscalex100 \ul0\nosupersub \cf8\f9\fs24 The covenants of God are very intimately related to the dispensatio ns of God. \up0 \expndtw0\charscalex100 In fact, in some cases the covenants giv e the content to the dispensations. The \up0 \expndtw0\charscalex100 Noahic Cove nant is the basis for the Dispensation of Human Government. The \up0 \expndtw0\c harscalex105 best way to describe the Dispensation of Promise is to define the A brahamic \up0 \expndtw0\charscalex103 Covenant. The Dispensation of Law is simpl y the administration of the Mosaic \up0 \expndtw0\charscalex106 Covenant. The Ki ngdom Dispensation will see the fulfillment of all of Israel's \up0 \expndtw-3\c harscalex100 covenants of promise. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\ pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi266 \up0 \expndtw-2\charscalex100 The re are questions, however, regarding the relationship of these covenants to \lin e \up0 \expndtw-2\charscalex100 members of the Body of Christ in this di spensation of the mystery \up0 \expndtw-3\charscalex100 - an \par\pard\qj \l i1800\ri1608\sb17\sl-260\slmult0 \up0 \expndtw0\charscalex105 arrangement which was never before revealed by God, as has already been \line \up0 \expndtw0\chars calex100 pointed out in the Prologue to this book. Historical Christendom, espec ially in its \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1644\ sb197\sl-240\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\ super\cf23\f24\fs19 115\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs2 0 The Lost Books of the Bible and The Forgotten Books of Eden\ul0\nosupersub\cf7 \f8\fs20 (Cleveland, Ohio: The World Publishing \up0 \expndtw-2\charscalex100 C o., 1948), p. 46. \par\pard\ql \li1800\ri4586\sb0\sl-240\slmult0 \up0 \expndtw-2 \charscalex100 \ul0\super\cf23\f24\fs19 116\ul0\nosupersub\cf7\f8\fs20 \ul0\nos upersub\cf24\f25\fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ., p. 155. \line \up0 \exp ndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 117\ul0\nosupersub\cf7\f8\fs20 \u l0\nosupersub\cf24\f25\fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ., p. 61. \par\pard\ ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard \ql\li10238\sb9\sl-230\slmult0 \up0 \expndtw-2\charscalex100 92

{\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz410\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g94}{\bkmkend Pg94}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\c harscalex100 \ul0\nosupersub\cf8\f9\fs24 covenant type of theology, has practica lly taken these covenants away from the \up0 \expndtw0\charscalex100 people with whom God made them, and has appropriated them to the Church of \up0 \expndtw0\c harscalex105 this dispensation. On the other hand, some dispensationalists, in a n effort to \up0 \expndtw0\charscalex105 maintain the unique distinctiveness of this dispensation of the mystery, have \up0 \expndtw-1\charscalex100 denied tha t the present Church has any relationship whatsoever to Israel's \up0 \ expndtw-1\charscalex100 covenants. It shall be our purpose to study the covenant s to see if either of these \up0 \expndtw-2\charscalex100 positions is true or p erhaps to arrive at a mediating position. \par\pard\ql \li1800\sb0\sl-276\slmult 0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 Key Scriptures \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\p ard\qj\li1800\ri1609\sb38\sl-260\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul 0\nosupersub\cf8\f9\fs24 The following two New Testament Scriptures make it very plain that the \up0 \expndtw-2\charscalex100 covenants belong primar ily to Israel: \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\ri160 8\sb22\sl-270\slmult0 \up0 \expndtw0\charscalex103 Who are Israelites; to whom p ertaineth the adoption, and the glory, and \up0 \expndtw0\charscalex100 the cove nants, and the giving of the law, and the service of God, and the \up0 \expndtw3\charscalex100 promises (Romans 9:4). \par\pard\qj \li2520\sb0\sl-280\slmult0 \ par\pard\qj\li2520\ri1608\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex102 That a t that time ye (Gentiles) were without Christ, being aliens from the \up0 \expnd tw0\charscalex100 commonwealth of Israel, and strangers from the covenants of pr omise ... \up0 \expndtw-3\charscalex100 (Ephesians 2:12). \par\pard\qj \li1800\r i1603\sb264\sl-276\slmult0\fi263 \up0 \expndtw0\charscalex106 While it is true t hat the six things mentioned in Romans 9:4 pertain to the \line \up0 \expndtw-1 \charscalex100 nation of Israel as revealed in the Old Testament prophetic progr am, it cannot be \line \up0 \expndtw-2\charscalex100 denied that some of the se things also pertain to the Body of Christ in this \line \up0 \expnd tw-1\charscalex100 unprophesied dispensation of the mystery. All dispensationali sts will agree that if \line \up0 \expndtw0\charscalex100 any Scripture applies specifically to the Body of Christ it is the prison epistles of \line \up0 \expn dtw-1\charscalex100 Paul, and in these epistles we find Adoption (\ul0\n osupersub\cf12\f13\fs24 Ephesians 1:5\ul0\nosupersub\cf8\f9\fs24 ), the Glory (\ul0\nosupersub\cf12\f13\fs24 2 \line \up0 \expndtw-1\charscalex100 Timothy 2 :10\ul0\nosupersub\cf8\f9\fs24 ), and Promises (\ul0\nosupersub\cf12\f13\fs24 Ep hesians 1:13; 2 Timothy 1:1\ul0\nosupersub\cf8\f9\fs24 ). And if all of Paul's \ line \up0 \expndtw0\charscalex102 epistles be accepted as addressed to the Churc h of this dispensation, then we \line \up0 \expndtw0\charscalex104 have numerous other references to indicate that we today have some kind of \line \up0 \expndt w-2\charscalex100 relationship to the blessings contained in the covenant s of promise besides \line \up0 \expndtw0\charscalex102 Adoption and Glory. F or example, Paul states concerning the promise made to \line \up0 \expndtw-3\cha rscalex100 Abraham: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ ri1608\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex100 That the blessing of Abra ham might come on the Gentiles through Jesus \up0 \expndtw-1\charscalex100 Chris

t; that we might receive the promise of the Spirit through faith .... And \up0 \ expndtw0\charscalex102 this I say, that the covenant, that was confirmed before of God in Christ, \up0 \expndtw0\charscalex103 the law, which was four hundred a nd thirty years after, cannot disannul, \up0 \expndtw0\charscalex104 that it sho uld make the promise of none effect .... And if ye be Christ's, \up0 \expndtw0\c harscalex104 then are ye Abraham's seed, and heirs according to the pr omise \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Galatians 3:1 4, 17, 29\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb261\sl-280 \slmult0\fi312 \up0 \expndtw0\charscalex100 Paul also relates members of the Bod y of Christ to the New Covenant, for he \line \up0 \expndtw0\charscalex106 deliv ers the observance of the Lord's Supper with its commemoration of the \line \up0 \expndtw0\charscalex100 blood of the New Covenant to the Corinthians (\ul0\nosu persub\cf12\f13\fs24 1 Corinthians 11:25\ul0\nosupersub\cf8\f9\fs24 ), and furth er \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmu lt0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmu lt0 \par\pard\ql\li10238\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0 \nosupersub\cf7\f8\fs20 93 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\par d\sb0\sl-240{\bkmkstart Pg95}{\bkmkend Pg95}\par\pard\qj \li1800\sb0\sl-260\slmu lt0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult 0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\sb186\sl-260 \slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 states that God had made him an able minister of the New Covenant (\ul0\nosupersu b\cf12\f13\fs24 2 \up0 \expndtw-3\charscalex100 Corinthians 3:6\ul0\nosupersub\c f8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609 \sb4\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 In another passage Paul states that the Gentiles under his ministry "have been \line \up0 \expndtw-3\cha rscalex100 made partakers of Israel's spiritual things" \up0 \expndtw-3\cha rscalex100 (\ul0\nosupersub\cf12\f13\fs24 Romans 15:27\ul0\nosupersub\cf8\f9\fs 24 ). None of these \par\pard\qj \li1800\ri1603\sb0\sl-276\slmult0 \up0 \expn dtw0\charscalex103 passages state that God has taken the covenants away from Isr ael or that He \line \up0 \expndtw-2\charscalex100 has made the Gentiles to beco me the children of the covenants in place of Israel. \line \up0 \expndtw0\charsc alex100 The people of Israel were still the children of the covenants even after they had \line \up0 \expndtw0\charscalex103 crucified the Lord (\ul0\nosupersub \cf12\f13\fs24 Acts 3:25\ul0\nosupersub\cf8\f9\fs24 ), and Paul not only states that the covenants still \line \up0 \expndtw0\charscalex100 pertain to Israel, b ut he further states that in a future day the Deliverer will come \line \up0 \ex pndtw-1\charscalex100 to Zion in order to fulfill His covenant with that nation which at the present time is \line \up0 \expndtw-2\charscalex100 an enemy of the gospel (\ul0\nosupersub\cf12\f13\fs24 Romans 11:26-28\ul0\nosupersub\cf8\ f9\fs24 ). It thus seems to be the clear \line \up0 \expndtw0\charscalex1 02 teaching of the Apostle that the covenants were made with Israel, that Israel is \line \up0 \expndtw0\charscalex106 not at present enjoying the blessings of the covenants but that they will at a \line \up0 \expndtw0\charscalex103 future day, and that at the present time, members of the Body of Christ are, in \line \ up0 \expndtw-3\charscalex100 some sense, partaking of the spiritual blessings of these covenants. \par\pard\ql \li1800\sb268\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 Two Kinds of Covenants \par\pard\qj \li180 0\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \ expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 A covenant is a contract or a greement between two parties. It may be either \up0 \expndtw0\charscalex100 cond itional or unconditional in nature. A conditional covenant is one in which the \ up0 \expndtw0\charscalex100 fulfillment of the agreement depends upon both parti es faithfully carrying out the \up0 \expndtw0\charscalex100 terms of the contrac t. Such a covenant is usually characterized by the word \ul0\nosupersub\cf9\f10\ fs24 if \ul0\nosupersub\cf8\f9\fs24 - if \up0 \expndtw0\charscalex100 the party of the second part (man) keeps the law, then the Party of the first part \up0 \e xpndtw0\charscalex106 (God) will grant the blessing. The Mosaic Covenant is an e xample of such a \up0 \expndtw-3\charscalex100 covenant. It is introduced with a n \ul0\nosupersub\cf9\f10\fs24 if\ul0\nosupersub\cf8\f9\fs24 in Exodus 19:5: \p

ar\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmu lt0\fi268 \up0 \expndtw0\charscalex104 "If ye will obey my voice indeed, and kee p my covenant, then ye shall be a \up0 \expndtw-3\charscalex100 peculiar treasur e unto me above all people." \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\q j\li1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex102 An uncond itional covenant is one in which the fulfillment depends only upon \up0 \expndtw -2\charscalex100 the faithfulness of God. The New Covenant falls under this head ing. The contrast \up0 \expndtw-3\charscalex100 between these two types of coven ants is seen in Jeremiah 31\ul0\nosupersub\cf12\f13\fs24 :\ul0\nosupersub\cf8\f9 \fs24 31\ul0\nosupersub\cf12\f13\fs24 ,\ul0\nosupersub\cf8\f9\fs24 32: \par\par d\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb15\sl-273\slmult0\f i386 \up0 \expndtw0\charscalex100 "Behold, the days come, saith the Lord, that I will make a new covenant with \up0 \expndtw0\charscalex100 the house of Israel, and with the house of Judah: not according to the covenant \up0 \expndtw0\chars calex105 that I made with their fathers in the day that I took them by the hand to bring \up0 \expndtw-3\charscalex100 them out of the land of Egypt." \par\pard \qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1605\sb20\sl-270\slmult0\fi 335 \up0 \expndtw0\charscalex102 This covenant is characterized by the words, \u l0\nosupersub\cf9\f10\fs24 I will\ul0\nosupersub\cf8\f9\fs24 , referring to God fulfilling \up0 \expndtw0\charscalex100 His promise and purpose--I will put my l aw in their hearts - I will be their God - I \up0 \expndtw-3\charscalex100 will forgive their iniquity - I will remember their sin no more. \par\pard\ql \li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 Covenant Theology and the Covenants \par\p ard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\ pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\ pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb152\sl-230\slmult0 \up 0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 94 \par\pard\sect\sectd\f s24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg96}{\bkmkend Pg96}\par\ pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\p ard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\par d\qj\li1800\ri1608\sb118\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\ nosupersub\cf8\f9\fs24 Covenant Theology recognizes only two basic covenants in Scripture: the \line \up0 \expndtw-1\charscalex100 supposed Covenant of Works, m ade with Adam before the fall, promising eternal \line \up0 \expndtw0\charscalex 104 life in exchange for Adam's obedience, and the Covenant of Grace, providing \line \up0 \expndtw-1\charscalex100 salvation for fallen man. This latter covenant is made to include all of the \line \up0 \expndtw-1\charscalex10 0 covenants of God after the fall. The covenants are thus considered to be entir ely \line \up0 \expndtw0\charscalex100 redemptive in nature. Dispensationalists, on the other hand, view the covenants \line \up0 \expndtw0\charscalex104 as red emptive but also as applying to specific dispensational programs in the \line \u p0 \expndtw-3\charscalex100 plan of God. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex10 3 Dispensationalists, for example, view the Mosaic Covenant as temporary in \lin e \up0 \expndtw0\charscalex103 character, having its application from the time o f Moses to the death of Christ. \line \up0 \expndtw-2\charscalex100 They classif y it as a covenant of works in contrast with the New Covenant, and in \line \up0 \expndtw0\charscalex100 keeping with such passages as 2 Corinthians 3:6-18 an d Hebrews 8:13, they \line \up0 \expndtw0\charscalex102 believe that the Mosaic Covenant has been completely done away through the \line \up0 \expndtw-2\charsc alex100 death of Christ. On the other hand, Berkhof, a Covenant Theologian, stat es: \par\pard\qj \li2520\ri1602\sb261\sl-280\slmult0\tx2773 \up0 \expndtw-3\char scalex100 It \tab \up0 \expndtw0\charscalex105 (the covenant of grace) is essent ially the same in all dispensations, \line\up0 \expndtw-3\charscalex100 though i ts form of administration changes.\ul0\super\cf22\f23\fs23 118 \par\pard\qj \li2 520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1602\sb1\sl-280\slmult0 \up0 \expnd tw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 The covenant of Sinai was \ul0\nos upersub\cf9\f10\fs24 essentially\ul0\nosupersub\cf8\f9\fs24 the same as that es tablished with \up0 \expndtw-3\charscalex100 Abraham, though the form differed s

omewhat.\ul0\super\cf22\f23\fs23 119 \par\pard\qj \li1800\ri1608\sb265\sl-275\sl mult0\fi275 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Covenant t heologians, in regarding the covenants as completely redemptive in \up0 \expndtw -1\charscalex100 character and in holding that the Mosaic covenant is a covenant of grace, cannot \up0 \expndtw0\charscalex104 but believe that dispensationalis ts must be teaching salvation by works when \up0 \expndtw0\charscalex100 they ca ll the Mosaic Covenant a covenant of works. However, Chafer points out \up0 \exp ndtw-3\charscalex100 the following important fact concerning the Mosaic Covenant : \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1602\sb11\sl-275 \slmult0 \up0 \expndtw0\charscalex103 This covenant had governed Israel's conduc t as a redeemed people. It \up0 \expndtw-1\charscalex100 was given to them, howe ver, not as a means of redemption or attainment \up0 \expndtw0\charscalex100 unt o a covenant relation to God, but because they were in a right relation \up0 \ex pndtw0\charscalex106 to God as a redeemed nation under God's covenant with that people \up0 \expndtw-3\charscalex100 descended from Abraham.\ul0\super\cf22\f23\ fs23 120 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1589\sb11 \sl-275\slmult0\fi281 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In other words, Israel was God's elect nation before ever the Mosaic Covenant \u p0 \expndtw0\charscalex100 was entered into by reason of the unconditional Abrah amic Covenant. It should \up0 \expndtw-2\charscalex100 be evident, therefore, that the purpose of the Mosaic Covenant was not to \up0 \expndtw0\char scalex103 provide a means for redeeming Israel, but to provide a rule of life fo r a people \up0 \expndtw0\charscalex100 already upon redemption ground. While Is rael was yet in Egypt God said: "I will \up0 \expndtw0\charscalex102 redeem you with a stretched out arm... I will take you to me for a people, and I \up0 \expn dtw-2\charscalex100 will be to you a God" (Exodus 6:6, 7). And after their del iverance from Egypt and \up0 \expndtw-1\charscalex100 before coming to Sinai, Mo ses sang: "Thou in thy mercy has led forth the people \up0 \expndtw-3\charscalex 100 which thou hast redeemed" (Exodus 15:13). \par\pard\qj \li1800\sb0\sl-220\sl mult0 \par\pard\qj\li1800\ri1799\sb191\sl-220\slmult0 \up0 \expndtw-2\charscalex 100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 118\ul0\nosupersub\cf7\f8\f s20 Louis Berkhof, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupe rsub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941), p. 279. \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 119\ul0\nosupersub\cf7\f8 \fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 297. \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\supe r\cf23\f24\fs19 120\ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf 24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Dallas: Dallas Semi nary Press, 1947), VII, p. 98. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\par d\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb30\sl-230\slmult0 \up0 \e xpndtw-2\charscalex100 95 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz368\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g97}{\bkmkend Pg97}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0 \sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb92\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE COV ENANTS OF SCRIPTURE \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ ri1604\sb10\sl-275\slmult0\fi263 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf 8\f9\fs24 We are not here concerned with covenants between man and man, but only

\line \up0 \expndtw-1\charscalex100 with those between God and man. Scofi eld lists eight such covenants: the \line \up0 \expndtw0\charscalex100 Eden ic, the Adamic, the Noahic, the Abrahamic, the Mosaic, the Palestinian, the \lin e \up0 \expndtw0\charscalex102 Davidic, and The New Covenant.\ul0\super\cf22\f23 \fs23 121\ul0\nosupersub\cf8\f9\fs24 In addition to these Chafer lists a seco nd \line \up0 \expndtw0\charscalex100 New Covenant, holding that one New Covenan t has been made with Israel and \line \up0 \expndtw0\charscalex103 another with the Church.\ul0\super\cf22\f23\fs23 122\ul0\nosupersub\cf8\f9\fs24 Not all of these arrangements are actually called \line \up0 \expndtw0\charscalex100 coven ants in the Bible, but they do seem to partake of the nature of covenants. \line \up0 \expndtw0\charscalex104 Strangely enough, neither Scofield nor Chafer mention the Covenant of \line \up0 \expndtw-1\charscalex100 Circumcision (\ ul0\nosupersub\cf12\f13\fs24 Acts 7:8\ul0\nosupersub\cf8\f9\fs24 ). While there is a connection between the covenant made \line \up0 \expndtw0\charscalex103 wit h Abram in Genesis 15 and that of Circumcision made in Genesis 17, Paul \line \u p0 \expndtw-1\charscalex100 makes an important distinction between the two in Ro mans 4. In what follows we \line \up0 \expndtw0\charscalex100 shall list all of the arrangements which have been made by God and which have \line \up0 \expndtw2\charscalex100 been called covenants, whether or not the Scripture so designate s them. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\s lmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Covenant of Redemption \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\s b10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs2 4 Based upon the fact that God promised eternal life before the world began \up0 \expndtw0\charscalex102 (\ul0\nosupersub\cf12\f13\fs24 Titus 1:2\ul0\nosupersub \cf8\f9\fs24 ), and therefore before man was created, theologians have surmised \up0 \expndtw-1\charscalex100 that the Persons of the Godhead entered into a cov enant to provide salvation for \up0 \expndtw-2\charscalex100 mankind before they were created or had fallen into sin. It may be that this was in \up0 \expndtw-1 \charscalex100 the mind of the writer to the Hebrews when he spoke of the blood of the \up0 \expndtw0\charscalex103 everlasting covenant (\ul0\n osupersub\cf12\f13\fs24 Hebrews 13:20\ul0\nosupersub\cf8\f9\fs24 ). The Scriptu res relate the fact that the \up0 \expndtw0\charscalex100 Father sent the Son, a nd that the Son came to do the Father's will, and that the \up0 \expndtw0\charsc alex107 Father and the Son send the Holy Spirit, all of which appears to indicat e an \up0 \expndtw-3\charscalex100 agreement or compact between the Persons of t he Trinity. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 The Covenant of Works \par\pard\qj \li1800\sb0\s l-277\slmult0 \par\pard\qj\li1800\ri1607\sb7\sl-277\slmult0\fi268 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 This is the supposed covenant that Go d made with Adam before he fell, \up0 \expndtw0\charscalex100 promising hi m eternal life in exchange for his good works. While obedience was \up0 \expndtw 0\charscalex100 no doubt required for Adam to maintain his standing with God, th ere is no hint in \up0 \expndtw-1\charscalex100 Scripture that Adam was created in a lost condition or in one in which he needed \up0 \expndtw0\charscalex105 to earn eternal life. The only Scripture which can be marshalled in support of \up 0 \expndtw-1\charscalex100 such a covenant is \ul0\nosupersub\cf12\f13\fs24 Hose a 6:7\ul0\nosupersub\cf8\f9\fs24 where the word translated men is the generic t erm \up0 \expndtw0\charscalex103 for mankind (adam). If \ul0\nosupersub\cf9\f10\ fs24 adam\ul0\nosupersub\cf8\f9\fs24 is substituted for \ul0\nosupersub\cf9\f10 \fs24 men\ul0\nosupersub\cf8\f9\fs24 the verse would read: "But \up0 \expndtw-3 \charscalex100 they like Adam have transgressed the covenant." \par\pard\ql \li1 800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs 24 The Covenant of Grace \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li 1800\ri1616\sb1\sl-280\slmult0\fi280 \up0 \expndtw-1\charscalex100 \ul0\nosupers ub\cf8\f9\fs24 This designation, together with the one immediately above, forms the basis for \line \up0 \expndtw-1\charscalex100 Covenant Theology. It is suppo sedly a covenant which God made with the elect \par\pard\qj \li1800\sb0\sl-240\s lmult0 \par\pard\qj\li1800\ri3345\sb94\sl-240\slmult0 \up0 \expndtw-2\charscalex 100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 121\ul0\nosupersub\cf7\f8\f

s20 \ul0\nosupersub\cf24\f25\fs20 The Scofield Reference Bible\ul0\nosupersub\c f7\f8\fs20 (New York: Oxford University Press, 1945), p. 1357. \up0 \expndtw-3\ charscalex100 \ul0\super\cf23\f24\fs19 122\ul0\nosupersub\cf7\f8\fs20 Chalet, \ ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., VII, pp. 98, 99. \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slm ult0 \par\pard\ql\li10238\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 96 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz418\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g98}{\bkmkend Pg98}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0 \sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw-1\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 to provide and to apply to them eterna l salvation on the basis of grace. While it is \up0 \expndtw0\charscalex108 true that God is the God of all grace and that He has made many gracious \up0 \expnd tw0\charscalex104 arrangements with mankind, it is a mistake to single out one c ovenant as the \up0 \expndtw-1\charscalex100 Covenant of Grace. Such classificat ion blurs the distinctions between the various \up0 \expndtw0\charscalex103 cove nants which God has made and thus results in confusion of God's \up0 \expndtw-3\charscalex100 dispensational purposes. \par\pard\ql \li1800\sb0\sl-27 6\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ ul0\nosupersub\cf6\f7\fs24 The Edenic Covenant \par\pard\qj \li1800\sb0\sl-270\s lmult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \expndtw-2\char scalex100 \ul0\nosupersub\cf8\f9\fs24 Scofield and Chafer designate God's arrang ement with Adam before the fall as \up0 \expndtw-1\charscalex100 the Edenic Co venant. It might be called the rule of life for man under the \up0 \ expndtw-2\charscalex100 dispensation of Innocence. Scofield outlines it under se ven headings: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1602 \sb15\sl-273\slmult0 \up0 \expndtw0\charscalex100 (1) To replenish the earth wit h a new order--man; (2) to subdue the earth \line \up0 \expndtw0\charscalex102 t o human uses; (3) to have dominion over the animal creation; (4) to eat \line \u p0 \expndtw0\charscalex100 herbs and fruits; (5) to till and keep the garden; (6 ) to abstain from eating \line \up0 \expndtw-3\charscalex100 of the tree of know ledge of good and evil; (7) the penalty--death.\ul0\super\cf22\f23\fs23 123 \par \pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Adamic Covenant \par\pa rd\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb16\sl-272\slmult0\ fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Again, this is no t called a covenant but it is so considered by Scofield and \up0 \expndtw0\chars calex100 Chafer. It is the Divine arrangement which conditions man's life after the fall and \line \up0 \expndtw0\charscalex100 during the dispensation of Consc ience, as given in \ul0\nosupersub\cf12\f13\fs24 Genesis 3:14-19.\ul0\nosupersub \cf8\f9\fs24 It involves \up0 \expndtw0\charscalex100 the curse upon the serpen t, the promise of the Redeemer, the changed state of \up0 \expndtw0\charscalex10 6 the woman, the curse upon the earth, the sorrow of life, toilsome labor, and \ up0 \expndtw-3\charscalex100 physical death. \par\pard\ql \li1800\sb0\sl-276\slm ult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 The Noahic Covenant \par\pard\ql \li2065\sb0\sl-276\slmult 0 \par\pard\ql\li2065\sb8\sl-276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosu persub\cf8\f9\fs24 It is here in Genesis 9:9 that the word \ul0\nosupersub\cf9\f 10\fs24 covenant\ul0\nosupersub\cf8\f9\fs24 is first used in Scripture: \par\pa

rd\qj \li2520\ri1608\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex100 And I, be hold, I establish my covenant with you, and with your seed after \up0 \expndtw0\ charscalex107 you; and with every living creature that is with you, of the fowl, of the \up0 \expndtw0\charscalex100 cattle, and of every beast of the earth wit h you; from all that go out of the \up0 \expndtw-1\charscalex100 ark, to every b east of the earth. And I will establish my covenant with you; \up0 \expndtw0\cha rscalex100 neither shall all flesh be cut off any more by the waters of a flood; neither \up0 \expndtw-3\charscalex100 shall there be any more a flood to destro y the earth. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\ sb8\sl-276\slmult0\fi278 \up0 \expndtw-1\charscalex100 While the covenant seems to be primarily a promise never to destroy the earth \line \up0 \expndtw0\charsc alex102 with a flood, it also includes certain new conditions for man's life on earth. The \line \up0 \expndtw-2\charscalex100 fear of man is placed upon the an imal world, man is permitted to eat animal flesh, \line \up0 \expndtw0\charscale x103 but is forbidden to eat blood; and man is given the authority to practice c apital \line \up0 \expndtw0\charscalex103 punishment. Before this God had forbid den man to execute the death penalty \line \up0 \expndtw0\charscalex103 upon the murderer (\ul0\nosupersub\cf12\f13\fs24 Genesis 4:15\ul0\nosupersub\cf8\f9\fs 24 ). The granting of the basic right of man to \par\pard\ql \li1800\sb0\sl-230\ slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\ slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f2 4\fs19 123\ul0\nosupersub\cf7\f8\fs20 The Scofield Reference Bible, \ul0\nosupe rsub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 6. \par\pard\ql \li1 0238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li1 0238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 97 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz390\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g99}{\bkmkend Pg99}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0 \sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\c harscalex105 \ul0\nosupersub\cf8\f9\fs24 govern the earth for God is the basis for calling this arrangement the \up0 \expndtw-3\charscalex100 dispen sation of human government or authority. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 The Abrahamic Covenant \par\pard\qj \li1800\ri1590\sb264\sl-2 77\slmult0\fi274 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Abrah am apparently lived shortly after the confusion of tongues at the tower of \line \up0 \expndtw0\charscalex105 Babel. In retrospect man had apostatized from God under the three previous \line \up0 \expndtw0\charscalex100 dispensations, Innoc ence, Conscience, and Human Government. Mankind had \line \up0 \expndtw0\charsca lex103 arrived at the condition described in \ul0\nosupersub\cf12\f13\fs24 Roman s 1:21-32\ul0\nosupersub\cf8\f9\fs24 , where it is thrice stated \line \up0 \exp ndtw-2\charscalex100 that God had given man up. At this point God migh t have left man in this \line \up0 \expndtw-2\charscalex100 universally los t condition, or He might have destroyed him from off the face of the \line \up0 \expndtw0\charscalex100 earth. Instead, He announced His purpose to choose out a man by the name of \line \up0 \expndtw-1\charscalex100 Abram, who lived in the idolatrous city of \ul0\nosupersub\cf26\f27\fs24 Ur of the Chaldees\ul0\nosupers ub\cf8\f9\fs24 , and to make of him \line \up0 \expndtw-2\charscalex100 a great nation through which all of the other nations would ultimately be blessed. \par\

pard\qj \li1800\ri1606\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 T he call of Abram and the promised blessing is recorded in Genesis 12. In \line \ up0 \expndtw0\charscalex102 \ul0\nosupersub\cf12\f13\fs24 Genesis 13:14-18\ul0\n osupersub\cf8\f9\fs24 God further promised to give the land of Canaan to him an d \line \up0 \expndtw-1\charscalex100 his descendants for an everlasting possess ion. Then in Genesis 15:6 occurs the \line \up0 \expndtw0\charscalex105 statemen t upon which Paul based his whole argument of justification by faith \line \up0 \expndtw0\charscalex100 apart from works: "Abraham believed God, and it was counted to him for \line \up0 \expndtw-3\charscalex100 righteousness" \u p0 \expndtw-3\charscalex100 (Romans \up0 \expndtw-1\charscalex100 4:3). Immedia tely after Abraham was declared \par\pard\qj \li1800\ri1608\sb0\sl-280\slmul t0 \up0 \expndtw0\charscalex102 righteous on account of his faith, God entered i nto a covenant with him: "In the \up0 \expndtw0\charscalex102 same day the Lord made a covenant with Abram, saying, Unto thy seed have I \up0 \expndtw0\charscal ex100 given this land, from the river of Egypt unto the great river, the river E uphrates" \up0 \expndtw-3\charscalex100 (Genesis 15:18). \par\pard\qj \li1800\ri 1607\sb245\sl-276\slmult0\fi282 \up0 \expndtw-1\charscalex100 Although God had p reviously communicated His purpose to thus bless Abram, \line \up0 \expndtw0\cha rscalex100 it was not until he had been declared justified by faith that God act ually entered \line \up0 \expndtw0\charscalex100 into covenant with him. And it should be noted that as far as the Scripture goes, \line \up0 \expndtw0\charscal ex100 the covenant concerns only the land described above. The promise of blessi ng \line \up0 \expndtw0\charscalex100 upon all nations appears to be something d istinct from the covenant of Genesis \line \up0 \expndtw0\charscalex104 15:18. S ince God guaranteed this land to Abram's children for an everlasting \line \up0 \expndtw-2\charscalex100 possession, it should be evident that if Christi ans today are children of the \line \up0 \expndtw0\charscalex106 covenant t hey should have the right to lay claim to this real estate. This is a \line \up0 \expndtw-1\charscalex100 problem which Covenant theologians should face squarel y, for they do claim that \line \up0 \expndtw0\charscalex106 they are children o f the covenant. Paul nowhere states that believers in this \line \up0 \expndtw-1 \charscalex100 dispensation are children of the covenant, but he does say that t hey are children \line \up0 \expndtw-1\charscalex100 of Abraham (\ul0\nosupersub \cf12\f13\fs24 Galatians 3:7\ul0\nosupersub\cf8\f9\fs24 ), and that they are Abr aham's seed (Galatians 3: 29). \line \up0 \expndtw0\charscalex102 It is all impo rtant to understand, however, in what sense he calls them children \line \up0 \e xpndtw-2\charscalex100 and the seed. Galatians 3:8 states: "And the scripture, f oreseeing that God would \line \up0 \expndtw0\charscalex105 justify the heathen through faith, preached before the gospel unto Abraham, \line \up0 \expndtw-2\ch arscalex100 saying, In thee shall all nations be blessed." O'Hair comments on th is verse: \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\ri1578\sb1 9\sl-270\slmult0 \up0 \expndtw0\charscalex105 What people were seen when the gos pel was preached to Abram 24 \line \up0 \expndtw-2\charscalex100 years before he was circumcised, and 430 years before the law was \line \up0 \expnd tw-3\charscalex100 added to the gospel (Galatians 3:19)? The heathen (Gentiles) of Paul's \par\pard\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-2 30\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb74\sl230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 98 \par\pa rd\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg100}{\bk mkend Pg100}\par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-2 70\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270 \slmult0 \par\pard\qj\li2520\ri1603\sb137\sl-270\slmult0 \up0 \expndtw-2\charsca lex100 \ul0\nosupersub\cf8\f9\fs24 day. What was seen? That the uncircumcised he athen would be declared \up0 \expndtw0\charscalex100 righteous without circumc ision, without the law, without any religious \up0 \expndtw-3\charscalex10 0 observances; just as Abraham was, by faith without works.\ul0\super\cf22\f23\f s23 124 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1602\sb11\ sl-275\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Be lievers are called children of Abraham simply because they follow \up0 \expndtw0\charscalex100 Abraham's faith and are justified in the same way that h

e was, apart from works. \up0 \expndtw-1\charscalex100 They are not his children in the sense of becoming heirs to the specific covenant \up0 \expndtw0\charscal ex100 blessing promised to Abraham, which, as we have seen, was mainly concerned \up0 \expndtw0\charscalex100 with the promised land. And further, the Apostle m akes it plain that we today are \up0 \expndtw0\charscalex100 Abraham's seed by v irtue of our having been baptized into Christ, who, Himself, \up0 \expndtw-1\cha rscalex100 is Abraham's Seed. Since the land of Canaan was unconditionally guara nteed as \up0 \expndtw-2\charscalex100 the possession of Abraham's natural seed, we must believe that God will yet fulfill \up0 \expndtw-3\charscalex100 that pr omise in the future millennial kingdom. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupe rsub\cf6\f7\fs24 The Covenant of Circumcision \par\pard\qj \li1800\ri1608\sb264\ sl-276\slmult0\fi263 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Wh en Abram was ninety-nine years old, at least fifteen years after God had \line \ up0 \expndtw0\charscalex100 entered into covenant with him, God again appeared u nto him and gave him the \line \up0 \expndtw0\charscalex100 Covenant of Circumci sion. Under this covenant Abram's name was changed to \line \up0 \expndtw0\chars calex100 Abraham, for he was to become the father of many nations. The promise o f the \line \up0 \expndtw-1\charscalex100 land of Canaan was confirmed and the r ite of circumcision was imposed upon all \line \up0 \expndtw0\charscalex102 of h is male descendants, with the stipulation that an uncircumcised man would \line \up0 \expndtw-2\charscalex100 be cut off from God's people, for he had broken th e covenant (\ul0\nosupersub\cf12\f13\fs24 Genesis 17:14\ul0\nosupersub\cf8\f9\fs 24 ). \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slm ult0\tx3492 \up0 \expndtw0\charscalex100 In Romans \tab \up0 \expndtw0\charscal ex100 4 Paul distinguishes between Abram in uncircumcision and \par\pard\ qj \li1800\ri1598\sb0\sl-277\slmult0 \up0 \expndtw-2\charscalex100 Abraham in ci rcumcision. In this two-fold relationship Abraham became the father \line \up0 \ expndtw0\charscalex100 or leader of two different groups of God's people. He was first of all the father of \line \up0 \expndtw0\charscalex102 the uncircumcisio n, that is, of the Gentiles who were to be saved or justified by \line \up0 \exp ndtw0\charscalex102 faith alone apart from circumcision and the law. For this re ason Paul called his \line \up0 \expndtw0\charscalex100 gospel the \ul0\nosupers ub\cf9\f10\fs24 gospel of the uncircumcision\ul0\nosupersub\cf8\f9\fs24 (\ul0\n osupersub\cf12\f13\fs24 Galatians 2:7\ul0\nosupersub\cf8\f9\fs24 ). Abraham then became \line \up0 \expndtw-2\charscalex100 the father of the circumcision, that is, of the natural descendants of Abraham who \line \up0 \expndtw-1\charscalex1 00 would inherit the specific blessing of the covenant. For this reaso n Peter's \line \up0 \expndtw0\charscalex106 message is called \ul0\nosupersub\ cf9\f10\fs24 the gospel of the circumcision\ul0\nosupersub\cf8\f9\fs24 . The wor d gospel does not \line \up0 \expndtw-2\charscalex100 simply mean salvation f rom sin: it includes salvation unto something. Paul's \line \up0 \expndtw 0\charscalex103 gospel of the uncircumcision was a salvation unto membership in the Body of \line \up0 \expndtw0\charscalex100 Christ. Peter's gospel of the circumcision was salvation unto the promised \line \up0 \expndtw0\charsca lex104 spiritual and temporal blessings in the Messianic Kingdom. All of God's g ood \line \up0 \expndtw0\charscalex106 news is based upon faith in the work of C hrist, so that there is no difference \line \up0 \expndtw0\charscalex102 between these two gospels in this respect, but there was a difference between \line \up 0 \expndtw0\charscalex100 them in regard to nationality, ceremonies, dispensatio nal program, and ultimate \line \up0 \expndtw-3\charscalex100 destination. \par\ pard\qj \li1800\ri1608\sb245\sl-280\slmult0\fi289 \up0 \expndtw-1\charscalex100 Covenant Theology by its spiritualizing of the Old Testament promises, denies \l ine \up0 \expndtw0\charscalex100 that there will ever be a literal fulfillment o f the covenants, and therefore denies \line \up0 \expndtw0\charscalex100 that Ch rist will ever establish a universal kingdom of peace and righteousness \par\par d\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 124\ul0\n osupersub\cf7\f8\fs20 J. C. O'Hair, \ul0\nosupersub\cf24\f25\fs20 The Unsearcha ble Riches of Christ\ul0\nosupersub\cf7\f8\fs20 (Chicago: 1941), p. 58. \par\pa

rd\ql \li10238\sb0\sl-230\slmult0 \par\pard\ql\li10238\sb0\sl-230\slmult0 \par\p ard\ql\li10238\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 99 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz412\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g101}{\bkmkend Pg101}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 upon the earth at His second coming. It claims that the present dispensation is \line \up0 \expndtw0\charscalex105 th e final one and that all of the covenants are being fulfilled now in a spiritual \line \up0 \expndtw0\charscalex105 sense. Theologians of this school can hardly deny that Paul teaches a future \line \up0 \expndtw0\charscalex100 conversion o f Israel: "and so all Israel shall be saved" (Romans 11:26); but how \line \up0 \expndtw-1\charscalex100 is this to be accomplished? By making this the final di spensation, they are forced \line \up0 \expndtw0\charscalex100 to place this conversion of Israel into the present and here they run into \line \up 0 \expndtw0\charscalex100 insuperable difficulties. Therefore Hodge gives six ex tended arguments to try to \line \up0 \expndtw0\charscalex104 prove that the lan d of Canaan promised to Abraham will never be restored to \line \up0 \expndtw0\c harscalex100 Israel and that the salvation of all Israel probably means no more than a revival \line \up0 \expndtw-1\charscalex100 among the Jews.\ul0\super\cf2 2\f23\fs23 125\ul0\nosupersub\cf8\f9\fs24 But the Scripture teaches the conve rsion of Israel \ul0\nosupersub\cf9\f10\fs24 after\ul0\nosupersub\cf8\f9\fs24 t his \line \up0 \expndtw-1\charscalex100 present dispensation following the Secon d Coming of Christ. As James states it, \line \up0 \expndtw0\charscalex100 it is : "after this I will return, and will build again the tabernacle of David, which is \line \up0 \expndtw0\charscalex100 fallen down" (Acts 15:16), and as Paul ha s it in Romans 11:26, ungodliness will \line \up0 \expndtw0\charscalex106 be tur ned away from Jacob and all Israel will be saved by the coming of the \line \up0 \expndtw0\charscalex107 Deliverer, not before His coming. And Paul is careful t o add: "For this is my \line \up0 \expndtw-3\charscalex100 covenant unto them, w hen I shall take away their sins." \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\ pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi281 \up0 \expndtw-1\charscalex100 It should be remarked that the gospel of the circumcision began in Genesis 17 \line \up0 \expndtw-1\charscalex100 and was proclaimed by Christ in His earthly minis try and was continued by Peter \line \up0 \expndtw0\charscalex107 and the other apostles at Pentecost. Some time later God called out a new \line \up0 \expndtw1\charscalex100 apostle and committed to him a new, unprophesied dispensation. W henever that \line \up0 \expndtw-2\charscalex100 change took place there mus t have been the cessation of the circumcision \line \up0 \expndtw-1\chars calex100 dispensation, although outwardly there was a period of transiti on from one \line \up0 \expndtw0\charscalex100 program to the other, as seen i n the latter half of the book of Acts. Peter had the \line \up0 \expndtw0\charsc alex102 gospel of the circumcision committed to him in the beginning, but this d oes not \line \up0 \expndtw0\charscalex100 mean that he continued that ministry indefinitely. It was evidently God's will that \line \up0 \expndtw0\charscalex10 0 Peter conform to Paul's new message, since God sent Paul up to Jerusalem by \l ine \up0 \expndtw0\charscalex100 special revelation to communicate the gospel of the uncircumcision to the other \line \up0 \expndtw-3\charscalex100 apostles (\ ul0\nosupersub\cf12\f13\fs24 Galatians 2:2\ul0\nosupersub\cf8\f9\fs24 ). \par\pa

rd\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub \cf6\f7\fs24 The Mosaic Covenant \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pa rd\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\ nosupersub\cf8\f9\fs24 This was a temporary and conditional covenant. It is now called the Old \up0 \expndtw0\charscalex105 Covenant because it has been replaced by a new one. As pointed out in the \up0 \expndtw0\charscalex100 i ntroduction to this chapter Israel was already a covenant people on redemption \ up0 \expndtw0\charscalex104 ground when they entered into this agreement. The qu estion naturally arises, \up0 \expndtw0\charscalex100 Why would God place a rede emed people under a legal covenant of works? We \up0 \expndtw0\charscalex100 bel ieve that Paul answers that question which will be discussed later. Covenant \up 0 \expndtw0\charscalex100 Theology apparently can find no place in its scheme fo r such a covenant, so it is \up0 \expndtw-2\charscalex100 forced to call this a covenant of grace, in spite of the curse it pronounces upon all \up0 \expndtw-1\ charscalex100 who continue not in all things which are written in the book of th e law to do them, \up0 \expndtw0\charscalex103 and in spite of the fact it is sa id: "And the law is not of faith: but, The man that \up0 \expndtw-3\charscalex10 0 doeth them shall live in them" (Galatians 3:10-12). \par\pard\qj \li1800\sb0\s l-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1654\ sb134\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs20\ul0\s uper\cf23\f24\fs19 125\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nosupersu b\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: W m. B. Eerdmans Publishing Co., 1940), II, pp. \up0 \expndtw-3\charscalex100 808811. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 100 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz379\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g102}{\bkmkend Pg102}\par\pard\ql \li2066\sb0\sl-276\slmult0 \par\pard\ql\li2066 \sb0\sl-276\slmult0 \par\pard\ql\li2066\sb0\sl-276\slmult0 \par\pard\ql\li2066\s b0\sl-276\slmult0 \par\pard\ql\li2066\sb108\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf9\f10\fs24 The Inauguration of the Covenant. \ul0\nos upersub\cf12\f13\fs24 Exodus 24:1-8\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosuper sub\cf12\f13\fs24 Hebrews 9:16-22\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1 800\ri1608\sb264\sl-277\slmult0\fi278 \up0 \expndtw-2\charscalex100 A covenant s acrifice was offered which was never to be repeated. As yet there \line \up0 \ex pndtw-1\charscalex100 was no priesthood in Israel. Moses, the mediator of the co venant, not Aaron, had \line \up0 \expndtw0\charscalex100 young men kill the sac rifices and then he sprinkled the blood on the people after \line \up0 \expndtw0 \charscalex102 reading the covenant to them, saying: "Behold the blood of the co venant which \line \up0 \expndtw0\charscalex105 the Lord hath made with you conc erning all these words." All of this is highly \line \up0 \expndtw0\charscalex10 4 typical of the Person and work of Christ, as reflected in the book of Hebrews. \line \up0 \expndtw0\charscalex100 Christ, as the Mediator of the New Covenant, not as High-priest, offered Himself \line \up0 \expndtw-1\charscalex100 without spot to God. This aspect of His work made a provision of salvation for all \lin e \up0 \expndtw-3\charscalex100 mankind. \par\pard\qj \li1800\ri1607\sb264\sl-27 6\slmult0\fi281 \up0 \expndtw-1\charscalex100 Until the blood was sprinkled thos e who were to be priests had to worship afar \line \up0 \expndtw0\charscalex100 off and only Moses, the type of Christ, was to come near to God. Afterwards the

\line \up0 \expndtw-1\charscalex100 priests also were permitted to come near. Th is teaches us in type that Christ had \line \up0 \expndtw0\charscalex103 to shed His blood before His priestly ministry could begin. He was not a priest \line \ up0 \expndtw0\charscalex104 while He was on earth (\ul0\nosupersub\cf12\f13\fs2 4 Hebrews 8:4\ul0\nosupersub\cf8\f9\fs24 ), though doubtless His prayer the nig ht \line \up0 \expndtw0\charscalex100 before His death was in anticipation of His priestly work. The ministry of \line \up0 \expndtw0\charscalex104 priesthood is only for people who have already been brought into relationship \l ine \up0 \expndtw0\charscalex100 with God. This is why Jesus prayed in John 17: "I pray not for the world, but for \line \up0 \expndtw0\charscalex100 them which thou hast given me; for they are thine." Thus the Levitical sacrifices \line \u p0 \expndtw0\charscalex106 and ministry, while typifying the redemptive work of Christ, typified only that \line \up0 \expndtw0\charscalex100 aspect of it which applies to those who have already been brought into a saving \line \up0 \expndt w-3\charscalex100 relationship with God. \par\pard\ql \li1800\sb264\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The Three-fold Con tent of the Covenant. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li180 0\ri1623\sb1\sl-280\slmult0\fi301 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\ cf8\f9\fs24 1. The Law of the Ten Commandments, \ul0\nosupersub\cf12\f13\fs24 Ex odus 20:1-17\ul0\nosupersub\cf8\f9\fs24 , governing the moral \up0 \expndtw-3\ch arscalex100 life of Israel in relation to the righteous will of God. \par\pard\q l \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slmult0 \up0 \expndt w-2\charscalex100 2. The Judgments, \ul0\nosupersub\cf12\f13\fs24 Exodus 21:1\ul 0\nosupersub\cf8\f9\fs24 - 24:11, governing the social life of the people. \par \pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 3. The Ordinances, \ul0\nosupersub\cf12\f13\fs24 Exodus 24:12\ul0\nosupersub\cf8 \f9\fs24 - 31:18, governing the religious life of the \up0 \expndtw-2\charscale x100 people. \par\pard\qj \li1800\ri1590\sb264\sl-276\slmult0\fi268 \up0 \expndt w0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The Purpose of the Tabernacle with its Priesthood\ul0\nosupersub\cf8\f9\fs24 . The purpose of the \line \up0 \expndtw-2\charscalex100 tabernacle is stated in Exodus 25:8: "That I may dwell among them." Sin involves \line \up0 \expndtw-2\charscalex100 both penalt y and defilement. In the work of salvation there is a once-for-all \l ine \up0 \expndtw0\charscalex104 remission of the penalty of sin at the time fai th is placed in the Savior. In type \line \up0 \expndtw0\charscalex103 Israel ha d been brought into this position by having the blood of the Covenant \line \up0 \expndtw-1\charscalex100 sacrifice sprinkled upon them. Sins committed after th is bring defilement, so that \line \up0 \expndtw0\charscalex100 if God is to dwe ll among such people there must be cleansing. The High-priestly \line \up0 \expn dtw0\charscalex109 ministry of Christ by virtue of His blood which has been shed is that which \line \up0 \expndtw0\charscalex102 cleanses \ul0\nosupersub\cf9\f 10\fs24 the believer\ul0\nosupersub\cf8\f9\fs24 from sin, making possible fello wship with the Father and \line \up0 \expndtw0\charscalex104 the Son (\ul0\nosup ersub\cf12\f13\fs24 1 John 1:7\ul0\nosupersub\cf8\f9\fs24 ). In type, Israel nee ded to be cleansed constantly so that \line \up0 \expndtw0\charscalex100 God mig ht dwell among them. It was for this reason that the tabernacle worship \par\par d\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb72\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 101 \par\pard\sect\sectd\fs2 4\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg103}{\bkmkend Pg103}\par\ pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\p ard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\par d\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupe rsub\cf8\f9\fs24 with its priesthood was established. In the type, numer ous and repeated \up0 \expndtw0\charscalex102 sacrifices were necessary (\ul0\ nosupersub\cf12\f13\fs24 Hebrews 10:11\ul0\nosupersub\cf8\f9\fs24 ), but in the Antitype the once-for-all \up0 \expndtw0\charscalex102 sacrifice was of infinite value so that it covered all of the various aspects of the \up0 \expndtw0\chars calex100 Levitical offerings. Unless the above truth is recognized it will appea r that Israel \up0 \expndtw-1\charscalex100 under the Law Covenant was obtaining

salvation by the works of the law and not \up0 \expndtw-2\charscalex100 by the hearing of faith. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri 1608\sb9\sl-276\slmult0\fi383 \up0 \expndtw0\charscalex100 The sacrificial syste m of the covenant was a means of grace. The Law is the \line \up0 \expndtw0\char scalex107 expression of God's holy character, and the breaking of it results in a curse \line \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Galat ians 3:10\ul0\nosupersub\cf8\f9\fs24 ). On the basis of pure law the lawbreaker could hope for nothing \line \up0 \expndtw0\charscalex100 but condemnation. The Levitical sacrifices provided the way of escape from the \line \up0 \expndtw0\ch arscalex102 curse. Likewise, in this dispensation, the all-sufficiency of the once-for-all \line \up0 \expndtw-1\charscalex100 sacrifice of Christ i s the means whereby our relationship with God is kept \line \up0 \expnd tw-2\charscalex100 unbroken in spite of sin and failures which may break in on t he Christian life. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\cha rscalex100 \ul0\nosupersub\cf9\f10\fs24 The Purpose of the Law. \par\pard\qj \li 1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1613\sb1\sl-280\slmult0 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. To reveal the knowledge of si n: "I had not known sin, but by the law" (Romans \line \up0 \expndtw-2\charscale x100 7:7). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb 13\sl-273\slmult0\fi67 \up0 \expndtw0\charscalex103 2. To cause sin to become ex ceeding sinful: "But sin, that it might appear sin, \up0 \expndtw0\charscalex100 working death in me by that which is good; that sin by the commandment might \u p0 \expndtw0\charscalex102 become exceeding sinful" (Romans 7:13); "Moreover, th e law entered, that the \up0 \expndtw-3\charscalex100 offense might abound" (Rom ans 5:20). \par\pard\qj \li1800\ri1621\sb262\sl-280\slmult0 \up0 \expndtw0\chars calex100 3. To stop every mouth and bring in the whole world guilty before God ( Romans \up0 \expndtw-2\charscalex100 3:19). \par\pard\qj \li1800\sb0\sl-276\slmu lt0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi308 \up0 \expndtw0\charscale x100 It is evident from such passages as Romans 3:20 and Galatians 2:16 that the \up0 \expndtw-2\charscalex100 law was not given to save man or to deliver him f rom the dominion of sin. It would \up0 \expndtw0\charscalex105 thus appear that in the redemptive purposes of God, God placed His people \up0 \expndtw-1\charsca lex100 under the Law before He sent His Son into the world to die for sin in ord er to first \up0 \expndtw0\charscalex102 fully manifest the sinfulness of sin, s o that the need for salvation might be fully \up0 \expndtw0\charscalex105 realiz ed and so that the magnitude of the worth of Christ's sacrifice might be \up0 \e xpndtw-3\charscalex100 better understood and appreciated. \par\pard\ql \li1800\s b264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 W hat the Law Cannot Do. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li18 00\ri1616\sb1\sl-280\slmult0\fi279 \up0 \expndtw-1\charscalex100 \ul0\nosupersub \cf8\f9\fs24 1. It cannot justify the sinner: "Therefore by the deeds of the law there shall no \up0 \expndtw-2\charscalex100 flesh be justified in his sight" ( Romans 3:20). \par\pard\qj \li1800\ri1616\sb261\sl-280\slmult0\fi281 \up0 \expnd tw-1\charscalex100 2. It cannot deliver from the dominion of sin: "Sin shall not have dominion over \up0 \expndtw-2\charscalex100 you, for ye are not under the law, but under grace" (Romans 6:14). \par\pard\qj \li1800\sb0\sl-260\slmult0 \pa r\pard\qj\li1800\ri1608\sb37\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex102 3 . It can make nothing perfect: "For the law made nothing perfect" (Hebrews \up0 \expndtw-2\charscalex100 7:19). \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\ cf7\f8\fs20 102 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-24 0{\bkmkstart Pg104}{\bkmkend Pg104}\par\pard\qj \li1800\sb0\sl-280\slmult0 \par\ pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pa rd\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard \qj\li1800\ri1608\sb69\sl-280\slmult0\fi272 \up0 \expndtw-1\charscalex100 \ul0\n osupersub\cf8\f9\fs24 4. The reason for the inability of the law to accomplish t he above things is due \up0 \expndtw0\charscalex104 to the weakness and sinfulne ss of man's flesh (Romans 8:2), and not to any \up0 \expndtw-3\charscalex100 i nherent imperfection in the law (Romans 7:12). \par\pard\qj \li1800\ri1608\sb264

\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 Salvation under the Dispensation of Law\ul0\nosupersub\cf8\f9\fs24 . It is the p lain teaching of the New \line \up0 \expndtw-1\charscalex100 Testament that ever y one who did not continue in all things that are written in the \line \up0 \exp ndtw0\charscalex100 book of the law was under the curse, and it is equally plain that not one Israelite \line \up0 \expndtw0\charscalex100 ever continued in all that the law demanded. The conclusion is inescapable that \line \up0 \expndtw0\ charscalex100 all must have been under the curse of the law. Did this mean, then , that all were \line \up0 \expndtw-1\charscalex100 lost? No, it could not, for it is equally plain that many of the Old Testament saints \line \up0 \expndtw-1\ charscalex100 were saved. What, then, did the curse of the law mean? The law has a system of \line \up0 \expndtw0\charscalex100 penalties, the extreme one being death. Paul teaches that the law has dominion \line \up0 \expndtw0\charscalex10 0 over a man as long as he is alive, but that physical death frees one from the law \line \up0 \expndtw0\charscalex106 (\ul0\nosupersub\cf12\f13\fs24 Romans 7: 1-6\ul0\nosupersub\cf8\f9\fs24 ). We have already shown that the Israelites, by virtue of the \line \up0 \expndtw0\charscalex102 Abrahamic Covenant, the Pass over, and the Covenant sacrifice were on \line \up0 \expndtw0\charscalex10 6 redemption ground and were considered to be God's chosen nation and the \line \up0 \expndtw-2\charscalex100 people of God before ever the law was imposed upon them. Again, Paul makes it \line \up0 \expndtw0\charscalex104 plain that the La w, which was given 430 years after the promise to Abraham, \line \up0 \expndtw-1 \charscalex100 could not disannul the promise (\ul0\nosupersub\cf12\f13\fs24 Gal atians 3:17\ul0\nosupersub\cf8\f9\fs24 ). Therefore it should be clear that \lin e \up0 \expndtw0\charscalex100 salvation under the Dispensation of Law was upon the basis of the promise, and \line \up0 \expndtw-1\charscalex100 that while bre aking of the law might bring physical death, as it did in many cases, \line \up0 \expndtw-2\charscalex100 it could not result in disannulling of the promise. Ph ysical death is not necessarily \line \up0 \expndtw-3\charscalex100 synonymous w ith spiritual death, even when it is visited as a penalty. \par\pard\qj \li1800\ ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex100 In considering Old Testament salvation it must be remembered that the \up0 \expndtw0\ch arscalex105 Covenants deal with the people on a collective or nationalistic basi s and that \up0 \expndtw0\charscalex100 there is no statement about what one mus t do in order to be saved. There were \up0 \expndtw-2\charscalex100 doubtless in dividuals who were natural descendants of Abraham who were not in \up0 \expndtw2\charscalex100 reality children of God, even as Paul stated: "For they are not all Israel, which are \up0 \expndtw-2\charscalex100 of Israel" (Romans 9:6). But those who were true children of the promise, such as \up0 \expndtw0\charscalex1 00 Moses and David, were saved, not by the works of the law, but by the Promise, \up0 \expndtw0\charscalex100 even though they may have suffered penalties for h aving broken the law. David \up0 \expndtw0\charscalex100 broke the law, but he k new the blessedness of the man to whom the Lord would \up0 \expndtw-3\charscalex 100 not impute sin (\ul0\nosupersub\cf12\f13\fs24 Romans 4:6-8\ul0\nosupersub\cf 8\f9\fs24 ). \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscale x100 \ul0\nosupersub\cf9\f10\fs24 The End of the Law. \par\pard\qj \li1800\sb0\s l-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 1. Christ is the end of the law for r ighteousness to every one that believeth \up0 \expndtw-3\charscalex100 (Romans 1 0:4). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi266 \up0 \expndtw-2\cha rscalex100 2. The end does not mean the destruction but the fulfillment of the l aw. Christ's \line \up0 \expndtw0\charscalex100 life perfectly fulfilled its pre cepts and His death perfectly fulfilled its demands of \line \up0 \expndtw-3\cha rscalex100 justice. \par\pard\ql \li2067\sb264\sl-276\slmult0 \up0 \expndtw-3\ch arscalex100 3. Ye are not under the law, but under grace (Romans 6:14). \par\par d\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb72\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 103 \par\pard\sect\sectd\fs2 4\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg105}{\bkmkend Pg105}\par\ pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\p

ard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\par d\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb69\sl-280\slmult0\fi 268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 4. The Old Testamen t or Covenant, called the ministration of condemnation \up0 \expndtw0\charscalex 100 and death has been "done away" and "abolished" as a dispensational system (\ ul0\nosupersub\cf12\f13\fs24 2 \up0 \expndtw-3\charscalex100 Corinthians 3:6-14\ ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb263\sl-277\slmult0\f i278 \up0 \expndtw-1\charscalex100 5. How and why is it true that believers are not under the law but under grace? \line \up0 \expndtw0\charscalex100 Christ die d under the curse of the law (\ul0\nosupersub\cf12\f13\fs24 Galatians 3:13\ul0\n osupersub\cf8\f9\fs24 ). Having satisfied all of its \line \up0 \expndtw0\charsc alex100 righteous claims through death He became free from the law. But Christ d id not \line \up0 \expndtw0\charscalex103 remain dead: He arose the third day, a nd we are told that believers arose with \line \up0 \expndtw0\charscalex100 Him. All of this is constructively or positionally true of the believer; wherefore h e \line \up0 \expndtw0\charscalex105 is admonished: "Likewise reckon ye also you rselves to be dead unto sin, but \line \up0 \expndtw0\charscalex102 alive unto G od through Jesus Christ our Lord" (Romans 6:11). The believer's \line \up0 \ex pndtw0\charscalex100 new life is thus a sharing of the resurrection life of Chri st and as such it is under \line \up0 \expndtw-2\charscalex100 grace. It would b e disastrous to put sinful flesh under grace. Rather, God puts the \line \up0 \e xpndtw-2\charscalex100 flesh to death through Christ so that we may walk in newn ess of life under grace. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw -3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Palestinian Covenant \par\pard\ qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi29 3 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This covenant is in reality a confirmation and amplification of the land promise \line \up0 \expndtw -2\charscalex100 of the Abrahamic Covenant. It is stated in \ul0\nosupers ub\cf12\f13\fs24 Deuteronomy \up0 \expndtw-2\charscalex100 30:1-10\ul0\nosupers ub\cf8\f9\fs24 . Dwight \par\pard\ql \li1800\sb4\sl-276\slmult0 \up0 \expndtw-3 \charscalex100 Pentecost has this to say about this covenant: \par\pard\qj \li25 20\ri1608\sb261\sl-280\slmult0 \up0 \expndtw-2\charscalex100 An analysis of this passage will show that there are seven main features in \line \up0 \expndtw0\ch arscalex100 the program there unfolded: (1) The nation will be plucked off the l and for \line \up0 \expndtw-1\charscalex100 its unfaithfulness \up0 \expndtw-3\ charscalex100 (Deut. \up0 \expndtw-3\charscalex100 28:63-68; \up0 \expndtw-3\cha rscalex100 30:1-3); \up0 \expndtw-1\charscalex100 (2) there will be a futur e \par\pard\qj \li2520\ri1602\sb0\sl-280\slmult0 \up0 \expndtw0\charscalex100 re pentance of Israel (Deut. 28:63-68; 30:1-3); (3) their Messiah will return \up0 \expndtw-1\charscalex100 (Deut. 30:3-6); (4) Israel will be restored to the land (Deut. 30:5); (5) Israel \up0 \expndtw0\charscalex102 will be converted as a na tion (Deut. 30:4-8; Rom. 11:26, 27); (6) Israel's \up0 \expndtw-1\charscalex100 enemies will be judged (Deut. 30:7); (7) the nation will then receive her full \ up0 \expndtw-2\charscalex100 blessing (Deut. 30:9).\ul0\super\cf22\f23\fs23 126 \par\pard\ql \li1800\sb245\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos upersub\cf6\f7\fs24 The Davidic Covenant \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosup ersub\cf8\f9\fs24 This covenant is recorded in \ul0\nosupersub\cf12\f13\fs24 2 S amuel 7:12-16\ul0\nosupersub\cf8\f9\fs24 : \par\pard\qj \li2520\ri1608\sb264\sl277\slmult0 \up0 \expndtw0\charscalex100 And when thy days be fulfilled, and tho u shalt sleep with thy fathers, I will \line \up0 \expndtw-2\charscalex100 set u p thy seed after thee, which shall proceed out of thy bowels, and I will \line \ up0 \expndtw0\charscalex104 establish his kingdom. He shall build an house for m y name, and I will \line \up0 \expndtw0\charscalex105 establish the throne of hi s kingdom for ever. I will be his father and he \line \up0 \expndtw0\charscalex1 04 shall be my son. If he commit iniquity, I will chasten him with the rod of \l ine \up0 \expndtw0\charscalex100 men: but my mercy shall not depart away from hi m, as I took it from Saul, \line \up0 \expndtw0\charscalex100 whom I put away be fore thee. And thine house and thy kingdom shall be \line \up0 \expndtw-3\charsc alex100 established before thee: thy throne shall be established for ever. \par\

pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\p ard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 126\ul0 \nosupersub\cf7\f8\fs20 J. Dwight Pentecost, \ul0\nosupersub\cf24\f25\fs20 Thin gs to Come\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Dunham Publishing Co., 195 8), p. 97. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 104 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz426\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g106}{\bkmkend Pg106}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1617\sb186\sl-260\slmult0\fi303 \up0 \ex pndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Davidic Covenant is confir med in numerous places in the Old Testament, \up0 \expndtw-3\charscalex100 as in Psalm 89:3, 4, 34-36: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li25 20\ri1608\sb11\sl-276\slmult0 \up0 \expndtw0\charscalex104 I have made a covenan t with my chosen. I have sworn unto David my \line \up0 \expndtw0\charscalex105 servant, Thy seed will I establish for ever and build up thy throne to all \line \up0 \expndtw0\charscalex105 generations .... My covenant will I not break, no r alter the thing that is \line \up0 \expndtw0\charscalex103 gone out of my lips . Once have I sworn by my holiness that I will not lie \line \up0 \expndtw0\char scalex106 unto David. His seed shall endure for ever, and his throne as the sun \line \up0 \expndtw-3\charscalex100 before me. \par\pard\qj \li1800\sb0\sl-275\s lmult0 \par\pard\qj\li1800\ri1588\sb10\sl-275\slmult0\fi268 \up0 \expndtw-2\char scalex100 These words serve to show the absolutely unconditional charact er of this \up0 \expndtw0\charscalex100 covenant, which, if it means anyt hing at all, it means that God's oath will \up0 \expndtw0\charscalex100 someday be carried out in the literal establishment of David's throne and \up0 \expndtw-2\charscalex100 kingdom. That the fulfillment in a spir itual sense is meant and has already \up0 \expndtw0\charscalex100 occurred , as is claimed by Amillennialists, is clearly contradicted by \ul0\nosupersub\c f12\f13\fs24 Acts 15:16\ul0\nosupersub\cf8\f9\fs24 , \up0 \expndtw0\charscalex10 2 where some twenty years after the death and resurrection of Christ it is clear ly \up0 \expndtw0\charscalex106 stated that David's tabernacle is fallen down an d is in ruins. James makes it \up0 \expndtw0\charscalex102 abundantly clear that the setting up of David's throne and house will come only \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf9\f10\fs24 after\ul0\nosupersub\cf8\f9\fs24 the retu rn of Christ. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608 \sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 The covenant with David concerns four things: David's seed, David's house, \up0 \expndtw-2\charscalex100 David's throne, and David's kingdom. It is significant that Matthew's gospel, \up0 \expndtw0\charscalex100 which emphasizes the King and Kingdom aspe ct of Messiah, begins: "The book \up0 \expndtw-1\charscalex100 of the generation of Jesus Christ, the son of David." And it is also significant that \up0 \expnd tw0\charscalex103 at the Annunciation the angel told Mary: "the Lord God shall g ive unto him the \up0 \expndtw0\charscalex102 throne of his father David; and he shall reign over the house of Jacob for ever; \up0 \expndtw0\charscalex103 and of his kingdom there shall be no end." (Luke 1:32, 33). Peter confirms the \up0 \expndtw0\charscalex104 fact that Christ, the fruit of David's loins according t

o the flesh, was raised up \up0 \expndtw0\charscalex102 from the dead to sit on David's throne (\ul0\nosupersub\cf12\f13\fs24 Acts 2:30\ul0\nosupersub\cf8\f9\fs 24 ). We have already referred to \up0 \expndtw0\charscalex103 James' words in A cts 15:16, where he speaks of David's tabernacle or house, \up0 \expndtw0\charsc alex100 now in ruins, being restored after the return of Christ. Thus, the New T estament \up0 \expndtw0\charscalex102 confirms the literal fulfillment of the Da vidic Covenant in its entirety through the \up0 \expndtw-3\charscalex100 Lord Je sus Christ at His second coming to earth. \par\pard\ql \li1800\sb0\sl-276\slmult 0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 The New Covenant \par\pard\qj \li1800\ri1608\sb264\sl-277\slm ult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The New Co venant is referred to by name once in the Old Testament \up0 \expndtw2\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Jeremiah 31:31)\ul0\nosupersub\cf 8\f9\fs24 and nine times in the New Testament: four times in reference to \up0 \expndtw0\charscalex100 the blood of the New Covenant \ul0\nosupersub\cf12\f13\f s24 (Matthew 26:28; Mark 14:24, Luke 22:20; \ul0\nosupersub\cf8\f9\fs24 and\ul0\ nosupersub\cf12\f13\fs24 1 \up0 \expndtw0\charscalex102 Corinthians 11:25\ul0\n osupersub\cf8\f9\fs24 ), once in connection with Paul's ministry (\ul0\nosupersu b\cf12\f13\fs24 2 Corinthians 3:6\ul0\nosupersub\cf8\f9\fs24 ), \up0 \expndtw-1\ charscalex100 and four times in Hebrews (\ul0\nosupersub\cf12\f13\fs24 8:8, 13; 9:15; 12:24\ul0\nosupersub\cf8\f9\fs24 ). As we have already observed it \up0 \e xpndtw0\charscalex100 is a covenant made specifically with the house of Israel a nd the house of Judah. \up0 \expndtw0\charscalex102 It is New in that it fulfill s, cancels, and takes the place of the Mosaic Covenant, \up0 \expndtw-3\charscal ex100 which in the process became old. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nos upersub\cf7\f8\fs20 105 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\s b0\sl-240{\bkmkstart Pg107}{\bkmkend Pg107}\par\pard\qj \li1800\sb0\sl-275\slmul t0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\ slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Its Cha racter and Provisions\ul0\nosupersub\cf8\f9\fs24 . (1) Unconditional, (2) everla sting, (3) promises a \up0 \expndtw0\charscalex100 new heart and mind, (4) provi des forgiveness of sins, (5) imparts the Holy Spirit \up0 \expndtw-2\charscalex1 00 as an indwelling presence, (6) guarantees that the seed of Israel will never cease \up0 \expndtw0\charscalex100 to be a nation before God for ever, (7) provi des for the restoration of Jerusalem \up0 \expndtw-3\charscalex100 and of the la nd to Israel. \par\pard\qj \li1800\ri1607\sb265\sl-276\slmult0\fi336 \up0 \expnd tw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 The Relation of the New to the Other Covenants\ul0\nosupersub\cf8\f9\fs24 . The unconditional \line \up 0 \expndtw-2\charscalex100 covenants are designated as the covenants of promise. The Abrahamic seems to \line \up0 \expndtw-2\charscalex100 be basic to all of the others. The promise of the land in the Abrahamic is \line \up0 \expndtw0\charscalex100 developed in the Palestinian; the promise of redemption , national and universal, \line \up0 \expndtw-1\charscalex100 in the Abrahamic i s the subject especially of the New, and the promise of a great \line \up0 \expn dtw-2\charscalex100 nation in the Abrahamic is guaranteed in the Davidic. The Ne w stands in contrast \line \up0 \expndtw0\charscalex105 to the Old. It should be noted that when Paul states that the Law was added \line \up0 \expndtw-3\charsc alex100 (\ul0\nosupersub\cf12\f13\fs24 Galatians \up0 \expndtw-1\charscalex100 3 :19\ul0\nosupersub\cf8\f9\fs24 ), he did not mean that it became a part of the Abrahamic \line \up0 \expndtw-1\charscalex100 Covenant, for he had ju st declared that no one had the right to add anything to a \line \up0 \expndtw0\ charscalex108 covenant after it had been confirmed. The Law came in along sid e of the \line \up0 \expndtw0\charscalex103 Promise as a temporary arrangement t o be replaced by the covenant made in \line \up0 \expndtw-3\charscalex100 Christ 's blood. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb1 0\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24

The Relation of the New Covenant to the Body of Christ: Covenant Theology \up0 \expndtw0\charscalex100 or Amillennial View\ul0\nosupersub\cf8\f9\fs24 . This vi ew teaches that the Covenant has been taken away \up0 \expndtw0\charscalex108 fr om the natural seed of Abraham, literal Israel, and has been given to the \up0 \ expndtw0\charscalex103 Church, spiritual Israel. Hence, according to this view t he Church, the Body of \up0 \expndtw0\charscalex100 Christ, is the one and only party to the New Covenant. Since the New Covenant \up0 \expndtw0\charscalex103 i s fulfilled in and upon the Body of Christ, there remains no future place for it s \up0 \expndtw0\charscalex100 fulfillment, and hence the present dispensation m ust be the final one in the plan \up0 \expndtw0\charscalex100 of God, leaving no place for a future dispensation of the Kingdom. This view has \up0 \expndtw-3\c harscalex100 already been sufficiently dealt with. \par\pard\qj \li1800\sb0\sl-2 73\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\c harscalex102 \ul0\nosupersub\cf9\f10\fs24 The Two-Covenant Theory\ul0\nosupersub \cf8\f9\fs24 . This view is held by Chalet. He believes that the \up0 \expndtw0\ charscalex100 prophesied covenant of Jeremiah 31:31 applies only to the nation o f Israel, and \up0 \expndtw0\charscalex100 that another New Covenant, a heavenly one for the Body of Christ, was made in \up0 \expndtw-3\charscalex100 the blood of Christ. He states: \par\pard\qj \li2520\sb0\sl-274\slmult0 \par\pard\qj\li25 20\ri1601\sb13\sl-274\slmult0 \up0 \expndtw0\charscalex100 To suppose that th ese two covenants--one for Israel and one for the \up0 \expndtw0\charscalex 105 Church--are the same is to assume that there is a latitude of common \up0 \e xpndtw-1\charscalex100 interest between God's purpose for Israel and His purpose for the Church. \up0 \expndtw0\charscalex102 Israel's covenant, however, is new only because it replaces the Mosaic, \up0 \expndtw0\charscalex106 but the Churc h's covenant is new because it introduces that which is \up0 \expndtw-1\charscal ex100 God's mysterious and unrelated purpose. Israel's new covenant rest s \up0 \expndtw-1\charscalex100 specifically on the sovereign 'I will' of Jehova h, while the new covenant for \up0 \expndtw-3\charscalex100 the Church is made i n Christ's blood.\ul0\super\cf22\f23\fs23 127 \par\pard\qj \li1800\sb0\sl-280\sl mult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up0 \expndtw-2\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 Chafer no doubt arrived at this view in an e ffort to maintain the clear distinction \line \up0 \expndtw-2\charscalex100 whic h exists between Israel and the Church. However, we believe that there is \par\p ard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 127\ul0 \nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosup ersub\cf7\f8\fs20 ., VI, pp. 98, 99. \par\pard\ql \li10137\sb0\sl-230\slmult0 \p ar\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \ up0 \expndtw-2\charscalex100 106 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz409\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g108}{\bkmkend Pg108}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 some common interest between God's pu rposes for Israel and the Church, and \up0 \expndtw0\charscalex102 that is in th e area of Redemption. The blood of Christ, which is the blood of the \up0 \expnd tw0\charscalex103 New Covenant, is the only blood that Christ has shed, and it w as shed for the \up0 \expndtw0\charscalex100 remission of sins of the past, the

present, and the future. We do not believe that \up0 \expndtw0\charscalex104 the New Covenant was made with the Church of this dispensation, but we do \up0 \exp ndtw0\charscalex104 believe, as will be explained later, that the value of the b lood of that covenant \up0 \expndtw-3\charscalex100 accrues to the Church. \par\ pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0 \fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs24 Acts 28 Dispens ationalism\ul0\nosupersub\cf8\f9\fs24 . Those who hold the view that the Body of Christ \up0 \expndtw0\charscalex104 and the new dispensation began at or after Acts 28 also believe that the New \up0 \expndtw0\charscalex106 Covenant was bein g administered during the Acts period, after which it was \up0 \expndtw0\charsca lex100 suspended until the second coming of Christ, and that the Body of Christ which \up0 \expndtw-1\charscalex100 then came into being has no relation whatsoe ver to the New Covenant. It is upon \up0 \expndtw0\charscalex100 this basis that they rule out as unscriptural the observance of the Lord's Supper \up0 \expndtw -3\charscalex100 for the Body of Christ. \par\pard\qj \li1800\ri1603\sb264\sl-27 7\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The S cofield Acts 2 Dispensational View\ul0\nosupersub\cf8\f9\fs24 . This is the view generally adopted by \line \up0 \expndtw0\charscalex103 dispensationalists. It holds that while the New Covenant was made with Israel \line \up0 \expndtw0\char scalex100 and will be literally fulfilled upon Israel in the millennial kingdom, it applies to the \line \up0 \expndtw0\charscalex103 Body of Christ as far as i t is treated in the New Testament Scriptures. In other \line \up0 \expndtw0\char scalex107 words, everything that happened after the death of Christ in God's pro gram \line \up0 \expndtw-2\charscalex100 concerned the Body of Christ and did no t have Israel in view. Some who hold this \line \up0 \expndtw0\charscalex107 vie w do not believe that the Church has been actually placed under Israel's \line \ up0 \expndtw-3\charscalex100 covenant.\ul0\super\cf22\f23\fs23 128 \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nos upersub\cf9\f10\fs24 The Median Dispensational View\ul0\nosupersub\cf8\f9\fs24 . This is the view that falls between the Acts 2 \line \up0 \expndtw0\charscalex1 04 and the Acts 28 position for the beginning of this present dispensation of t he \line \up0 \expndtw0\charscalex100 mystery. It holds that the blessings of th e New Covenant began to be ministered \line \up0 \expndtw0\charscalex104 to the nation of Israel on the day of Pentecost in Acts 2, and that after Israel's \lin e \up0 \expndtw0\charscalex100 rejection of that ministry Israel was set aside t emporarily while God brought into \line \up0 \expndtw0\charscalex102 His program the heretofore unprophesied present dispensation of the mystery. \line \up0 \ex pndtw-2\charscalex100 This took place in the middle of the book of Acts, and hen ce the name \ul0\nosupersub\cf9\f10\fs24 Median\ul0\nosupersub\cf8\f9\fs24 for \line \up0 \expndtw-2\charscalex100 this view. This is the view which is here co nsidered to be the correct one. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\par d\qj\li1800\ri1607\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 The Apo stle Paul wrote letters to members of the Body of Christ during the \line \up0 \ expndtw0\charscalex100 latter half of the book of Acts in which he indicated tha t a spiritual transition was \line \up0 \expndtw0\charscalex104 then taking plac e from the old to the new order in which some practices were \line \up0 \expndtw 0\charscalex100 passing away (1 Corinthians 13). He also indicated that as a par t of the special \line \up0 \expndtw0\charscalex102 revelation given to him for the Body of Christ was the observance of the Lord's \line \up0 \expndtw0\charsca lex104 Supper (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 11:23\ul0\nosupersu b\cf8\f9\fs24 ) and the fact that in this dispensation God was \line \up0 \expnd tw-1\charscalex100 making the Gentiles to partake of Israel's spiritual things ( \ul0\nosupersub\cf12\f13\fs24 Romans 15:27\ul0\nosupersub\cf8\f9\fs24 ). Thus it \line \up0 \expndtw0\charscalex100 appears that in sovereign grace God has best owed upon the Gentiles who had \line \up0 \expndtw0\charscalex106 no covenant ti es with God (\ul0\nosupersub\cf12\f13\fs24 Ephesians 2:12\ul0\nosupersub\cf8\f 9\fs24 ), all of the spiritual blessings in \line \up0 \expndtw0\charscalex100 r edemption which He had covenanted with Israel and which Israel had rejected. \li ne \up0 \expndtw0\charscalex100 This was done, not in fulfillment of a covenant promise, but in sovereign grace, \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pa

rd\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f 24\fs20\ul0\super\cf23\f24\fs19 128\ul0\nosupersub\cf7\f8\fs20 Pentecost, \ul0\ nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 124. \par\pard \ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 107 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz431\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g109}{\bkmkend Pg109}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 and hence, although God has alwa ys been gracious, this is called the \up0 \expndtw-3\charscalex100 dispens ation of the grace of God (\ul0\nosupersub\cf12\f13\fs24 Ephesians 3:2\ul0\nosup ersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800 \ri1608\sb9\sl-277\slmult0\fi296 \up0 \expndtw0\charscalex100 The point here is that when Christ shed His blood it was the blood of the New \line \up0 \expndtw0 \charscalex100 Covenant. It is by that blood and that blood alone of the New Cov enant that any \line \up0 \expndtw0\charscalex105 sinner in any dispensation is reconciled to God. Only Israel comes under the \line \up0 \expndtw0\charscalex10 4 actual terms of that covenant, which includes material, physical, and spiritua l \line \up0 \expndtw0\charscalex100 blessings. But God, who is sovereign, has t he right, if He so wills, to do with His \line \up0 \expndtw0\charscalex106 own as He sees fit (\ul0\nosupersub\cf12\f13\fs24 Matthew 20:15\ul0\nosupersub\cf8\f 9\fs24 ), and He has seen fit to bestow all of the \line \up0 \expndtw0\charscal ex100 merits of that precious blood of the New Covenant upon undeservi ng and \line \up0 \expndtw-3\charscalex100 uncovenanted Gentiles in this dispen sation of the grace of God. \par\pard\ql \li6316\sb308\sl-368\slmult0 \up0 \expn dtw0\charscalex97 \ul0\nosupersub\cf14\f15\fs32 Part Three \par\pard\ql \li6316\ ri3405\sb34\sl-560\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\ fs48 Theology \line \up0 \expndtw0\charscalex98 Proper \par\pard\ql \li1891\sb37 2\sl-425\slmult0 \up0 \expndtw0\charscalex97 15 \ul0\nosupersub\cf20\f21\fs32 TH EISM \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1603\sb54\sl270\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Theis m is the belief in the existence of a God or of gods. Most generally the \up0 \e xpndtw-1\charscalex100 term is used to denote monotheism, or the belief in one G od. However, the word \up0 \expndtw-3\charscalex100 is associated with a variety of beliefs, as seen below. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql \li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7 \fs24 POLYTHEISM \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \ex pndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 This is belief in the existence of many gods. The Bible contains over 250 \up0 \expndtw0\charscalex108 referen ces to polytheism, where the name of god is used in the plural. The \up0 \expndt w0\charscalex100 Apostle Paul gives the origin of polytheism in \ul0\nosupersub\ cf12\f13\fs24 Romans 1:21-23\ul0\nosupersub\cf8\f9\fs24 as a result of the \up0 \expndtw-3\charscalex100 apostasy of man from the one true God: \par\pard\qj \l i2520\ri1608\sb264\sl-276\slmult0 \up0 \expndtw-1\charscalex100 Because that, wh en they knew God, they glorified him not as God, neither \up0 \expndtw0\charscal ex106 were thankful; but became vain in their imaginations, and their foolish \u p0 \expndtw-2\charscalex100 heart was darkened. Professing themselves to b e wise, they became \up0 \expndtw-1\charscalex100 fools, and changed the glor

y of the uncorruptible God into an image made \up0 \expndtw0\charscalex100 like unto corruptible man, and to birds, and fourfooted beasts, and \up0 \e xpndtw-3\charscalex100 creeping things. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex107 Polytheism is still the belief of millions of people. According to Edward A. \u p0 \expndtw-2\charscalex100 Marshall, \par\pard\qj \li2520\ri1609\sb261\sl-280\s lmult0 \up0 \expndtw-2\charscalex100 The Hindu pantheon has 330,000,000 deities. Besides these, trees, rivers, \line \up0 \expndtw-2\charscalex100 and fields ar e worshipped. Only a few of their deities are represented in \par\pard\ql \li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb202\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs2 0 108 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmksta rt Pg110}{\bkmkend Pg110}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li 2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li25 20\sb0\sl-260\slmult0 \par\pard\qj\li2520\ri1603\sb186\sl-260\slmult0 \up0 \expn dtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 idol form. Silver, gold, iron, wo od and stone are used. Most of their idols \up0 \expndtw-3\charscalex100 are evi l gods. Good spirits receive but little attention.\ul0\super\cf22\f23\fs23 129 \ par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-276\sl mult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The Evoluti onary theory represents mankind emerging from animalism as a \up0 \expndtw0\char scalex100 fetish worshipper, and then progressing through polytheism to monothei sm, and \up0 \expndtw0\charscalex100 finally to Judaism and Christianity. The Bi ble, however, teaches that man in the \up0 \expndtw0\charscalex102 beginning kne w the one true God, and for the reasons stated above became a \up0 \expndtw-1\ch arscalex100 degraded idolater. The Bible goes so far as to say that covetousness is basically \up0 \expndtw-3\charscalex100 idolatry (\ul0\nosupersub\cf12\f13\f s24 Colossians 3:5\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb264\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 HENOTHEISM \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\sl mult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 Henotheism is a form of polytheism, although the etymology of the name \up0 \expndtw0\chars calex100 means \ul0\nosupersub\cf9\f10\fs24 one god\ul0\nosupersub\cf8\f9\fs24 . It is the belief that there is one god for each region, or race, or \up0 \expnd tw0\charscalex100 nation. This type of belief can be seen in I Kings 20:23: "And the servants of the \up0 \expndtw0\charscalex100 king of Syria said unto him, T heir gods are gods of the hills; therefore they were \up0 \expndtw-2\charscalex1 00 stronger than we; but let us fight against them in the plain, and surely we s hall be \up0 \expndtw-3\charscalex100 stronger than they." \par\pard\ql \li1800\ sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 P ANTHEISM \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\ sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Pa ntheism is the doctrine that all (pan) is God (theism). This belief has been \li ne \up0 \expndtw0\charscalex100 accepted by millions both as a religion and as a philosophy. The term \ul0\nosupersub\cf9\f10\fs24 pantheist \line \up0 \expndtw 0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 was supposedly coined by John Toland in 1705, although, as the Encyclopedia \line \up0 \expndtw0\charscalex104 Brita nnica points out in an article on the subject, pantheism is very old and is \lin e \up0 \expndtw0\charscalex104 international. It traces the belief back to 1000 B.C. in India in connection with \line \up0 \expndtw0\charscalex102 Brahmanism, to ancient Egypt in the successive identifications of \ul0\nosupersub\cf9\f10\fs 24 Ra, Isis\ul0\nosupersub\cf8\f9\fs24 , and \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Osiris\ul0\nosupersub\cf8\f9\fs24 with the uni verse, to Greek philosophers from the \up0 \expndtw-1\charscalex100 6th ce ntury B.C. \par\pard\qj \li1800\ri1607\sb5\sl-275\slmult0 \up0 \expndtw-1\chars calex100 onwards, including Xenophanes, Parmenides, Heraclitus, and Cleant hes the \line \up0 \expndtw-1\charscalex100 Stoic, to strains of Neoplatoni sm in the Middle Ages, to representatives of \line \up0 \expndtw-2\charsc alex100 Christianity in Scotus Erigena (9th century) and David of Dinant (12th c

entury), to \line \up0 \expndtw0\charscalex100 representatives of Judaism in its Kabbalists, to Giordano Bruno who perished at \line \up0 \expndtw0\charscalex10 4 the stake in 1600 in the Inquisition, to Spinoza and John Toland, to the bette r \line \up0 \expndtw0\charscalex100 known pantheistic poets, Lessing and G oethe, and to philosophers Fichte, \line \up0 \expndtw-2\charscalex100 Schel ling, and Hegel, and theologians Schleiermacher and Strauss. It is not to be \li ne \up0 \expndtw0\charscalex100 supposed that all of these proponents of panthei sm advocated exactly the same \line \up0 \expndtw0\charscalex100 views, but all in some way expressed the basic principle of identifying the world \line \up0 \e xpndtw-3\charscalex100 with God. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pa rd\qj\li1800\ri1608\sb11\sl-275\slmult0\fi331 \up0 \expndtw-2\charscalex100 Wher eas the Bible teaches that God is not only \ul0\nosupersub\cf9\f10\fs24 in all\u l0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 15:28\ul 0\nosupersub\cf8\f9\fs24 ) but \line \up0 \expndtw0\charscalex100 is also \ul0\n osupersub\cf9\f10\fs24 over all\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf1 2\f13\fs24 Romans 9:5\ul0\nosupersub\cf8\f9\fs24 ), Pantheism teaches that God i s only \ul0\nosupersub\cf9\f10\fs24 in all\ul0\nosupersub\cf8\f9\fs24 . That is, \line \up0 \expndtw0\charscalex103 Christianity holds to both the Immanence and the Transcendence of God, but \line \up0 \expndtw0\charscalex100 Pantheism, by making the Universe to be God, must deny that God exists apart \line \up0 \expnd tw-2\charscalex100 from and over the Universe. \ul0\nosupersub\cf9\f10\fs24 Naturalistic Pantheism\ul0\nosupersub\cf8\f9\fs24 teaches that matter, the \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\ri1625\sb151\sl-220 \slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f 24\fs19 129\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf4\f5\fs20 Edward A. Ma rshall, \ul0\nosupersub\cf27\f28\fs20 Christianity and Non-Christian Religions C ompared\ul0\nosupersub\cf4\f5\fs20 , (Chicago: The Bible \up0 \expndtw-3\charsca lex100 Institute Colportage Association, 1910), p. 27. \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb3 2\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 109 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz451\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g111}{\bkmkend Pg111}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 material universe, is God and is ther efore eternal and is the cause of all life and \up0 \expndtw0\charscalex103 mind . \ul0\nosupersub\cf9\f10\fs24 Idealistic Pantheism\ul0\nosupersub\cf8\f9\fs24 denies any real existence to the material universe, \up0 \expndtw-1\charscalex10 0 identifying God as the sum-total of mind or spirit. Christian Science, as a re ligion, \up0 \expndtw0\charscalex100 falls into this category. Space forbids fur ther treatment of the subject, other than \up0 \expndtw-3\charscalex100 to state some of the main objections to this philosophy. \par\pard\qj \li1800\ri1608\sb2 61\sl-280\slmult0\fi314 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs2 4 It practically destroys the personality of God.\ul0\nosupersub\cf8\f9\fs24 It proves very difficult to pray to \line \up0 \expndtw0\charscalex100 the Univers e, or to find comfort in the Universe as a heavenly Father. The Bible \line \up0 \expndtw0\charscalex103 presents God as an infinite, personal Being, not simply as impersonal mind or \line \up0 \expndtw-3\charscalex100 principle. \par\pard\ qj \li1800\ri1609\sb261\sl-280\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\

nosupersub\cf9\f10\fs24 It makes God to be finite\ul0\nosupersub\cf8\f9\fs24 . A lthough it says that God is all, and would claim that \up0 \expndtw-1\charscalex 100 God is therefore infinite, yet this all is made up of finite parts. The sum total of all \up0 \expndtw0\charscalex102 human beings who have ever lived may n umber in the billions, but that is a far \up0 \expndtw-3\charscalex100 cry from infinity. Infinity is more than a very large number. \par\pard\qj \li1800\ri1607 \sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf9\f10 \fs24 It deifies man. \ul0\nosupersub\cf8\f9\fs24 Man is a part of God. Therefor e if man worships God he is \up0 \expndtw0\charscalex103 worshipping part of him self. Christ could claim identity with God (\ul0\nosupersub\cf12\f13\fs24 John 14:10; \up0 \expndtw0\charscalex100 10:30\ul0\nosupersub\cf8\f9\fs24 ), because He is one of the Persons of the Godhead, but no other human \up0 \expndtw-3\cha rscalex100 being can claim oneness with God in this sense. \par\pard\qj \li1800\ ri1608\sb264\sl-276\slmult0\fi300 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\ cf9\f10\fs24 It denies personal immortality to man\ul0\nosupersub\cf8\f9\fs24 . Pantheism would liken man's existence \line \up0 \expndtw0\charscalex106 to a ri pple on the surface of the ocean produced by the blowing of the wind, \line \up0 \expndtw0\charscalex100 which loses its identity when the wind ceases and it ag ain becomes a part of the \line \up0 \expndtw0\charscalex102 undifferentiated de ep. Another has said that it makes man to be a bottle of the \line \up0 \expndtw -1\charscalex100 ocean's water in the ocean, temporarily distinguishable by its limitation within the \line \up0 \expndtw-1\charscalex100 bottle, but lost again in the ocean, so soon as these fragile limits are broken. \par\pard\qj \li1800\ sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi403 \up0 \exp ndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 It destroys the basis for mora lity\ul0\nosupersub\cf8\f9\fs24 . Schopenhauer said that a Pantheism which \up0 \expndtw0\charscalex100 "explains every phenomenon as a theophany" must "also be applied to the most \up0 \expndtw-3\charscalex100 terrible and abominable pheno mena.''\ul0\super\cf22\f23\fs23 130 \par\pard\qj \li1800\ri1608\sb261\sl-280\slm ult0\fi283 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 If all is Go d, then not only all good but all evil is also God. The only way out of \up0 \ex pndtw0\charscalex103 this dilemma is simply to deny that evil exists, as the Chr istian Scientist does. \up0 \expndtw-3\charscalex100 Mary Baker Eddy wrote: \par \pard\qj \li2520\ri1600\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex100 If God , or good, is real, then evil, the unlikeness of God, is unreal .... We \up0 \ex pndtw0\charscalex104 learn in Christian Science that all in harmony of mortal mi nd or body is \up0 \expndtw0\charscalex100 illusion, possessing neither reality nor identity though seeming to be real \up0 \expndtw-3\charscalex100 and identic al... Man is incapable of sin, sickness, and death.\ul0\super\cf22\f23\fs23 131 \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0 \up0 \expndtw-1\charscalex100 \ ul0\nosupersub\cf9\f10\fs24 It is a necessitarian doctrine\ul0\nosupersub\cf8\f9 \fs24 . That is, it teaches that everything exists and acts of \line \up0 \expnd tw-1\charscalex100 necessity. It denies all freedom of second causes. If all thi ngs are necessitated, \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li180 0\sb172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul 0\super\cf23\f24\fs19 130\ul0\nosupersub\cf7\f8\fs20 "Pantheism," \ul0\nosupers ub\cf24\f25\fs20 Encyclopedia Britannica\ul0\nosupersub\cf7\f8\fs20 (Chicago: T he University of Chicago, 1947), XVII, p. 190. \par\pard\qj \li1800\ri1631\sb0\s l-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 131\ul0\nos upersub\cf7\f8\fs20 Mary Baker Eddy, \ul0\nosupersub\cf24\f25\fs20 Science and Health with Key to the Scriptures\ul0\nosupersub\cf7\f8\fs20 , (Boston: The Firs t Church of Christ \up0 \expndtw-3\charscalex100 Scientist, 1932), pp. 470, 472, 475. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb11\sl-230\slmult0 \up0 \expndtw-2\charscalex100 11 0 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz397\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}}

{\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g112}{\bkmkend Pg112}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 then sin is necessitated. But by making sin an activity of God, Pantheism \up0 \expndtw0\charscalex102 pr actically precludes the possibility of sin. Sin becomes only limitation or \up0 \expndtw-1\charscalex100 undeveloped good. Water is water, whether in the sewer or the drinking fountain, \up0 \expndtw-2\charscalex100 and God is God , whether in a scoundrel or a saint. Hodge says: \par\pard\qj \li2520\ri1608\sb2 62\sl-280\slmult0 \up0 \expndtw-1\charscalex100 Hegal says that sin is something unspeakably higher than the law-abiding \up0 \expndtw0\charscalex105 motion of the planets, or the innocence of plants. That is, it is a higher \up0 \expndtw-3 \charscalex100 manifestation of the life of God. \par\pard\ql \li1800\sb0\sl-276 \slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 An d he shows how Spinoza teaches that \par\pard\qj \li2520\ri1601\sb264\sl-276\slm ult0 \up0 \expndtw0\charscalex100 ... sin is nothing positive. It exists for us but not for God. The same things \line \up0 \expndtw0\charscalex100 which appear hateful in men are regarded with admiration in animals.. . It \line \up0 \expnd tw-2\charscalex100 follows then that sin, which only expresses an imperfection, cannot consist \up0 \expndtw-2\charscalex100 in anything which expresses a reality. We speak improperly, applying \up0 \expndtw0\charscalex107 human la nguage, when we say that we sin against God, or that men \up0 \expndtw-3\charsca lex100 offend God.\ul0\super\cf22\f23\fs23 132 \par\pard\qj \li1800\sb0\sl-275\s lmult0 \par\pard\qj\li1800\ri1609\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\chars calex102 \ul0\nosupersub\cf8\f9\fs24 After quoting Rosenkranz to the effect that if God be everything, and if there \up0 \expndtw0\charscalex100 be a Satan, God must be Satan, and that evil is in good and good is in evil, and \up0 \expndtw0 \charscalex100 without evil there can be no good, Hodge quotes a German writer w ho says that \up0 \expndtw-2\charscalex100 this system should be called \ul0\nos upersub\cf9\f10\fs24 Pandiabolism\ul0\nosupersub\cf8\f9\fs24 instead of \ul0\no supersub\cf9\f10\fs24 Pantheism\ul0\nosupersub\cf8\f9\fs24 . Hodge gives an \up0 \expndtw-3\charscalex100 extended exposition of Pantheism, devoting some 35 pag es to it. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276 \slmult0 \up0 \expndtw-4\charscalex100 \ul0\nosupersub\cf6\f7\fs24 DEISM \par\pa rd\qj \li1800\ri1576\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul 0\nosupersub\cf8\f9\fs24 Actually the words Deism and Theism mean the same thing , since one is \line \up0 \expndtw-2\charscalex100 derived from the Latin an d the other from the Greek for the name of God. \line \up0 \expndtw-1\ charscalex100 However, Deism has taken on a technical meaning describing belief in the \line \up0 \expndtw0\charscalex102 existence of God as the sou rce of infinite existence, with disbelief in revelation \line \up0 \expndtw0\cha rscalex106 and Christianity. Thiessen, in commenting on the rise and history of Deism, \line \up0 \expndtw-3\charscalex100 states: \par\pard\qj \li2520\sb0\sl-2 75\slmult0 \par\pard\qj\li2520\ri1608\sb10\sl-275\slmult0\fi134 \up0 \expndtw0\c harscalex102 English Deism arose as a result of nearly two centuries of controve rsy \line \up0 \expndtw0\charscalex103 about religious questions. The Copernican discoveries and the work of \line \up0 \expndtw0\charscalex106 Francis Bacon al so contributed somewhat to its rise. Lord Herbert, of \line \up0 \expndtw0\chars calex100 Cherbury (1581-1648), is known as the father of deism. Thomas Hobbes \l ine \up0 \expndtw0\charscalex100 (1588-1679), Charles Blound (1654-1693), Anthon y Collins (1676-1729), \line \up0 \expndtw-1\charscalex100 Matthew Tindal (16571733), Lord Bolingbroke (1678-1751), and Thomas \line \up0 \expndtw0\charscalex1 02 Paine (1727-1809) were English deists In France the deistic movement \line \u

p0 \expndtw0\charscalex106 did not get under way until a century after its rise in England. Voltaire \line \up0 \expndtw-1\charscalex100 (1694-1778) and Rouss eau \up0 \expndtw0\charscalex100 (1712-1778) may be classed as French \par\ pard\qj \li2520\ri1620\sb1\sl-280\slmult0 \up0 \expndtw-1\charscalex100 deists. Some modern evolutionary theories are deistic in their explanation \up0 \expndtw -3\charscalex100 of the universe.\ul0\super\cf22\f23\fs23 133 \par\pard\qj \li18 00\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1598\sb94\sl-240\slmult0 \up0 \expnd tw-2\charscalex100 \ul0\super\cf23\f24\fs19 132\ul0\nosupersub\cf7\f8\fs20 Char les Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\ f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1940), I, p. 305. \line \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 133\ul0\nosupersub\cf7\f8 \fs20 Henry C. Thiessen, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\ nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951),p. 75. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 111 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz450\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g113}{\bkmkend Pg113}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 608\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f 9\fs24 Deism has been called \ul0\nosupersub\cf9\f10\fs24 the religion of the ab sentee God\ul0\nosupersub\cf8\f9\fs24 . It holds that God \up0 \expndtw0\charsca lex102 created the universe and endowed it with laws for its continued operation , and \up0 \expndtw0\charscalex107 that He has never intervened in any way with it since the beginning. Deists \up0 \expndtw0\charscalex100 argued that if God's creation were perfect, He would not need to intervene, and \up0 \expndtw0\chars calex105 that any intervention on His part would be a sign of imperfection in Hi s work. \up0 \expndtw0\charscalex100 Thus they rejected the entire concept of a special revelation from God, such as \up0 \expndtw0\charscalex105 the Bible, as well as any activity of God either in Preservation or Providence. \up0 \expndtw2\charscalex100 Prayer or any kind of fellowship with God would be an impossibility in this \up0 \expndtw0\charscalex103 system. By teaching that G od had absented Himself from His creation, Deism \up0 \expndtw0\charscalex108 be came a religion of Nature, based on the inviolability of natural law and a \up0 \expndtw0\charscalex100 mechanical view of the world. "God made the world so goo d at the first that the \up0 \expndtw-3\charscalex100 best He can do is to let i t alone!" \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8 \sl-276\slmult0\fi263 \up0 \expndtw0\charscalex104 While few today go under the name of \ul0\nosupersub\cf9\f10\fs24 Deist\ul0\nosupersub\cf8\f9\fs24 , the basi c tenets of Deism are \line \up0 \expndtw-1\charscalex100 doubtless held by many people. If they are not outspoken Deists, they are virtual \line \up0 \expndtw1\charscalex100 Deists. One who behaves as though God had never spoken, who disr egards the \line \up0 \expndtw0\charscalex100 Bible, who never prays, who finds the material world sufficient for all his needs, \line \up0 \expndtw-1\charscale x100 who thinks that God is billions of light years away and is completely disin terested \line \up0 \expndtw-1\charscalex100 in how man behaves - such an one do es not need to pin the label of Deism upon \line \up0 \expndtw-2\charscalex100 h imself. \par\pard\qj \li1800\ri1606\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\ch arscalex100 In one respect Deism is the opposite extreme of Pantheism. Pantheism

says \up0 \expndtw-1\charscalex100 that God is only immanent in creation. Deism says that He is only Transcendent. \up0 \expndtw0\charscalex104 Strong calls De ism the exaggeration of the truth of God's transcendence. But \up0 \expndtw-1\ch arscalex100 although the Deist professes to believe in God, He is a God so far r emoved from \up0 \expndtw-3\charscalex100 man that his belief differs little fro m atheism. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 BIBLICAL THE ISM \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-2 74\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 The on ly really acceptable meaning of Theism is the belief in one personal \up0 \expnd tw-2\charscalex100 God who is both Immanent and Transcendent, but even among those who \up0 \expndtw0\charscalex103 profess faith in this kind of God we find a division. There are those who hold a \up0 \expndtw-1\charscalex100 un itarian concept of God, avowing that God exists in only one Person. This is the \up0 \expndtw-1\charscalex100 form of monotheism which is held by Jews, Mohammed ans, and Unitarians. The \up0 \expndtw0\charscalex103 other group, representing the historical Christian view, holds that the one God \up0 \expndtw-2\charscalex 100 exists in three Persons or personal distinctions: Father, Son, and Holy Spir it. This \up0 \expndtw0\charscalex100 Christian view is unique among all of the religious beliefs in the world. No other \up0 \expndtw-2\charscalex100 religion has ever presented this concept. Some have tried to liken or compare the \up0 \e xpndtw-1\charscalex100 Biblical Trinity with the Triad of Hinduism: Brahma, Vish nu, and Siva, but there is \up0 \expndtw0\charscalex105 no similarity whatsoever . These are three separate and distinct gods among \up0 \expndtw-3\charscalex100 whom there is no unity, but often antagonism. \par\pard\qj \li1800\sb0\sl-270\s lmult0 \par\pard\qj\li1800\ri1590\sb20\sl-270\slmult0\fi306 \up0 \expndtw0\chars calex100 Although the doctrine of the Trinity is inscrutable, it is not incredib le. In fact, it \line \up0 \expndtw-2\charscalex100 offers the only solution to the problem of conceiving of a God who existed \line \up0 \expndtw2\charscalex100 eternally before there was ever a creation. Pantheism, b y teaching that the \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs 20 112 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkst art Pg114}{\bkmkend Pg114}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\l i1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1 800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1564\sb108\sl-276\slmult0 \up0 \exp ndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 creation is God, makes the exist ence of God depend upon the existence of the \line \up0 \expndtw-3\charscalex100 universe. Unitarianism, with a God of only one Person, has a God wh o for \line \up0 \expndtw0\charscalex102 eternity before He created must have b een in a state of absolute inactivity, not \line \up0 \expndtw0\charscalex100 ex pressing Himself in any way. The Christian God, on the other hand, eternally \li ne \up0 \expndtw0\charscalex100 existing in all of His perfections as Father, So n, and Holy Spirit, enjoyed full and \line \up0 \expndtw-2\charscalex100 complet e activity within the Godhead in the eternity before He created. His \line \up0 \expndtw0\charscalex103 perfections are thus in no way dependent upon the existence of the Universe. \line \up0 \expndtw0\charscalex100 The Son refer red to this fact when He said that the Father loved Him before the \line \up0 \e xpndtw0\charscalex102 foundation of the world, and when He prayed that the Fathe r would glorify Him \line \up0 \expndtw0\charscalex103 with the glory which He h ad with the Father before the foundation of the world \line \up0 \expndtw-3\char scalex100 (\ul0\nosupersub\cf12\f13\fs24 John 17:5, 24\ul0\nosupersub\cf8\f9\fs2 4 ). \par\pard\qj \li1800\ri3417\sb382\sl-400\slmult0\tx2426 \up0 \expndtw0\char scalex97 \ul0\nosupersub\cf16\f17\fs48 16 \ul0\nosupersub\cf20\f21\fs32 HILOSOPH ICAL ARGUMENTS FOR THE \line\tab \up0 \expndtw0\charscalex98 EXISTENCE OF GOD \p ar\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-276\slmu lt0\fi291 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Since the da ys of Aristotle philosophers have sought to prove the existence of \line \up0 \e xpndtw0\charscalex102 God by various arguments. These arguments are based, not u

pon the Bible or \line \up0 \expndtw0\charscalex100 any special revelation, but simply upon the facts supplied by nature. Some men \line \up0 \expndtw-1\charsca lex100 believe that these arguments are legitimate and that they do prove what t hey are \line \up0 \expndtw0\charscalex105 designed to prove. Others have found them unconvincing, as we shall see in \line \up0 \expndtw-2\charscalex100 consid ering objections to these arguments. All that is claimed here is that they do \l ine \up0 \expndtw0\charscalex103 show a large degree of probability for the exis tence of God, so that any open-\line \up0 \expndtw0\charscalex102 minded person should give them serious attention and study. For the Christian \line \up0 \expn dtw0\charscalex102 whose belief in God is based upon other reasons, the se arguments are \line \up0 \expndtw-2\charscalex100 unnecessary, but they do serve to substantiate and buttress his faith. It should be \line \up0 \expndtw0\ charscalex104 said in defense of these arguments that the Apostle Paul in \ul0\n osupersub\cf12\f13\fs24 Romans 1:19, 20 \line \up0 \expndtw0\charscalex102 \ul0\ nosupersub\cf8\f9\fs24 does state that what may be known of God has been manifes ted by the things \line \up0 \expndtw0\charscalex100 that are made, even His ete rnal power and Deity, so that man is without excuse. \line \up0 \expndtw0\charsc alex103 Paul does not label his argument by any particular title. Perhaps it inc ludes all \line \up0 \expndtw-1\charscalex100 that is involved in the several ar guments which philosophers have put forward on \line \up0 \expndtw0\charscalex10 6 this subject. At least, Paul gives Biblical authority for investigating Nature to \line \up0 \expndtw-3\charscalex100 discover to what extent God's existence is revealed therein. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb268\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE COSMOLOGICAL ARGUMENT \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\l i1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosuper sub\cf8\f9\fs24 This is the argument from cause and effect. It says: Every effec t must have \line \up0 \expndtw0\charscalex103 had a cause sufficient to produce it. It is a self-evident truth that every caused \line \up0 \expndtw0\charscale x106 event must have such a cause, but the cause of one event may have been \lin e \up0 \expndtw-2\charscalex100 caused itself. The Cosmological argument, theref ore, should be stated thus: \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj \li1800\ri1608\sb20\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex104 Everything which has had a beginning was produced by a sufficient cause. \up0 \expndtw-1\c harscalex100 The Universe has had a beginning, and therefore must have had a cause \up0 \expndtw-2\charscalex100 sufficient to bring it into existen ce. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb24\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0 \nosupersub\cf7\f8\fs20 113 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pa rd\sb0\sl-240{\bkmkstart Pg115}{\bkmkend Pg115}\par\pard\qj \li1800\sb0\sl-273\s lmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slm ult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl273\slmult0\fi296 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This is a valid syllogism if it can be proved that the Universe had a beginning. \up0 \expndtw0\charscalex106 There are those who claim that the Universe is eternal, either that it existed \up0 \expndtw0\charscalex100 eternally of and by itself, or that it is co-extensive with the existence of God. For \up0 \expndtw-3\chars calex100 all such the Cosmological logical argument proves nothing. \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 There ar e many facts, however, which indicate that the Universe did have a \up0 \expndtw -1\charscalex100 beginning, and if this could be proved the Cosmological argumen t would become \up0 \expndtw0\charscalex103 more persuasive. The following evide nces are based upon currently accepted \up0 \expndtw-3\charscalex100 scientific theories. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex10 0 \ul0\nosupersub\cf6\f7\fs24 Radioactivity \par\pard\qj \li1800\sb0\sl-275\slmu lt0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi319 \up0 \expndtw0\charscal ex100 \ul0\nosupersub\cf8\f9\fs24 A number of the heavier elements are radioacti ve; that is, they are constantly \line \up0 \expndtw0\charscalex105 radiating en ergy at a fixed rate in the form of heat and other electromagnetic \line \up0 \e

xpndtw0\charscalex100 emanations. In the process, those atoms which are affected are transmuted into \line \up0 \expndtw0\charscalex100 lighter elements. For ex ample, one gram of radium radiates 132 calories of heat \line \up0 \expndtw0\cha rscalex103 per hour. In the process, part of the radium is changed into an isoto pe of lead, \line \up0 \expndtw-1\charscalex100 and alpha particles (helium ions ), beta and gamma rays are radiated. It has been \line \up0 \expndtw0\charscalex 104 calculated that this process goes on spontaneously, unaffected by heat, ligh t, \line \up0 \expndtw0\charscalex100 pressure, chemical combination, or any oth er force, at such a rate that one-half \line \up0 \expndtw0\charscalex105 of the original radium will have disintegrated at the end of 1,600 years. It has \line \up0 \expndtw0\charscalex104 been estimated that the half-life of uranium is ab out three billion years. Some \line \up0 \expndtw0\charscalex105 radioactive ele ments have an extremely short half-life of only a few seconds. \line \up0 \expnd tw0\charscalex100 Actually, radioactive elements undergo what is called a disint egration series, in \line \up0 \expndtw0\charscalex102 which the parent eleme nt, uranium, disintegrates into another radioactive \line \up0 \expndtw-1\c harscalex100 element, and that element into another, and so on until the end of the series, the \line \up0 \expndtw-3\charscalex100 end product being the elemen t lead. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\s l-276\slmult0\fi281 \up0 \expndtw-1\charscalex100 Now it should be evident that such a process as this could not go on eternally. \line \up0 \expndtw0\charscale x104 If one-half of the uranium in the world disintegrates in three billion year s, and \line \up0 \expndtw0\charscalex106 one-half of the remainder disappears i n the next three billion years, the time \line \up0 \expndtw0\charscalex103 woul d have to come when the last uranium atom would disintegrate and there \line \up 0 \expndtw0\charscalex108 would be no more uranium in existence. But there is in fact a great deal of \line \up0 \expndtw-2\charscalex100 uranium still in exist ence, which is proof that the earth is not eternal. \par\pard\ql \li1800\sb0\sl276\slmult0 \par\pard\ql\li1800\sb268\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 The Second Law of Thermodynamics \par\pard\qj \li 1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Simply stated, the first la w of thermodynamics states that it is impossible to \line \up0 \expndtw0\charsca lex100 create energy, and the second law states that it is impossible for heat e nergy to \line \up0 \expndtw0\charscalex105 flow spontaneously from a cooler bod y to a warmer body. If a pan of water is \line \up0 \expndtw0\charscalex100 foun d to be warmer than the surrounding air it is a foregone conclusion that the \li ne \up0 \expndtw-1\charscalex100 water must have been heated by some source whic h was hotter than the air. It is \line \up0 \expndtw-1\charscalex100 also eviden t that if no further heat energy is applied to the water, the water will in \lin e \up0 \expndtw-1\charscalex100 time give up its heat to the air until both water and air have the same \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 114 \par\pard\sect\s ectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg116}{\bkmkend Pg1 16}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult 0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1605\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex104 \ul 0\nosupersub\cf8\f9\fs24 temperature. When this state of equilibrium is reached it is impossible for the \up0 \expndtw-3\charscalex100 water to make the air war mer, or for the air to make the water warmer. \par\pard\qj \li1800\sb0\sl-275\sl mult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\slmult0\fi277 \up0 \expndtw-2\chars calex100 Think of the process on a cosmic scale. The Sun, which supposedly gener ates \line \up0 \expndtw0\charscalex104 its vast heat energy by nuclear fusion, converts 564 million tons of hydrogen \line \up0 \expndtw0\charscalex105 every second into 560 million tons of helium and radiates the remaining four \line \u p0 \expndtw0\charscalex100 million tons each second as heat and light.\ul0\super \cf22\f23\fs23 134\ul0\nosupersub\cf8\f9\fs24 The sun is very large, so that the \line \up0 \expndtw0\charscalex108 loss of four million tons of its mass eve

ry second is rather insignificant, but \line \up0 \expndtw-2\charscalex100 never theless, given sufficient time, the sun must give up all of its heat energy and \line \up0 \expndtw0\charscalex102 finally come to equilibrium at near absolute zero. If the Sun were burning like a \line \up0 \expndtw0\charscalex100 great ba ll of coal it would have burned for only a few thousand years and would \line \u p0 \expndtw0\charscalex105 have turned to cold cinders billions of years ago. Th e fact that the Sun is still \line \up0 \expndtw-2\charscalex100 hotter than its surroundings is proof that it has not been here for eternity. \par\pard\ql \li1 800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\ch arscalex100 \ul0\nosupersub\cf6\f7\fs24 The Expanding Universe Theory \par\pard\ qj \li1800\ri1601\sb264\sl-276\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\ nosupersub\cf8\f9\fs24 Various astronomers have postulated this theory bas ed upon the spectral \line \up0 \expndtw-2\charscalex100 analysis of light co ming from the stars and from extragalactic nebulae. It is based \line \up0 \expn dtw0\charscalex100 upon the \ul0\nosupersub\cf9\f10\fs24 Doppler effect\ul0\nosu persub\cf8\f9\fs24 , which is observable with any form of wave propagation \line \up0 \expndtw-1\charscalex100 when the source of the wave is in motion either toward or away from the \line \up0 \expndtw0\charscalex102 observer . If a certain number of waves or cycles exist in a certain space in one \line \ up0 \expndtw0\charscalex103 second when the source is stationary, it is evident that if the source is moving \line \up0 \expndtw0\charscalex103 toward the obser ver with appreciable speed, more of the waves will reach the \line \up0 \expndtw 0\charscalex105 observer in one second than normally would. The converse is also true if the \line \up0 \expndtw0\charscalex100 source is moving away from the o bserver. This phenomenon is observable with \line \up0 \expndtw0\charscalex102 s ound waves, when an observer is standing on a train platform listening to the \l ine \up0 \expndtw0\charscalex105 whistle of the train as it passes at high speed . The person on board the train \line \up0 \expndtw0\charscalex102 hears the tru e pitch of the whistle. The observer on the platform hears a single \line \up0 \ expndtw-1\charscalex100 pitch as the train approaches, and at the instan t it passes the pitch drops \line \up0 \expndtw0\charscalex100 noticeably. In other words, there is a shift in pitch. The same type of shift occurs \line \ up0 \expndtw0\charscalex100 with light when the source is in motion. If a star w ere approaching the earth at a \line \up0 \expndtw-2\charscalex100 very high r ate of speed there would be a shift toward the blue end of the \lin e \up0 \expndtw0\charscalex102 spectrum, or if it were receding the shift would be toward the red end. Spectral \line \up0 \expndtw0\charscalex100 analysis indi cates a \ul0\nosupersub\cf9\f10\fs24 red shift\ul0\nosupersub\cf8\f9\fs24 in th e light from the stars, which indicates that they \line \up0 \expndtw0\charscale x109 are all speeding away from each other, just as particles of a bomb when it \line \up0 \expndtw0\charscalex108 explodes. In fact, this theory of the Univers e has been called the \ul0\nosupersub\cf9\f10\fs24 Big Bang \line \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 theory. \par\pard\qj \li1800\sb0\sl276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\c harscalex102 Astronomers speculate that about eight to twelve billion years ago all matter \line \up0 \expndtw0\charscalex105 was condensed in one huge glob of glowing hydrogen and that creation took \line \up0 \expndtw-1\charscalex100 plac e in the form of an explosion which threw matter out into space in all \line \up0 \expndtw-1\charscalex100 directions, which later congealed into galaxies, stars, and planets. Galaxies have \line \up0 \expndtw0\charscalex100 b een observed which are retreating from earth at speeds up to 80 percent of the \ line \up0 \expndtw-1\charscalex100 velocity of light and which are estimated to be four billion light years away, which \line \up0 \expndtw-1\charscalex100 mean s that what the astronomer sees today represents the appearance of these \par\pa rd\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \e xpndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 134\ul0\ nosupersub\cf7\f8\fs20 Herbert Friedman, "The Sun" (\ul0\nosupersub\cf24\f25\fs 20 National Geographic\ul0\nosupersub\cf7\f8\fs20 , Vol. 128, No. 5, p. 720). \p ar\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 115

{\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz400\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g117}{\bkmkend Pg117}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 galaxies four billion years ago. Mor e recently there has been speculation that the \up0 \expndtw0\charscalex103 univ erse has been going through cycles which last 80 billions of years during \up0 \expndtw0\charscalex100 which the expanding galaxies lose their momentum, stop, and then fall back by \up0 \expndtw-2\charscalex100 mutual attraction into the p rimal ball of glowing hydrogen from which they sprang, \up0 \expndtw0\charscalex 103 only to explode again and to keep repeating the process ad infinitum.\ul0\su per\cf22\f23\fs23 135\ul0\nosupersub\cf8\f9\fs24 This \up0 \expndtw-1\charsca lex100 latter addition to the theory has apparently been added to the Big Bang t heory to \up0 \expndtw-2\charscalex100 make sure that no one could inject the id ea of a Creator being responsible for the \up0 \expndtw0\charscalex100 first \ul 0\nosupersub\cf9\f10\fs24 Bang\ul0\nosupersub\cf8\f9\fs24 , for it postulates an eternal process acting upon eternal matter. Some \up0 \expndtw-1\charscalex100 scientists do not accept this theory and others are non-committal. Rea ders \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Digest\ul0\nosup ersub\cf8\f9\fs24 , in the reference above, quotes one authority: \par\pard\qj \ li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 "We have b een wrong too many times in the past. We do not have enough \up0 \expndtw0\chars calex104 measurements of distant galaxies to say anything definite. We'r e in the \up0 \expndtw-3\charscalex100 kindergarten stage of cosmology." \par\ pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers ub\cf6\f7\fs24 Everything in Nature is characterized by change and decay\ul0\nos upersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li180 0\ri1617\sb1\sl-280\slmult0\fi292 \up0 \expndtw-1\charscalex100 The whole Univer se must possess the same character of its constituent parts. \up0 \expndtw-1\cha rscalex100 If it is made of finite parts all of which had a beginning, it is dif ficult to see how all \up0 \expndtw-2\charscalex100 of these parts together coul d be eternal. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscal ex100 \ul0\nosupersub\cf6\f7\fs24 Conclusion \par\pard\qj \li1800\sb0\sl-275\slm ult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi292 \up0 \expndtw-1\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 It may be asked, What is the Cosmological ar gument supposed to prove? It is \up0 \expndtw-1\charscalex100 not intended to pr ove everything about the existence of a personal God. It simply \up0 \expndtw-1\ charscalex100 demonstrates the necessity for the existence of an eternal, self-e xistent Being or \up0 \expndtw0\charscalex100 Power that is responsible for the creation of the material universe. What kind of \up0 \expndtw-3\charscalex100 Be ing or Power this is cannot be inferred from this argument. \par\pard\qj \li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \e xpndtw-1\charscalex100 The assumption involved in the Cosmological argumen t is not that every \line \up0 \expndtw0\charscalex100 existence must have a cause, for then it would be necessary to find a cause for \line \up0 \expndtw0\ charscalex100 God. The assumption is that whatever has begun must have a cause, whether it \line \up0 \expndtw-1\charscalex100 be existence, event, occurrence, or change. Human existence has a cause. Had \line \up0 \expndtw0\charscalex100 w e complete genealogical tables of the whole human race, it would be possible \li

ne \up0 \expndtw0\charscalex108 to trace the cause of every person back through a long chain of secondary \line \up0 \expndtw0\charscalex106 causes to the first man. That first man was not eternal. He began to be. The \line \up0 \expndtw0\c harscalex102 Cosmological argument says that something must have caused him to b e, that \line \up0 \expndtw0\charscalex100 he could not have come into being out of nothing. Even the atheistic evolutionist \line \up0 \expndtw0\charscalex105 who claims that man descended from a protozoan has to admit that that first \lin e \up0 \expndtw0\charscalex106 amoeba-like creature must have had a cause, and h e is forced to contradict \line \up0 \expndtw-1\charscalex100 himself and all of the known facts of science by stating that the cause must have \line \up0 \expn dtw0\charscalex100 been spontaneous generation. For example, the author of the B ritannica article \line \up0 \expndtw-3\charscalex100 on Evolution states: \par\ pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\p ard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb173\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 135\ul0 \nosupersub\cf7\f8\fs20 Earl Ubell, "The Greatest Explosion of Them All," (\ul0 \nosupersub\cf24\f25\fs20 Reader's Digest\ul0\nosupersub\cf7\f8\fs20 , February, 1966), p. 123. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charsc alex100 116 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz384\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g118}{\bkmkend Pg118}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520 \sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\s b0\sl-273\slmult0 \par\pard\qj\li2520\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 The important principle of biogenesis was thus established, according to \up0 \expndtw0\charscalex102 which all livin g organisms are derived from pre-existing living organisms \up0 \expndtw0\charsc alex108 without break. It is one of the chief foundation stones of the modern \u p0 \expndtw-3\charscalex100 doctrine of organic evolution. \par\pard\qj \li1800\ ri1613\sb262\sl-280\slmult0\fi267 \up0 \expndtw-2\charscalex100 And yet in the v ery next sentence this chief cornerstone, the law of biogenesis, \up0 \expndtw-3 \charscalex100 is denied: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\l i2520\ri1600\sb8\sl-276\slmult0\fi201 \up0 \expndtw0\charscalex100 . there must have been a time when protoplasm first appeared. It must \up0 \expndtw0\charscal ex100 be supposed that long ago, when conditions became favorable, relatively \u p0 \expndtw-2\charscalex100 high compounds of various kinds were formed. Others might be stable and \up0 \expndtw0\charscalex100 merely persist. But still other s might tend to reform, to assimilate, as fast \up0 \expndtw-2\charscalex100 as they broke down. Once started on this track such a growing compound \up0 \expndt w0\charscalex103 or mixture would inevitably tend to perpetuate itself, and migh t combine \up0 \expndtw-3\charscalex100 with or feed on others less complex than itself.\ul0\super\cf22\f23\fs23 136 \par\pard\qj \li1800\ri1608\sb261\sl-280\sl mult0\fi276 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This appea l to spontaneous generation of life, which has never been observed \up0 \expndtw -1\charscalex100 and which is diametrically opposed to all scientific knowledge, as the cause of all \up0 \expndtw0\charscalex106 life upon earth, serves to sho w what a flimsy foundation, if it can be called a \up0 \expndtw0\charscalex100 f oundation, there is for organic evolution. Surely almost infinite credu lity is \up0 \expndtw-3\charscalex100 required to accept such a theory. \par\pa

rd\qj \li1800\ri1608\sb265\sl-275\slmult0\fi263 \up0 \expndtw0\charscalex103 Wha t the Cosmological argument says about man, it says about everything \up0 \expnd tw0\charscalex103 else which has come into being, organic and inorganic. It says that there must \up0 \expndtw0\charscalex100 not only be a cause, but a suffici ent cause. The only thing this argument tells us \up0 \expndtw0\charscalex100 ab out God is that He represents a power sufficient to be the cause of everything \ up0 \expndtw-3\charscalex100 that exists in the Universe. \par\pard\ql \li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charsca lex100 \ul0\nosupersub\cf6\f7\fs24 Objections \par\pard\qj \li1800\sb0\sl-275\sl mult0 \par\pard\qj\li1800\ri1604\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charsc alex104 \ul0\nosupersub\cf8\f9\fs24 The Scottish philosopher, David Hume, a nd the German philosopher, \line \up0 \expndtw0\charscalex103 Immanuel Kant, were two of the outstanding critics of the Cosmological \line \up0 \ex pndtw0\charscalex102 argument. Hume voiced his objections in his work\ul0 \nosupersub\cf9\f10\fs24 , Dialogues on Natural \line \up0 \expndtw0\charscal ex100 Religion\ul0\nosupersub\cf8\f9\fs24 , in which he argued like this: Nothing is demonstrable unless the \line \up0 \expndtw-2\charscalex100 cont rary implies a contradiction. Nothing conceivable implies a contradictio n. \line \up0 \expndtw0\charscalex100 Whatever we conceive as existent we can al so conceive as non-existent. There \line \up0 \expndtw-1\charscalex100 is no bei ng therefore whose non-existence implies a contradiction. It follows then \line \up0 \expndtw0\charscalex103 that there is no being whose existence is demonstra ble. Hume further argued \line \up0 \expndtw0\charscalex106 that we cannot prove that every event must have a cause, claiming that the \line \up0 \expndtw0\char scalex104 observable succession of events can be conceived as continuing indefin itely. \line \up0 \expndtw0\charscalex100 Finally, he claimed that if there was a first cause it could just as well have been \line \up0 \expndtw0\charscalex104 the material world as to have been God. In answer to Hume it would seem to \lin e \up0 \expndtw0\charscalex102 imply a contradiction to conceive of a universe w hich had no cause, and to say \line \up0 \expndtw-2\charscalex100 that the unive rse is the cause of its own existence is in itself contradictory. \par\pard\ql \ li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li 1800\sb123\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20 \ul0\super\cf23\f24\fs19 136\ul0\nosupersub\cf7\f8\fs20 "Evolution," \ul0\nosup ersub\cf24\f25\fs20 Encyclopedia Britannica\ul0\nosupersub\cf7\f8\fs20 , (Chicag o: 1947), Vol 8, p. 918. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw -2\charscalex100 117 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz394\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g119}{\bkmkend Pg119}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Kant, in his \ul0\nosupersub\ cf9\f10\fs24 Critique of Pure Reason\ul0\nosupersub\cf8\f9\fs24 , followed in Hume's footsteps and \line \up0 \expndtw0\charscalex107 contended further that we cannot legitimately argue from the facts of sense \line \up0 \expndtw-2 \charscalex100 experience to that which transcends sense experience, or in other words, the fact \line \up0 \expndtw0\charscalex109 that every event must have a cause applies only to the world of our sense \line \up0 \expndtw0\charscalex104

experience: we cannot know whether it applies outside the realm of empirical \l ine \up0 \expndtw0\charscalex100 knowledge. This, of course, is the position of agnosticism. Kant also argued that \line \up0 \expndtw0\charscalex106 we have no way of knowing when we have arrived at the first cause. These \line \up0 \expnd tw0\charscalex103 conclusions of Hume and Kant derive largely from their epistem ology, or their \line \up0 \expndtw-3\charscalex100 theory of knowledge. \par\pa rd\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\ fi268 \up0 \expndtw0\charscalex108 It is beyond the scope of this work to give d etailed answers to the line of \up0 \expndtw-1\charscalex100 reasoning presented by Hume and Kant, and it is unnecessary since others have \up0 \expndtw0\charsc alex105 ably done this. A suggested text is Robert Flint's book, \ul0\nosupersub \cf9\f10\fs24 Theism\ul0\nosupersub\cf8\f9\fs24 , published by \up0 \expndtw-3\c harscalex100 William Blackwood and Sons, London. \par\pard\ql \li1800\sb265\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE TELEOLO GICAL ARGUMENT \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri160 8\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\ fs24 This argument is similar to the Cosmological in that it is \ul0\nosupersub\ cf9\f10\fs24 a posteriori\ul0\nosupersub\cf8\f9\fs24 , arguing \line \up0 \expnd tw0\charscalex102 from particulars back to principle, from effect to cau se. But whereas the \line \up0 \expndtw0\charscalex102 Cosmological has to do primarily with the existence of the universe, the \line \up0 \expndt w0\charscalex104 Teleological has to do with the quality or character of the Uni verse. It is often \line \up0 \expndtw0\charscalex100 called the argument from d esign. The various things and objects which make up \line \up0 \expndtw0\charsca lex106 the universe appear to have been made to fulfill a purpose, to accomplish a \line \up0 \expndtw-2\charscalex100 certain end. There seems to be some intel ligence or mind behind the creation, so \line \up0 \expndtw-2\charscalex100 that we are driven one step further than the Cosmological argument took us, from \li ne \up0 \expndtw0\charscalex104 simply a sufficiently powerful Cause for the exi stence of all things to a Cause \line \up0 \expndtw-3\charscalex100 which is int elligent and purposeful, and therefore personal. \par\pard\qj \li1800\sb0\sl-275 \slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\cha rscalex105 A person who had never had contact with civilization upon finding a w atch \line \up0 \expndtw0\charscalex102 which was running might examine it and a fter some contemplation come to the \line \up0 \expndtw0\charscalex100 conclusio n that some one must have made it, but why some one made it would \line \up0 \ex pndtw0\charscalex104 be a mystery to him. He might throw it aside or hang it aro und his neck for an \line \up0 \expndtw-2\charscalex100 ornament, or he might be lieve that no one would go to all of the trouble of making \line \up0 \expndtw0\ charscalex100 such an intricate mechanism for no reason at all and would be led to seek for an \line \up0 \expndtw0\charscalex106 answer. It is conceivable that he might be intrigued by the movement of the \line \up0 \expndtw0\charscalex102 second-hand, and in time observe that each time it made a revolution the long \ line \up0 \expndtw0\charscalex103 hand would move one division. At intervals dur ing the day he might notice too \line \up0 \expndtw-2\charscalex100 that the sho rter hand had moved, and then the fact might strike him that the short \line \up 0 \expndtw-1\charscalex100 hand was in the same position each evening when the s un went down. More and \line \up0 \expndtw0\charscalex105 more details would fil l in the picture until he realized that the watch had been \line \up0 \expndtw0\ charscalex100 made for keeping track of the time of day and that it must have be en made by a \line \up0 \expndtw0\charscalex105 very smart person. Although not a philosopher, this poor benighted heathen, \line \up0 \expndtw-3\charscalex100 unbeknown to himself, was using the Teleological argument. \par\pard\qj \li1800\ sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi268 \up0 \ex pndtw0\charscalex104 The question which confronts us is this: Does the Universe appear to have \line \up0 \expndtw-1\charscalex100 been brought into being by so me mighty, but blind, force, so that things are what \par\pard\ql \li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscale x100 \ul0\nosupersub\cf7\f8\fs20 118 \par\pard\sect\sectd\fs24\paperw12240\paper

h15840\pard\sb0\sl-240{\bkmkstart Pg120}{\bkmkend Pg120}\par\pard\qj \li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\s l-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\ sb123\sl-273\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 th ey are by pure chance, or are there indications of purpose and design which \up0 \expndtw0\charscalex107 would lead us to believe that the Author of nature is a n intelligent, personal \up0 \expndtw0\charscalex100 Designer? The Scripture writers give a positive answer. The Psalmist, for \up0 \expndtw-3\charsca lex100 example, declares: \par\pard\qj \li1800\ri1609\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 "He that planted the ear, shall he not hear? he th at formed the eye, shall he \up0 \expndtw-3\charscalex100 not see?" (Psalm 94:9) . \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\ slmult0\fi268 \up0 \expndtw0\charscalex102 The entire 104th Psalm indicates that God has ordered His creation with the \up0 \expndtw-2\charscalex100 end in vi ew of providing for the needs of His creatures. The Psalmist was \up0 \expndtw-3\charscalex100 overwhelmed with the grandeur of design in nature and cried out: \par\pard\qj \li1800\ri1625\sb261\sl-280\slmult0\fi292 \up0 \expndtw0 \charscalex100 "O Lord, how manifold are thy works! in wisdom hast thou made the m all; the \up0 \expndtw-3\charscalex100 earth is full of thy riches." \par\pard \qj \li1800\ri1618\sb261\sl-280\slmult0\fi293 \up0 \expndtw-1\charscalex100 The apostle Paul makes it plain that God had a purpose in creating animal life \up0 \expndtw-3\charscalex100 as food for man: \par\pard\qj \li1800\sb0\sl-280\slmult 0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi402 \up0 \expndtw-2\charscalex 100 "For every creature of God is good, and nothing to be refused, i f it be \up0 \expndtw-3\charscalex100 received with thanksgiving" (1 Timothy 4 :4). \par\pard\ql \li2133\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 The writer of Hebrews states: \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\ li1800\ri1608\sb10\sl-275\slmult0\fi328 \up0 \expndtw0\charscalex100 "For every house is builded by some man; but he that built all things is God" \up0 \expndtw 0\charscalex100 (Hebrews 3:4). A house is more than a pile of raw materials. It is first conceived \up0 \expndtw0\charscalex102 as a plan; each room designed fo r a specific purpose, and various fixtures and \up0 \expndtw-1\charscalex100 fur niture are provided to help fulfill those purposes. God is here presented as the \up0 \expndtw-2\charscalex100 Master Architect of the Universe. \par\pard\qj \l i1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1602\sb9\sl-276\slmult0\fi263 \up 0 \expndtw0\charscalex104 We would agree with Hodge that this is a "boundless su bject." Many books \up0 \expndtw0\charscalex103 have been written showing the te leology in both the organic and the inorganic \up0 \expndtw-1\charscalex100 crea tion. Hodge lists the title of the famous \ul0\nosupersub\cf9\f10\fs24 Bridgewat er Treatises\ul0\nosupersub\cf8\f9\fs24 in which some \up0 \expndtw0\charscalex 103 of Great Britain's outstanding scientists set forth the theistic position fr om their \up0 \expndtw0\charscalex100 various scientific fields.\ul0\super\cf22\ f23\fs23 137\ul0\nosupersub\cf8\f9\fs24 A. Cressy Morrison, past president of the New York \up0 \expndtw0\charscalex100 Academy of Sciences, wrote a book ent itled: \ul0\nosupersub\cf9\f10\fs24 Man Does Not Stand Alone\ul0\nosupersub\cf8\ f9\fs24 , which \up0 \expndtw-1\charscalex100 was popularized through a condensa tion in \ul0\nosupersub\cf9\f10\fs24 Readers Digest\ul0\nosupersub\cf8\f9\fs24 for December, 1946. \up0 \expndtw0\charscalex100 The book was written as an answ er to Julian Huxley's book, \ul0\nosupersub\cf9\f10\fs24 Man Stands Alone\ul0\no supersub\cf8\f9\fs24 , \up0 \expndtw-2\charscalex100 and sets forth many evidenc es of design in nature. Bernard Ramm deals with the \up0 \expndtw0\charscalex103 subject in his book, \ul0\nosupersub\cf9\f10\fs24 The Christian View of Science and Scripture\ul0\nosupersub\cf8\f9\fs24 , pp. 144-156 \up0 \expndtw-3\charscal ex100 and also gives a good bibliography on the subject. \par\pard\ql \li1800\sb 264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Exa mples of Design in Nature \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\l i1800\ri1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupers ub\cf9\f10\fs24 Individual organs in the bodies of men and animals.\ul0\nosupers ub\cf8\f9\fs24 Evolutionists in the past \line \up0 \expndtw-1\charscalex100 ha ve taken great delight in pointing to what they call \ul0\nosupersub\cf9\f10\fs2

4 vestigial organs\ul0\nosupersub\cf8\f9\fs24 , organs that \par\pard\ql \li1800 \sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\char scalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 137\ul0\nosupersub\cf 7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\ nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1940), I, p. 2t7. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 119 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz425\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g121}{\bkmkend Pg121}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 are useless and therefore without pu rpose or design. Among the most commonly \up0 \expndtw0\charscalex105 mentioned are the appendix, the coccyx, tonsils, and the pituitary gland. For \up0 \expndt w-3\charscalex100 example, the \ul0\nosupersub\cf9\f10\fs24 Encyclopedia Britann ica\ul0\nosupersub\cf8\f9\fs24 states: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1603\sb11\sl-275\slmult0\fi148 \up0 \expndtw-1\charscalex1 00 There is the evidence from vestigial ("rudimentary") organs, which are of \up 0 \expndtw0\charscalex100 no direct use to their possessors, but useful in other animals of the same \up0 \expndtw-1\charscalex100 general construction. It is i mpossible to account for these on any theory of \up0 \expndtw0\charscalex106 spe cial creation, but their existence is to be expected on the theory of \up0 \expn dtw-3\charscalex100 evolution.\ul0\super\cf22\f23\fs23 138 \par\pard\ql \li1800\ sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 But this same article is forced to admit lat er on: \par\pard\qj \li1800\ri1601\sb264\sl-276\slmult0\fi470 \up0 \expndtw0\cha rscalex102 Many characters have, however, been asserted to be useless which have \up0 \expndtw0\charscalex100 subsequently been found to be not only useful, but essential. As our knowledge \up0 \expndtw0\charscalex106 advances, the function s fulfilled by various organs and parts are daily being \up0 \expndtw0\charscale x100 discovered. Conspicuous examples are the glands of internal secretion, such as \up0 \expndtw-1\charscalex100 the pituitary gland, formerly supposed to be a useless vestigial structure but now \up0 \expndtw-3\charscalex100 known to be o f the greatest importance.\ul0\super\cf22\f23\fs23 139 \par\pard\qj \li1800\sb0\ sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndt w0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Is it not possible that with the ad vance of science man may discover that he \up0 \expndtw0\charscalex105 has no ve stigial organs whatsoever, and then what becomes of this boasted \up0 \expndtw0\ charscalex100 proof of evolution? Even today it is not at all agreed among autho rities that such \up0 \expndtw0\charscalex105 organs as the appendix and the ton sils are completely useless to the human \up0 \expndtw-3\charscalex100 bodily fu nctions. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\c harscalex107 Theists point to such marvellous and intricate mechanisms as the ey e as \up0 \expndtw-1\charscalex100 examples of intelligent design. After discuss ing the various parts and functions of \up0 \expndtw-2\charscalex100 the eye, Ho dge states: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1601\s b8\sl-276\slmult0\fi134 \up0 \expndtw0\charscalex107 This organ was fashioned in the darkness of the womb, with a self\up0 \expndtw0\charscalex100 evident refe

rence to the nature and properties of light, of which the \up0 \expndt w0\charscalex100 creature for whose use it was fashioned had neither kn owledge nor \up0 \expndtw0\charscalex105 experience. If the eye, therefore, does not indicate the intelligent \up0 \expndtw0\charscalex102 adaptation of means to an end, no such adaptation can be found in any \up0 \expndtw-3\chars calex100 work of human ingenuity.\ul0\super\cf22\f23\fs23 140 \par\pard\qj \li18 00\ri1626\sb261\sl-280\slmult0\fi322 \up0 \expndtw0\charscalex100 \ul0\nosupersu b\cf8\f9\fs24 But the writer of the article in the Britannica believes that the human eye has \up0 \expndtw-3\charscalex100 developed without purpose or design. He states: \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\ri1603\s b19\sl-270\slmult0\fi164 \up0 \expndtw0\charscalex100 Even such a highly special ized organ as the eye of man may be traced \up0 \expndtw-1\charscalex100 back to the property of response to light distributed over the surface of the \up0 \exp ndtw-3\charscalex100 body of the lowest animals.\ul0\super\cf22\f23\fs23 141 \pa r\pard\ql \li1800\sb0\sl-240\slmult0 \par\pard\ql\li1800\ri3443\sb195\sl-240\slm ult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 138\ul0\nosupersub\c f7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Encyclopedia Britannica\ul0\nosupersub \cf7\f8\fs20 , op. cit., p. 916. \line \up0 \expndtw-3\charscalex100 \ul0\super\ cf23\f24\fs19 139\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid \ul0\nosupersub\cf7\f8\fs20 ., p. 924. \par\pard\ql \li1800\sb1\sl-215\slmult0 \ up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 140\ul0\nosupersub\cf7\f8\ fs20 Charles Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8 \fs20 ., I, p. 218. \par\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \expndtw-3\cha rscalex100 \ul0\super\cf23\f24\fs19 141\ul0\nosupersub\cf7\f8\fs20 \ul0\nosuper sub\cf24\f25\fs20 Encyclopedia Britannica\ul0\nosupersub\cf7\f8\fs20 , op. cit., p. 924. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 120 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz352\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g122}{\bkmkend Pg122}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 608\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f 9\fs24 The anti-teleologist would ask us to believe that the lowest of animals \up0 \expndtw0\charscalex100 developed in and of themselves a kind of photo-sensitivity and that over millions \up0 \expndtw0\charscalex100 of years, without design or purpose, apart from any external force or power, this \up0 \ex pndtw0\charscalex105 characteristic has developed into the intricate mechanism o f the human eye, \up0 \expndtw0\charscalex102 along with the whole optic nervous system with its connections within the brain \up0 \expndtw0\charscalex103 and w ith all of its interrelationships with the other parts of the nervous system. \u p0 \expndtw-1\charscalex100 Theistic evolutionists do believe in a kind of teleo logy, that the lower forms of life \up0 \expndtw-1\charscalex100 felt the need f or eyes and somehow over the span of millions of years developed \up0 \expndtw0\ charscalex102 them through some kind of will power, but we are reminded of the w ords of our \up0 \expndtw0\charscalex108 Lord: "Which of you by taking thought c an add one cubit unto his stature?" \up0 \expndtw0\charscalex100 (Matthew 6:27). And is it not strange that these lowest forms of life are still with \up0 \expn dtw0\charscalex104 us today in exactly the same form in which they existed milli

ons of years ago, \up0 \expndtw-3\charscalex100 never having developed one bit o f change? \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\ charscalex101 \ul0\nosupersub\cf9\f10\fs24 The combined organs which make up the animal organism\ul0\nosupersub\cf8\f9\fs24 . Not only can we \line \up0 \expndt w0\charscalex104 see purposeful design in the individual organs of the body, but we see further \line \up0 \expndtw0\charscalex100 design in the way all of thes e organs function together for the common good of \line \up0 \expndtw0\charscale x106 the individual. Take the cat family for example. The cat's stomach and shor t \line \up0 \expndtw0\charscalex102 intestinal tract are specially suited to th e digestion of meat. It would have been \line \up0 \expndtw0\charscalex103 too b ad for the cat if it had been endowed with a trunk like an elephant, or the \lin e \up0 \expndtw0\charscalex105 teeth of a cow, or the hoofs of a pig. Instead, t he cat has claws, sharp teeth, \line \up0 \expndtw0\charscalex100 paws and limbs suited to stalking its prey. If birds had the heavy bones of some \line \up0 \e xpndtw0\charscalex103 animals they could never get off the ground. Instead, God designed them with \line \up0 \expndtw0\charscalex100 hollow bones. Think of the different kinds of bills which birds possess. Birds that \line \up0 \expndtw0\c harscalex106 are fitted to live in the water have bills for scooping up fish, as well as some \line \up0 \expndtw-2\charscalex100 having long legs for wading in shallow water. Birds that live on seeds have strong \line \up0 \expndtw-2\chars calex100 mandibles for cracking the toughest seed covers; others have long, shar p bills for \line \up0 \expndtw0\charscalex105 boring into trees for food; still others have cross-bills for opening pine cones. \line \up0 \expndtw-2\charscale x100 Volumes could be written to show how each species is equipped with a system of \line \up0 \expndtw0\charscalex100 organs which function together to fit it to fulfill its function in life, but perhaps the \line \up0 \expndtw-3\charscale x100 words of Paul illustrate this truth as well as any we can find. \par\pard\q j \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi29 7 \up0 \expndtw0\charscalex100 "But now hath God set the members every one of th em in the body, as it hath \line \up0 \expndtw0\charscalex100 pleased him .... A nd the eye cannot say to the hand, I have no need of thee; nor \line \up0 \expnd tw0\charscalex102 again the head to the feet, I have no need of you... but God h ath tempered the \line \up0 \expndtw-2\charscalex100 body together ... that there should be no division in the body; but that the \line \up0 \expn dtw-2\charscalex100 members should have the same care one for another." (1 Corin thians 12:18-25). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri 1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f 10\fs24 Animal instincts\ul0\nosupersub\cf8\f9\fs24 . Every animal has been give n the kind of bodily organs which \line \up0 \expndtw-1\charscalex100 makes poss ible the carrying out of its instincts. Suppose the cow had been given \line \up 0 \expndtw-1\charscalex100 the instinct to gather honey and to store it away in the hive. Could anything more \line \up0 \expndtw0\charscalex104 absurd be imagi ned? The bee is fitted with a special tongue for gathering the \line \up0 \expnd tw0\charscalex107 nectar, with special digestive mechanism for converting it into honey, \line \up0 \expndtw0\charscalex100 waxsecreting cells for maki ng the hive, pollen sacks on its legs for carrying food \par\pard\ql \li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 121 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg 123}{\bkmkend Pg123}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb 0\sl-260\slmult0 \par\pard\qj\li1800\ri1617\sb186\sl-260\slmult0 \up0 \expndtw-1 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 to its young. And so it is with all a nimals. The instincts did not produce the bodily \up0 \expndtw-3\charscalex100 o rgans, and the organs did not originate the instincts. \par\pard\qj \li1800\sb0\ sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb4\sl-280\slmult0\fi268 \up0 \expndtw 0\charscalex104 Mr. Morrison, referred to earlier, gives a beautiful example of instinct as an \up0 \expndtw-3\charscalex100 indication of design: \par\pard\qj \li2520\ri1601\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex103 The wasp catche

s the grasshopper, digs a hole in the earth, stings the \up0 \expndtw0\charscale x102 grasshopper in exactly the right place so that he becomes unconscious \up0 \expndtw0\charscalex100 but lives as a form of preserved meat. The wasp lays her eggs in exactly \up0 \expndtw0\charscalex103 the right place, perhaps not knowi ng that when they hatch, her children \up0 \expndtw0\charscalex100 can eat witho ut killing the insect on which they feed, which would be fatal \up0 \expndtw-1\c harscalex100 to them. The wasp must have done all of this right the first time a nd every \up0 \expndtw-3\charscalex100 time, or there would be no wasps of this species.\ul0\super\cf22\f23\fs23 142 \par\pard\qj \li1800\sb0\sl-276\slmult0 \pa r\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi296 \up0 \expndtw-1\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 Is it not strange that such words can come from one w ho professes to believe \up0 \expndtw0\charscalex105 in evolution? If it took th e wasp millions of years to evolve, how could it have \up0 \expndtw0\charscalex1 05 done it \ul0\nosupersub\cf9\f10\fs24 the first time\ul0\nosupersub\cf8\f9\fs2 4 ? Before it evolved a stinger how could it have made this \up0 \expndtw-2\char scalex100 provision for its offspring? We think the good scientist is very logic al in seeing the \up0 \expndtw0\charscalex102 design in this case but rather ill ogical in supposing that this design would have \up0 \expndtw-3\charscalex100 be en produced by evolution. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 Plant life\ul0\nosupe rsub\cf8\f9\fs24 . Not only is there design and purpose in the various organs in the \line \up0 \expndtw0\charscalex100 plant world as we have seen in the anima l realm, but we see further provision in \line \up0 \expndtw0\charscalex102 the vegetable kingdom for all life in the animal and the human spheres. Animal \line \up0 \expndtw0\charscalex100 life would be impossible apart from chlorophyll in plants. This strange substance \line \up0 \expndtw0\charscalex105 has the abili ty to synthesize the energy of sunlight with water to manufacture \line \up0 \ex pndtw-1\charscalex100 sugar and starches and to convert these basic foods into a host of more complex \line \up0 \expndtw-2\charscalex100 substances which not o nly provide food for the whole animal kingdom, but give to \line \up0 \expndtw0\ charscalex105 man so many of his other necessities, such as coal, gas, and oil f or fuel and \line \up0 \expndtw-3\charscalex100 wood for building. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nos upersub\cf9\f10\fs24 Physical phenomena\ul0\nosupersub\cf8\f9\fs24 . The inor ganic world also manifests design, making \line \up0 \expndtw0\charscalex10 0 possible plant and animal life upon the earth. There has been much speculation \line \up0 \expndtw0\charscalex106 about the possibility of life upon the other planets of our solar system where \line \up0 \expndtw0\charscalex102 temperatur es may range all the way from searing heat sufficient to melt lead to \line \up0 \expndtw0\charscalex100 frigid cold where there is no atmosphere or an atmosphe re of poisonous gases \line \up0 \expndtw0\charscalex104 with little or no water . If life exists under such circumstances it must be vastly \line \up0 \expndtw1\charscalex100 different from any kind of life man has known. But here upon ear th we find a very \line \up0 \expndtw0\charscalex100 delicate balance of many factors which make life possible. Life would be \line \up0 \expndtw0\ch arscalex106 impossible if any one of the following were changed only a few perce nt: the \line \up0 \expndtw0\charscalex105 distance of the earth from the sun, t he percentage and kinds of gases in our \line \up0 \expndtw0\charscalex100 atmos phere, the freezing point of water, the amount of heat radiated by the sun, \lin e \up0 \expndtw-1\charscalex100 the size and distance of the moon, and other fac tors too numerous to mention. If \line \up0 \expndtw-1\charscalex100 mountains w ere more numerous or had much higher elevations, eternal snows \par\pard\qj \li1 800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1631\sb94\sl-240\slmult0 \up0 \expn dtw0\charscalex104 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 142\ul0\nosu persub\cf7\f8\fs20 A. Cressy Morrison, \ul0\nosupersub\cf24\f25\fs20 Man Does N ot Stand Alone\ul0\nosupersub\cf7\f8\fs20 (Old Tappan, N.J.: Fleming H. Revell Company, \up0 \expndtw-3\charscalex100 copyright 1944), p. 60. \par\pard\ql \li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 122

{\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz370\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g124}{\bkmkend Pg124}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1604\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 would pile up until most of the water would exist as ice. If the atmosphere were \line \up0 \expndtw0\charscalex103 l ess dense we would be bombarded daily by millions of meteorites which now \line \up0 \expndtw0\charscalex104 burn up in their passage through the air. It is ver y difficult to believe that blind \line \up0 \expndtw0\charscalex102 chance coul d have produced this intricate balance in all realms of nature. One \line \up0 \ expndtw0\charscalex105 scientist, commenting upon this point, has said that ther e would be as much \line \up0 \expndtw-1\charscalex100 probability of chance pro ducing a universe of order such as we see around us as \line \up0 \expndtw-1\cha rscalex100 an explosion in a type-foundry producing \ul0\nosupersub\cf9\f10\fs24 Webster's Unabridged Dictionary\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \li18 00\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\cha rscalex100 \ul0\nosupersub\cf6\f7\fs24 Objections to Teleology \par\pard\qj \li1 800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1602\sb12\sl-274\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Hume and Kant have bee n the chief critics of this argument also. Hume \up0 \expndtw0\charscale x106 claimed that the Teleological argument, if valid, would not prove that God is \up0 \expndtw0\charscalex108 either infinite or perfect. We have no proof tha t the universe is infinite, and \up0 \expndtw-1\charscalex100 therefore it would not require an infinite Creator, and we have no way of knowing \up0 \expndtw0\c harscalex100 that this present universe is the best possible one; in fact, after dealing with the \up0 \expndtw0\charscalex102 unpleasant features of nature and of human beings, Hume concluded that one \up0 \expndtw0\charscalex102 would be hard pressed to believe that the world was designed by either a very \up0 \expnd tw-3\charscalex100 wise or a very good planner. \par\pard\qj \li1800\sb0\sl-276\ slmult0 \par\pard\qj\li1800\ri1603\sb9\sl-276\slmult0\fi314 \up0 \expndtw0\chars calex100 But if one should find sand in the crankcase of an engine or water in t he fuel \line \up0 \expndtw0\charscalex104 tank, this finding would be no argume nt against the fact that the engine is the \line \up0 \expndtw-2\charscalex100 p roduct of intelligent design, and it would not necessarily be an argument agains t \line \up0 \expndtw0\charscalex102 the perfection of the design of the engine, even though these foreign elements \line \up0 \expndtw0\charscalex102 might hav e wrought havoc with the machinery. The Scripture indicates that the \line \up0 \expndtw-1\charscalex100 so-called imperfections of nature and the evils which p lague humanity are due to \line \up0 \expndtw0\charscalex102 the injection of si n into a universe which was perfect in its inception. And when \line \up0 \expnd tw-2\charscalex100 astronomers speak of galaxies which are hundreds of b illions of light years \line \up0 \expndtw-1\charscalex100 distant, there is little difference in comprehension of the human intellect between \line \up0 \ex pndtw0\charscalex103 this figure and infinity. It appears that atheistic and agn ostic philosophers and \line \up0 \expndtw0\charscalex102 scientists, upon findi ng one-hundredth of the evidence for a fact in the physical \line \up0 \expndtw0 \charscalex104 world that there is for the existence of God, will avidly accept and pursue that \line \up0 \expndtw0\charscalex105 evidence. But because of pref ormed judgments they will reject much greater \line \up0 \expndtw0\charscalex100 evidence concerning Deity on the grounds that the evidence is not one hundred \

line \up0 \expndtw-1\charscalex100 percent complete. Surely the words of our Lor d to the Pharisees might well apply \line \up0 \expndtw-2\charscalex100 to these men: \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\char scalex104 "Ye blind guides, which strain out a gnat, and swallow a camel." (Mat thew \up0 \expndtw-2\charscalex100 23:24). \par\pard\qj \li1800\sb0\sl-273\slmul t0 \par\pard\qj\li1800\ri1603\sb13\sl-273\slmult0\fi272 \up0 \expndtw-1\charscal ex100 They swallow in one gulp the whole theory of evolution with all of its inc redible \up0 \expndtw0\charscalex104 tenets, while carefully straining out this or that little objection which they have \up0 \expndtw-2\charscalex100 created i n their own minds to the existence of a wise and intelligent God to whom \up0 \e xpndtw-3\charscalex100 they are ultimately responsible. \par\pard\ql \li1800\sb0 \sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscale x100 \ul0\nosupersub\cf6\f7\fs24 THE ANTHROPOLOGICAL ARGUMENT \par\pard\ql \li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs 20 123 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkst art Pg125}{\bkmkend Pg125}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\l i1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up 0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 The Cosmological argumen t has shown the necessity for postulating a \line \up0 \expndtw0\charscal ex100 sufficient Cause for the universe; the Teleological has indicated that tha t Cause \line \up0 \expndtw0\charscalex103 must be intelligent and therefore per sonal. The Anthropological is based upon \line \up0 \expndtw0\charscalex103 both of these arguments, but goes one step further in arguing from the mental \line \up0 \expndtw0\charscalex100 and moral constitution of man to an intelligent and moral Author of these human \line \up0 \expndtw-1\charscalex100 attributes. It is sometimes called the Moral argument, although Strong thinks this \line \up0 \ expndtw0\charscalex100 is too narrow a designation, as it takes into account onl y the conscience of man, \line \up0 \expndtw0\charscalex102 whereas the argument proceeds from the intellectual and emotional aspects of \line \up0 \expndtw-2\c harscalex100 man's nature as well. Strong states this argument rather lucidly un der three parts: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1 607\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex105 1. Man's intellectual and m oral nature must have had for its author an \up0 \expndtw0\charscalex100 intelle ctual and moral Being. The elements of the proof are as follows:-(a) \up0 \expnd tw0\charscalex103 Man, as an intellectual and moral being, has had a beginning u pon the \up0 \expndtw-3\charscalex100 planet. \up0 \expndtw-2\charscalex100 (b) Material and unconscious forces do not afford a sufficient \up0 \expndt w0\charscalex102 cause for man's reason, conscience, free will. (c) Man, as an e ffect, can \up0 \expndtw0\charscalex102 be referred only to a cause possessing s elf-consciousness and a moral \up0 \expndtw-3\charscalex100 nature, in other wor ds, personality. \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1 608\sb9\sl-276\slmult0 \up0 \expndtw-1\charscalex100 2. Man's moral nature prove s the existence of a holy Lawgiver and Judge. \up0 \expndtw0\charscalex100 The e lements of proof are:--(1) Conscience recognizes the existence of a \up0 \expndt w-1\charscalex100 moral law which has supreme authority. (b) Known violations of this moral \up0 \expndtw-1\charscalex100 law, since it is not self-imposed, and these threats of judgment, since they \up0 \expndtw0\charscalex100 are not self -executing, respectively argue the existence of a holy will that \up0 \expndtw0\ charscalex100 has imposed the law, and of a punitive power that will execute the threats \up0 \expndtw-3\charscalex100 of the moral nature. \par\pard\qj \li2520 \ri1608\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex100 3. Man's emotional and voluntary nature proves the existence of a Being \up0 \expndtw0\charscalex102 w ho can furnish in Himself a satisfying object of human affection and an \up0 \ex pndtw0\charscalex104 end which will call forth man's highest activities and ensu re his highest \up0 \expndtw-3\charscalex100 progress. \par\pard\qj \li2520\ri16 00\sb265\sl-275\slmult0 \up0 \expndtw0\charscalex103 Only a Being of power, wisd om, holiness, and goodness, and all these \up0 \expndtw0\charscalex102 indefinit

ely greater than any that we know upon the earth, can meet this \up0 \expndtw0\c harscalex103 demand of the human soul. Such a Being must exist. Otherwise man's \up0 \expndtw0\charscalex100 greatest need would be unsupplied, and belief in a lie be more productive \up0 \expndtw-3\charscalex100 of virtue than belief in th e truth.\ul0\super\cf22\f23\fs23 143 \par\pard\qj \li1800\sb0\sl-277\slmult0 \pa r\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi279 \up0 \expndtw-2\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 Man is both a material and an immaterial being. Both of these natures must be \line \up0 \expndtw0\charscalex104 accounted for. Even though the material nature of man could be satisfactorily \line \up0 \expndtw0\c harscalex105 explained upon purely naturalistic causes, these could never accoun t for the \line \up0 \expndtw0\charscalex100 origin of his immaterial nature. St rong, quoted above, was a theistic evolutionist, \line \up0 \expndtw0\charscalex 103 who supposed that man's body did evolve from lower animal forms by natural \ line \up0 \expndtw0\charscalex104 processes, but he was forced to believe that h is immaterial nature must have \line \up0 \expndtw0\charscalex102 resulted from a special act of creation. It is admitted that God could have used \line \up0 \e xpndtw0\charscalex102 some form of evolution to produce man's body, but it is de nied that Scripture \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\ sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\s uper\cf23\f24\fs19 143\ul0\nosupersub\cf7\f8\fs20 A. H. Strong, \ul0\nosupersub \cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: Th e Judson Press, 1907), pp. 81-83. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 124 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz391\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g126}{\bkmkend Pg126}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1624\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 teaches this. And there is nothing of immaterial nature in the animal world from \up0 \expndtw-3\charscalex100 which man's immaterial nature could have evolved. \par\pard\ql \li1800\sb0\sl-276\slmu lt0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 THE ONTOLOGICAL ARGUMENT \par\pard\qj \li1800\ri1608\sb261 \sl-280\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Ontos\ul0\nosupersub\cf8\f9\fs24 is the present participle of the Greek verb \ ul0\nosupersub\cf9\f10\fs24 to be\ul0\nosupersub\cf8\f9\fs24 . Ontology is the s cience \line \up0 \expndtw0\charscalex100 of real being. Whereas the other arguments previously considered were \ul0\nosupersub\cf9\f10\fs24 a \line \ up0 \expndtw0\charscalex102 posteriori\ul0\nosupersub\cf8\f9\fs24 in character, arguing from particulars back to principle, from effect to \line \up0 \expndtw2\charscalex100 cause, the Ontological is \ul0\nosupersub\cf9\f10\fs24 a priori\ ul0\nosupersub\cf8\f9\fs24 , arguing from principle to particulars, from cause \ line \up0 \expndtw0\charscalex100 to effect. The argument is designed to prove t hat the real objective existence of \line \up0 \expndtw-3\charscalex100 God is n ecessarily involved in the existence of the very idea of God. \par\pard\qj \li18 00\ri1607\sb263\sl-277\slmult0\fi309 \up0 \expndtw0\charscalex100 The first thre e arguments are by far the most easily understood and the most \up0 \expndtw0\ch arscalex100 generally accepted. The Ontological is difficult to grasp and its va lidity has been \up0 \expndtw0\charscalex100 denied by many theologians and meta

- physicians. Chafer remarks that Shedd, \up0 \expndtw-2\charscalex100 in his tr eatment of this one argument, used two-thirds of the whole space given to \up0 \ expndtw0\charscalex100 theistic proofs, while Bishop R. S. Foster declares that he had never caught the \up0 \expndtw-2\charscalex100 meaning or the force of th e argument. Anselm (11th century) was supposedly the \up0 \expndtw-1\charscalex1 00 first to enunciate this argument. It has been a favorite with many metaphysic ians, \up0 \expndtw0\charscalex103 including Descartes and Spinoza. Hodge c oncludes his treatment of this \up0 \expndtw-3\charscalex100 argument with t his remark: \par\pard\qj \li1800\ri2021\sb30\sl-560\slmult0\fi720 \up0 \expndtw3\charscalex100 Theism therefore gains nothing from these metaphysical arguments .\ul0\super\cf22\f23\fs23 144 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\ f9\fs24 Orr, on the other hand, states: \par\pard\qj \li2520\ri1603\sb212\sl-280 \slmult0\fi134 \up0 \expndtw0\charscalex105 I cannot but maintain, therefore, th at the ontological argument, in the \up0 \expndtw0\charscalex105 kernel and esse nce of it, is a sound one, and that in it the existence of \up0 \expndtw0\charsc alex102 God is really seen to be the first, the most certain, and th e most \up0 \expndtw-3\charscalex100 indisputable of all truths. \ul0\super\cf2 2\f23\fs23 145 \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi263 \up0 \expn dtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 What then is this argument which Anselm enunciated and over which there \up0 \expndtw-3\charscalex100 has been so much disagreement? Flint says that Anselm reasoned thus: \par\pard\qj \li2520\s b0\sl-274\slmult0 \par\pard\qj\li2520\ri1608\sb11\sl-274\slmult0 \up0 \expndtw-2 \charscalex100 The fool may say in his heart, There is no God; but he only prove s thereby \line \up0 \expndtw0\charscalex104 that he is a fool, for what he says is self-contradictory. Since he denies \line \up0 \expndtw0\charscalex106 that there is a God, he has in his mind the idea of God, and that idea \line \up0 \ex pndtw0\charscalex106 implies the existence of God, for it is the idea of a Being than which a \line \up0 \expndtw0\charscalex104 higher cannot be conceived. That than which a higher cannot be \line \up0 \expndtw0\charscalex100 con ceived cannot exist merely as an idea, because what exists merely as \line \up0 \expndtw0\charscalex100 an idea is inferior to what exists in reality as well as in idea. The idea of a \line \up0 \expndtw-1\charscalex100 highest Being which exists merely in thought, is the idea of a highest \par\pard\ql \li1800\sb0\sl-2 30\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb223\sl-2 30\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23 \f24\fs19 144\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24\f2 5\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 I, p. 207. \par\pard\qj \li1800\ri1 640\sb0\sl-240\slmult0 \up0 \expndtw0\charscalex102 \ul0\super\cf23\f24\fs19 145 \ul0\nosupersub\cf7\f8\fs20 James Orr, \ul0\nosupersub\cf24\f25\fs20 The Christ ian View of God and the World\ul0\nosupersub\cf7\f8\fs20 (New York: Charles Scr ibner's Sons, 1897), p. \line \up0 \expndtw-2\charscalex100 106. \par\pard\ql \l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb11\sl-230\slmult0 \up0 \expndtw-2\charscalex100 125 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz389\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g127}{\bkmkend Pg127}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1601\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 Being which is not the highest even i n thought, but inferior to a highest \up0 \expndtw-3\charscalex100 Being which e

xists in fact as well as in thought.\ul0\super\cf22\f23\fs23 146 \par\pard\qj \l i1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1 800\ri1608\sb60\sl-260\slmult0\fi201 \up0 \expndtw0\charscalex100 \ul0\nosupersu b\cf8\f9\fs24 This argument has been presented in various forms. Hodge gives thr ee other \up0 \expndtw-3\charscalex100 arrangements of it: \par\pard\qj \li2520\ sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb13\sl-275\slmult0 \up0 \expndtw0 \charscalex104 Descartes' argument was in this form. We have the idea of an infi nitely \up0 \expndtw-1\charscalex100 perfect Being. As we are finite, that idea could not have originated with us. \up0 \expndtw-1\charscalex100 As we are conve rsant only with the finite, it could not have originated from \up0 \expndtw-1\ch arscalex100 anything around us. It must, therefore, have come from God, whose \up0 \expndtw-2\charscalex100 existence is thus a necessary assumption. \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1608\sb9\sl-276\sl mult0 \up0 \expndtw-1\charscalex100 Dr. Samuel Clarke ... Nothing is necessarily existent, the non-existence of \line \up0 \expndtw0\charscalex100 which is conc eivable. We can conceive of the non-existence of the world; \line \up0 \expndtw0 \charscalex105 therefore the world is not necessarily existing and eternal. We c annot, \line \up0 \expndtw0\charscalex100 however, conceive of the non-existence of space and duration; therefore \line \up0 \expndtw0\charscalex100 space and duration are necessary and infinite. Space and duration, \line \up0 \exp ndtw0\charscalex105 however, are not substances; therefore, there must be an ete rnal and \line \up0 \expndtw-3\charscalex100 necessary substance (\ul0\nosupersu b\cf9\f10\fs24 i.e\ul0\nosupersub\cf8\f9\fs24 ., God), of which they are acciden ts. \par\pard\qj \li2520\ri1603\sb264\sl-277\slmult0 \up0 \expndtw0\charscalex10 5 Cousin, in his 'Elements of Psychology,' repeats continually the same \line \u p0 \expndtw-1\charscalex100 argument in a somewhat different form. The idea of t he infinite, he says, is \line \up0 \expndtw0\charscalex107 given in that of the finite. We cannot have the one without the other. \line \up0 \expndtw0\charscal ex102 "These two ideas are logical correlatives; and in the order of their \line \up0 \expndtw-2\charscalex100 acquisition, that of the finite a nd imperfect precedes the other; but it \line \up0 \expndtw0\charscalex102 scarcely precedes it. It is not possible for the reason, as soon as \line \up0 \expndtw-1\charscalex100 consciousness furnishes the mind with the i dea of the finite and imperfect, \line \up0 \expndtw0\charscalex103 not to conce ive the idea of the infinite and perfect. Now, the infinite and \line \up0 \expn dtw-3\charscalex100 perfect is God."\ul0\super\cf22\f23\fs23 147 \par\pard\qj \l i1800\ri1606\sb264\sl-276\slmult0\fi278 \up0 \expndtw-1\charscalex100 \ul0\nosup ersub\cf8\f9\fs24 Objections to this argument run something like this: "This arg ument confounds \up0 \expndtw0\charscalex107 the idea of the infinite with an in finite idea." "Man's idea of the infinite is not \up0 \expndtw0\charscalex103 in finite but finite, and from a finite effect we cannot argue an infinite cause." "If \up0 \expndtw0\charscalex100 this argument has any validity, it is unimporta nt. It is only saying that what must \up0 \expndtw0\charscalex103 be actually is ." "There are, doubtless, minds which are affected by this kind of \up0 \expndtw -3\charscalex100 reasoning; but it has no power over the generality of men." \pa r\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmul t0\fi268 \up0 \expndtw-1\charscalex100 St. Thomas Aquinas objected to Ansel m's argument on the basis that it \line \up0 \expndtw0\charscalex106 assum ed that we could know the nature of God (that He is a perfect Being) \line \up0 \expndtw0\charscalex106 before knowing whether He existed. He said that we must first establish His \line \up0 \expndtw0\charscalex100 existence by other means , and then we could employ St. Anselm's argument to \line \up0 \expndtw0\charsca lex104 arrive at a knowledge of God's perfection. Until God's existence is prove d the \line \up0 \expndtw0\charscalex100 Ontological argument was only an uninte resting hypothetical observation that if \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri2740\sb94\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \u l0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 146\ul0\nosupersub\cf7\f8\fs20 R obert Flint, \ul0\nosupersub\cf24\f25\fs20 Theism\ul0\nosupersub\cf7\f8\fs20 (E dinburg and London: William Blackwood and Sons, 1886), p. 278. \up0 \expndtw-3\c harscalex100 \ul0\super\cf23\f24\fs19 147\ul0\nosupersub\cf7\f8\fs20 Charles Ho

dge, op. cit., I, pp. 205-207. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \e xpndtw-2\charscalex100 126 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz386\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g128}{\bkmkend Pg128}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 God is a perfect (that is, a necessa rily existent) Being, then God necessarily \up0 \expndtw-3\charscalex100 exists. " \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult 0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE ARGUMENT FROM CO NGRUITY \par\pard\ql \li2135\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Thiessen voices this argument in these words: \par\p ard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1603\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex100 This argument is based on the belief that the postulate which best \up0 \expndtw-2\charscalex100 explains the related facts, is probably true. As related to the present \up0 \expndtw0\char scalex107 discussion it runs as follows: The belief in the existence of God best \up0 \expndtw-2\charscalex100 explains the facts of our mental, moral, and reli gious nature, as well as the \up0 \expndtw-3\charscalex100 facts of the material universe; therefore God exists.\ul0\super\cf22\f23\fs23 148 \par\pard\qj \li180 0\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \e xpndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 This argument is not a proof. At best it yields that which is probable. And in \up0 \expndtw-1\charscalex100 f avor of the argument, it must be said that no anti-theistic doctrine comes \up0 \expndtw0\charscalex105 anywhere as near to explaining all of the re lated facts as does the belief in a \up0 \expndtw0\charscalex102 personal God. I n the scientific world the theory which best explains the facts is \up0 \expndtw -2\charscalex100 held to be true until it is proved false. Man has never seen pr otons and electrons, \up0 \expndtw0\charscalex102 but scientists believe that such particles exist because the atomic theory \up0 \expndtw-3\charscale x100 satisfactorily explains the behavior of matter. \par\pard\ql \li1800\sb264\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONCLUS ION \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl-2 70\slmult0\fi275 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 We ma y ask in conclusion, What is the value of these philosophical arguments \up0 \ex pndtw0\charscalex106 for the existence of God? What place or value do they have in the Christian \up0 \expndtw-3\charscalex100 ministry? \par\pard\qj \li1800\sb 0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi283 \up0 \expn dtw0\charscalex100 First, these arguments substantiate the claim of the Bible th at God has been \line \up0 \expndtw0\charscalex100 sufficiently revealed in crea tion to render sinful man inexcusable. If man cannot \line \up0 \expndtw0\charsc alex100 know that God exists until he learns this from the special revelation co ntained in \line \up0 \expndtw0\charscalex103 the Bible, then it is hard to see on what basis God can judge those who never \line \up0 \expndtw0\charscalex102 h ad the Bible. It is difficult also to see how the Bible can enforce a belief in the \line \up0 \expndtw0\charscalex100 existence of God. The Bible is not a book of arguments trying to persuade men \line \up0 \expndtw-1\charscalex100 that Go d exists: it assumes the existence of God from the very first verse, "In the \li

ne \up0 \expndtw0\charscalex102 beginning God .... "The Bible says in effect: Si nce God exists, it is important to \line \up0 \expndtw-1\charscalex100 know Him in a personal way, to know His will, and to do His will. Herein God has \line \u p0 \expndtw-3\charscalex100 revealed Himself. \par\pard\qj \li1800\sb0\sl-276\sl mult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charsca lex102 Next, after one has come to know God truly through faith in Jesus Christ, he \line \up0 \expndtw0\charscalex104 has no real need for these arguments, for he now possesses a higher and an \line \up0 \expndtw0\charscalex104 experientia l knowledge which far excels anything they can give. On the other \line \up0 \ex pndtw0\charscalex103 hand, these arguments become more realistic and meaningful to one after he \line \up0 \expndtw0\charscalex100 has become a partaker of the divine nature. One who has seen only pictures of \line \up0 \expndtw0\charscalex 100 the Grand Canyon has to rely upon those pictures for his knowledge that such a \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmu lt0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs1 9 148\ul0\nosupersub\cf7\f8\fs20 Henry C. Thiessen, Systematic Theology (Grand Rapids: Win. B. Eerdmans Publishing Co., 1951), p. \par\pard\ql \li1800\sb10\sl230\slmult0 \up0 \expndtw-2\charscalex100 62. \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 127 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz363\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g129}{\bkmkend Pg129}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 canyon really exists and for what lit tle information the pictures may convey. But \up0 \expndtw0\charscalex104 one wh o has flown over the length of the Canyon, who has traversed both its \up0 \expn dtw0\charscalex105 northern and southern rims, and who has penetrated all the wa y down to the \up0 \expndtw-2\charscalex100 turbulent Colorado, really does not need the pictures any more, but nevertheless, \up0 \expndtw0\charscalex100 he st ill enjoys looking at the pictures and they mean much more to him now that \up0 \expndtw-3\charscalex100 he has an intimate knowledge of this wonder of nature. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\sl mult0\fi304 \up0 \expndtw-1\charscalex100 Finally, it must be remembered that th ese arguments cannot compel belief on \line \up0 \expndtw-1\charscalex100 the pa rt of the unbeliever, and even if they should produce belief in the existence \l ine \up0 \expndtw0\charscalex104 of God, they can never bring about conversion o r regeneration. Many people \line \up0 \expndtw-2\charscalex100 believe in the e xistence of God, as do the demons, who do not believe in the God \line \up0 \exp ndtw0\charscalex100 and Father of our Lord Jesus Christ. But a person must first believe that God is \line \up0 \expndtw0\charscalex100 before he can believe in and trust himself to the God of the Bible, and therefore \line \up0 \expndtw-3\ charscalex100 God may use such arguments as a step in bringing sinners to Himsel f. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb20\sl-379\slmul t0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 17\ul0\nosupersub\c f20\f21\fs32 ANTITHEISTIC SYSTEMS \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\ pard\qj\li1800\ri1608\sb52\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex100 \u l0\nosupersub\cf8\f9\fs24 We have discussed already those systems which have the term \ul0\nosupersub\cf9\f10\fs24 theistic\ul0\nosupersub\cf8\f9\fs24 in their

\line \up0 \expndtw0\charscalex100 names: Pantheistic, Polytheistic, Monotheist ic, Henotheistic, and Deistic. These \line \up0 \expndtw0\charscalex102 systems may be called religious systems or systems of belief. In this chapter it \line \ up0 \expndtw0\charscalex100 will be our purpose to consider systems of u nbelief, non- or anti-religious \line \up0 \expndtw0\charscalex103 systems. S uch systems are characterized mainly by their denial of any kind of \line \up0 \ expndtw0\charscalex100 theistic belief. Of course, from the purely Christian vie wpoint, the other so-called \line \up0 \expndtw0\charscalex100 theistic beliefs would be considered rather as systems of unbelief. We call them \line \up0 \expn dtw0\charscalex100 systems of Belief simply because they profess to believe in s ome kind of god or \line \up0 \expndtw-3\charscalex100 gods. \par\pard\qj \li180 0\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1601\sb1\sl-280\slmult0\fi268 \up0 \e xpndtw0\charscalex103 There are numerous anti-theistic systems, such as Dialect ical Materialism, \up0 \expndtw0\charscalex100 Mechanism, Naturalism, Phenomenal ism, Positivism, Humanism, etc., but they \up0 \expndtw-3\charscalex100 all fall basically under one of the two heads, Atheism or Agnosticism. \par\pard\ql \li1 800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb268\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\nosupersub\cf6\f7\fs24 ATHEISM \par\pard\qj \li1800\ri1608\sb 264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs2 4 The expression \ul0\nosupersub\cf9\f10\fs24 atheos\ul0\nosupersub\cf8\f9\fs2 4 occurs but once in the Bible (\ul0\nosupersub\cf12\f13\fs24 Eph. 2:12 \ul0\nosupersub\cf8\f9\fs24 ) and is \line \up0 \expndtw0\charscalex105 transl ated "without God," the reference being to the condition of all humanity \line \ up0 \expndtw0\charscalex103 apart from saving faith in and through Christ Jesus. One may have the \line \up0 \expndtw0\charscalex100 knowledge that God exists, but if he is cut off from relationship with God, if he is \line \up0 \expndtw0\charscalex100 without God as his Savior and heavenly Father, if he is under the condemnation \line \up0 \expndtw-1\charscalex100 of sin, his knowledg e of the existence of God is of no use to him. He is as bad off \line \up0 \expn dtw0\charscalex106 as the man who denies the existence of God; in fact, he is wo rse off, for his \line \up0 \expndtw0\charscalex103 knowledge serves only to con tribute to his misery. In the Scriptural use of this \line \up0 \expndtw0\charsc alex102 term all men are atheists by nature; however, in this discussion we will use the \line \up0 \expndtw-3\charscalex100 term in its popular meaning as one who denies the existence of God. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 128 \par\pard\sect\sectd\f s24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg130}{\bkmkend Pg130}\pa r\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par \pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\ri1604\sb113\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul 0\nosupersub\cf9\f10\fs24 Atheist\ul0\nosupersub\cf8\f9\fs24 has been in the pa st a term of reproach, and most men of position in \line \up0 \expndtw0\charscal ex100 the world who have denied the existence of God have resented being called by \line \up0 \expndtw-2\charscalex100 that name. More recently, however, with t he rapid spread of atheistic communism \line \up0 \expndtw0\charscalex100 and t he organization of such groups as the American Association for the \li ne \up0 \expndtw0\charscalex102 Advancement of Atheism, the name has lost much o f its opprobrium. Men who \line \up0 \expndtw-2\charscalex100 arc atheists at he art according to the dictionary definition of the term, disclaim the \line \up0 \expndtw-2\charscalex100 title by making up their own definition of God. If a ma n recognizes that there is an \line \up0 \expndtw0\charscalex105 active principl e in nature, he may call that God. Another might define God as \line \up0 \expnd tw0\charscalex106 force, or motion, or thought, or natural law. If we are willin g to relinquish the \line \up0 \expndtw0\charscalex100 definition of God and per mit it to mean any of these things, then we would have \line \up0 \expndtw0\char scalex106 to say that there are no atheists in the world. However, if we hold to the true \line \up0 \expndtw0\charscalex100 meaning of God as a personal, extra -mundane, all-powerful Being, then we will \line \up0 \expndtw-3\charscalex100 h

ave to call one who denies the existence of such a Being an atheist. \par\pard\q j \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1607\sb14\sl-273\slmult0\fi28 1 \up0 \expndtw-1\charscalex100 There has been discussion among theologians as t o the possibility of atheism. \up0 \expndtw0\charscalex111 In other words, is it possible for a man deep down in his own heart to be \up0 \expndtw0\charscalex10 5 permanently convinced that there is no supreme Being? Hodge answers this \up0 \expndtw-3\charscalex100 question in a two-fold way: \par\pard\qj \li2520\sb0\sl -275\slmult0 \par\pard\qj\li2520\ri1603\sb11\sl-275\slmult0 \up0 \expndtw-2\char scalex100 If the question be, Whether a man can emancipate himself fro m the \up0 \expndtw-1\charscalex100 conviction that there is a personal Being t o whom he is responsible for his \up0 \expndtw0\charscalex105 character and cond uct, and who will punish him for his sins; it must be \up0 \expndtw0\charscalex1 01 answered in the negative. For that would be to emancipate him from the \line \up0 \expndtw-1\charscalex100 moral law, which is impossible. If, however, the q uestion means, Whether \line \up0 \expndtw-1\charscalex100 a man may, by specula tion or otherwise, bring himself into such a state as \up0 \expndtw0\charscalex1 00 to lose the consciousness of the belief of God as written in his heart, and \ line \up0 \expndtw0\charscalex100 free himself, for a time, from its power; it m ust be answered affirmatively. \up0 \expndtw-2\charscalex100 A man may, in t his sense, deny his individuality or identity; the real, \up0 \expndtw0\ charscalex102 objective existence of soul or body, mind or matter; the distinction \up0 \expndtw0\charscalex104 between right and wrong. But this is u nnatural and cannot last. It is like \up0 \expndtw0\charscalex100 deflecting a s pring by force. The moment the force is removed, the spring \up0 \expndtw-3\char scalex100 returns to its normal position.\ul0\super\cf22\f23\fs23 149 \par\pard\ qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi26 8 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 On the other hand, it must be admitted that the Scripture teaches that God \up0 \expndtw-2\charscalex 100 would send a strong delusion upon those who receive not the love of the trut h, so \up0 \expndtw0\charscalex103 that they should believe the lie (\ul0\nosupe rsub\cf12\f13\fs24 2 Thess. 2:10-12\ul0\nosupersub\cf8\f9\fs24 ). It might be ar gued that the \up0 \expndtw0\charscalex100 men in that context are the ones who will in the future tribulation believe that the \up0 \expndtw0\charscalex103 man of sin is God and will worship him as God; but if men can be deceived to \up0 \ expndtw-1\charscalex100 that extent there is no reason to doubt that men may als o be deceived into really \up0 \expndtw0\charscalex105 believing that there is n o God. We would agree with Hodge that the atheistic \up0 \expndtw-1\charscalex10 0 position is an unnatural one, and that men have to force themselves to adopt t his \up0 \expndtw0\charscalex100 position, and further that it has been a temporary position with many. But \up0 \expndtw-2\charscalex100 doubtless many have come to the end of life clinging tenaciously to their unbelief. \up0 \ expndtw0\charscalex103 It is certain that there will be no atheists at the Great White Throne when all of \up0 \expndtw-3\charscalex100 the unsaved dead stand b efore God to give account. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\ li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs2 0\ul0\super\cf23\f24\fs19 149\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\no supersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Ra pids: Wm. B. Eerdmans Publishing Co., 1940), I, p. 242. \par\pard\ql \li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 129 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz403\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s

p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g131}{\bkmkend Pg131}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9 2\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Basis for Atheism \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\ sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs2 4 Since the advent of the scientific age men have sought an explanation of \line \up0 \expndtw0\charscalex100 phenomena upon a purely naturalistic basis which w as once attributed to divine \line \up0 \expndtw0\charscalex104 intervention. As the knowledge of science has increased men have more and \line \up0 \expndtw0\c harscalex100 more contended that everything which was once thought to be superna tural can \line \up0 \expndtw0\charscalex105 now be explained naturally. The mat hematician, Laplace, when explaining to \line \up0 \expndtw-1\charscalex100 Napo leon how the universe came into being was asked where God fitted into the \line \up0 \expndtw0\charscalex100 picture. He is purported to have replied: "I have n o need of such an hypothesis." \line \up0 \expndtw0\charscalex100 Scientists bel ieve that life itself will soon be created in the science laboratory, so \line \ up0 \expndtw0\charscalex104 that this supreme power which has always been attrib uted to Deity, will fall to \line \up0 \expndtw0\charscalex100 naturalistic scie nce. Such a feat would supposedly result in the final victory over \line \up0 \e xpndtw0\charscalex106 supernaturalism. Man will have proved that he no longer ha s any need for a \line \up0 \expndtw-3\charscalex100 belief in God. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 Men have busied themselves in fields other than the physical sciences to rid \up0 \expnd tw0\charscalex100 themselves of the innate conviction of the existence o f a supreme Being. \up0 \expndtw0\charscalex104 Psychologists, such as Nietzs che, Freud, Leuba, and others have developed \up0 \expndtw-1\charscalex100 theor ies to explain why people believe in God. We are told that the sex instinct is \ up0 \expndtw0\charscalex104 responsible for religious ideas, or that man invented deities because of \up0 \expndtw0\charscalex102 ignorance, fear and superstition, or because he felt the need for security in the \up0 \expndtw0\cha rscalex107 huge, cold, uncertain world, or in order to maintain a certain social class or \up0 \expndtw0\charscalex100 institution in power over the masses. In other words, atheistic psychologists tell \up0 \expndtw0\charscalex100 us that G od never actually existed, but that man invented God to satisfy certain \up0 \ex pndtw0\charscalex102 needs. And, of course, this idea dovetails nicely with the story of evolution: the \up0 \expndtw-3\charscalex100 idea of God evolved with t he evolution of man. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex106 Atheistic philosop hers have also made their contribution, all the way from \line \up0 \expndtw0\ch arscalex106 Epicurus to modern men like Bertrand Russell. They have tried to sho w the \line \up0 \expndtw-1\charscalex100 inconsistencies in the theistic positi on. They ask such questions as: How can the \line \up0 \expndtw0\charscalex102 e xistence of evil in the universe be reconciled with the existence of a righteous \line \up0 \expndtw0\charscalex106 Creator? How could an eternal, unchanging Go d create a universe which is \line \up0 \expndtw-2\charscalex100 marked by chang e and decay? How can finite man know an infinite God? etc. \par\pard\ql \li1800\ sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 B rands of Atheism \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8 \sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Thiess en mentions three kinds of atheists. \par\pard\qj \li1800\sb0\sl-273\slmult0 \pa r\pard\qj\li1800\ri1607\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex100 1 . \ul0\nosupersub\cf9\f10\fs24 Dogmatic atheists\ul0\nosupersub\cf8\f9\fs24 are those who openly advocate and propagate atheism. \up0 \expndtw0\charscalex100 S uch people are usually well educated and supposedly have all of the answers \up0 \expndtw-1\charscalex100 against theism. Various philosophers, psychologists an d scientists as mentioned \up0 \expndtw-3\charscalex100 above would fit into thi s group. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38

\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex100 2. \ul0\nosupersub\cf9\f10\fs 24 Virtual atheists\ul0\nosupersub\cf8\f9\fs24 are those who either hold princi ples which are inconsistent \line \up0 \expndtw0\charscalex100 with a belief in God, or who define God in terms which rob Him of His essential \par\pard\ql \li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2 \charscalex100 \ul0\nosupersub\cf7\f8\fs20 130 \par\pard\sect\sectd\fs24\paperw1 2240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg132}{\bkmkend Pg132}\par\pard\qj \ li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li 1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li18 00\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\ f9\fs24 Being or attributes. One who is an organic evolutionist may never expres s his \line \up0 \expndtw0\charscalex103 opinions about God, but his evolutionar y beliefs in effect make him an atheist. \line \up0 \expndtw-1\charscalex100 Ano ther person may say that God to him is the sum-total of energy in the natural \l ine \up0 \expndtw-2\charscalex100 world. Although in appearance he believes in G od, yet virtually he is an atheist. \par\pard\qj \li1800\ri1605\sb265\sl-276\slm ult0\fi268 \up0 \expndtw0\charscalex105 3. \ul0\nosupersub\cf9\f10\fs24 Practica l atheists\ul0\nosupersub\cf8\f9\fs24 are to be found chiefly among the uneduca ted and ill-\line \up0 \expndtw-1\charscalex100 informed. They are represented b y people who have become "fed up" on religion \line \up0 \expndtw0\charscalex104 through an unfortunate experience, who perhaps have had their faith shaken \lin e \up0 \expndtw-1\charscalex100 through fraudulent faith-healers so-called, or w ho have grown up in an irreligious \line \up0 \expndtw0\charscalex103 environmen t. Without openly denying the existence of God, they behave in an \line \up0 \ex pndtw0\charscalex104 atheistic fashion. For all practical intents and purposes, they might as well be \line \up0 \expndtw-3\charscalex100 atheists. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw -3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Fruits of Atheism \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi275 \up0 \expndtw-2\charscalex100 \ul0\nos upersub\cf8\f9\fs24 A Gospel street-preacher was being heckled by an atheist who challenged him \line \up0 \expndtw0\charscalex100 to a debate. The preacher sai d he would accept upon one condition: the atheist \line \up0 \expndtw-2\charscal ex100 would have to bring one person to the meeting who had been saved from a li fe of \line \up0 \expndtw0\charscalex100 drunkenness and crime and had been rest ored to a useful place in society as a \line \up0 \expndtw0\charscalex102 result of atheistic teachings, and that he would bring ten such witnesses to the \line \up0 \expndtw0\charscalex102 power of the Gospel. Needless to say there was n o debate. This is not to say \line \up0 \expndtw0\charscalex100 that all atheist s are drunkards or immoral: it is only to say that there is no moral \line \up0 \expndtw0\charscalex109 virtue in the denial of a God of absolute truth, in the denial of man's moral \line \up0 \expndtw0\charscalex100 responsibility before G od, and in the denial of absolute truth. Truth to the atheist \line \up0 \expndt w0\charscalex104 must be a relative matter, perhaps simply what the individual f eels is going to \line \up0 \expndtw0\charscalex107 benefit him most in any part icular situation. He will ask with Pilate: "What is \line \up0 \expndtw-2\charsc alex100 truth?" Every man is free to make his own definition of truth and morali ty. Atheists \line \up0 \expndtw-1\charscalex100 may see the need to curb human passions for the good of society, they may see \line \up0 \expndtw0\charscalex10 0 the wisdom of adopting certain ethical principles which originated th rough \line \up0 \expndtw0\charscalex103 Christian influence, they may take a ut ilitarian point of view, but none of these \line \up0 \expndtw0\charscalex102 th ings in which there may be any virtue can be said to be the result of atheistic \line \up0 \expndtw-3\charscalex100 philosophy. \par\pard\ql \li1800\sb0\sl-276\ slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul 0\nosupersub\cf6\f7\fs24 AGNOSTICISM \par\pard\qj \li1800\ri1608\sb261\sl-280\sl mult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Numerous terms are used rather loosely to describe various stages and \up0 \expn dtw0\charscalex103 degrees of unbelief. The word \ul0\nosupersub\cf9\f10\fs24 sk eptic\ul0\nosupersub\cf8\f9\fs24 is often used to describe an agnostic. It \up0

\expndtw-1\charscalex100 might be well to quote from a dictionary for a concise comparison of synonymous \up0 \expndtw-2\charscalex100 terms. A skeptic is: \pa r\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\ri1608\sb37\sl-260\slmu lt0 \up0 \expndtw0\charscalex100 1. One who questions the fundamental doctrines of religion, especially of \line \up0 \expndtw0\charscalex100 the Christian re ligion. \up0 \expndtw0\charscalex100 2. One who refuses concurrence in gen erally \par\pard\ql \li2520\sb7\sl-276\slmult0 \up0 \expndtw-3\charscalex100 acc epted conclusions in science, philosophy, etc ... \par\pard\qj \li2520\sb0\sl-26 0\slmult0 \par\pard\qj\li2520\ri1608\sb38\sl-260\slmult0 \up0 \expndtw0\charscal ex102 Syn.: agnostic, atheist, deist, disbeliever, freethinker, infidel, unbelie ver. \line \up0 \expndtw0\charscalex102 The \ul0\nosupersub\cf9\f10\fs24 skeptic \ul0\nosupersub\cf8\f9\fs24 doubts divine revelation; the \ul0\nosupersub\cf9\f 10\fs24 disbeliever\ul0\nosupersub\cf8\f9\fs24 and the \ul0\nosupersub\cf9\f10\ fs24 unbeliever \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 131 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg1 33}{\bkmkend Pg133}\par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\s b0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0 \sl-275\slmult0 \par\pard\qj\li2520\ri1603\sb113\sl-275\slmult0 \up0 \expndtw0\c harscalex103 \ul0\nosupersub\cf8\f9\fs24 reject it; the \ul0\nosupersub\cf9\f10\ fs24 disbeliever\ul0\nosupersub\cf8\f9\fs24 with more intellectual dissent, the \ul0\nosupersub\cf9\f10\fs24 unbeliever\ul0\nosupersub\cf8\f9\fs24 (in \line \ up0 \expndtw-2\charscalex100 the common acception) with indifference or with opp osition of heart as well \line \up0 \expndtw0\charscalex100 as of intellect. \ul 0\nosupersub\cf9\f10\fs24 Infidel\ul0\nosupersub\cf8\f9\fs24 is an opprobrious term that once might almost have \line \up0 \expndtw0\charscalex100 been said to be geographical in its range. The crusaders called all \line \up0 \e xpndtw0\charscalex100 Mohammedans \ul0\nosupersub\cf9\f10\fs24 infidels\ul0\nosu persub\cf8\f9\fs24 , and were so called by them in return; the word is \line \up 0 \expndtw0\charscalex100 commonly applied to any decided opponent of an accepte d religion. The \line \up0 \expndtw0\charscalex100 atheist denies that there is a God; the \ul0\nosupersub\cf9\f10\fs24 deist\ul0\nosupersub\cf8\f9\fs24 admits the existence of God, \line \up0 \expndtw0\charscalex106 but denies that the Ch ristian Scriptures are a revelation from him; the \line \up0 \expndtw-1\charscal ex100 \ul0\nosupersub\cf9\f10\fs24 agnostic\ul0\nosupersub\cf8\f9\fs24 denies e ither that we do know or that we can know whether there \line \up0 \expndtw-2\ch arscalex100 is a God.\ul0\super\cf22\f23\fs23 150 \par\pard\qj \li1800\ri1602\sb 264\sl-277\slmult0\fi294 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs2 4 Thomas Huxley was apparently the first to use the name \ul0\nosupersub\cf9\f10 \fs24 agnostic\ul0\nosupersub\cf8\f9\fs24 , applying it \up0 \expndtw-1\charscal ex100 to himself and to those who shared his views. According to Berk hof: "The \up0 \expndtw0\charscalex104 fundamental position (of agnosticism) i s that the human mind is incapable of \up0 \expndtw-2\charscalex100 knowing any thing which lies beyond and behind natural phenomena, and is \up0 \expn dtw0\charscalex100 therefore necessarily ignorant of supersensible and divine th ings.''\ul0\super\cf22\f23\fs23 151\ul0\nosupersub\cf8\f9\fs24 Some of \up0 \ expndtw0\charscalex105 the better known men who have subscribed to this position are David Hume, \up0 \expndtw0\charscalex102 Immanuel Kant, Sir William Hamilto n, Auguste Comte (founder of Positivism), \up0 \expndtw-3\charscalex100 John Fi ske, Herbert Spencer, Dean Mansel. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Claims of Agnosticism and Answers \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1601\sb10 \sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. The negative claim has already been stated, that man is incapable of \up0 \expndtw-1\charscalex100 knowing anything outside the realm of natural phenomena. This is in itself a very \up0 \expndtw0\charscalex100 dogmatic statem ent about that which is supposed to be beyond man's ability to \up0 \expndtw0\ch arscalex103 know. How can agnostics have such sure knowledge that man cannot kno w? \up0 \expndtw0\charscalex106 What proofs do they have? Their claim vitiates t

he whole life and ministry of \up0 \expndtw0\charscalex102 Jesus Christ and o f those who gave us the Bible. We have the record, \up0 \expndtw0\char scalex104 substantiated by historical facts, that God came down from the superse nsible \up0 \expndtw0\charscalex100 sphere to the sensible, that God was manifes ted in the flesh, that He was seen, \up0 \expndtw0\charscalex100 and was handl ed and observed by many witnesses, many of whom were \up0 \expndtw0\cha rscalex102 skeptical and unbelieving until they had had presented to their sense s physical \up0 \expndtw0\charscalex100 and visible evidences. The agnostic must dismiss this whole historical record as \up0 \expndtw-2\charscalex100 simply le gend and myth, and to be consistent he must dismiss all history as such. \up0 \e xpndtw-2\charscalex100 Further the agnostic must deny to God omnipotence, His basic attribute, in \up0 \expndtw-3\charscalex100 denying His ability t o reveal Himself to man. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li 1800\ri1608\sb9\sl-276\slmult0\fi327 \up0 \expndtw0\charscalex100 2. Another ass umption of agnosticism is that man can know only by analogy. \line \up0 \expndtw -2\charscalex100 Thus it is claimed that there can be no analogy between the fin ite and the infinite, \line \up0 \expndtw-1\charscalex100 and hence no knowle dge of God. But the Scripture teaches that man was \line \up0 \expndtw0 \charscalex104 created in the image and likeness of God; hence there must be muc h in man \line \up0 \expndtw0\charscalex100 which is analogous to that in God. F urther, it is not true that man can know only \line \up0 \expndtw0\charscalex103 by analogy. He comes to know things largely by differences and contrasts. As \l ine \up0 \expndtw0\charscalex102 has been pointed out previously, we learn dispensational truth largely by \par\pard\qj \li1800\sb0\sl-240\slmult0 \pa r\pard\qj\li1800\ri2919\sb94\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\s uper\cf23\f24\fs20\ul0\super\cf23\f24\fs19 150\ul0\nosupersub\cf7\f8\fs20 \ul0\ nosupersub\cf24\f25\fs20 The Practical Standard Dictionary\ul0\nosupersub\cf7\f8 \fs20 (New York: Funk and Wagnalls Co., 1927), p. 1061. \up0 \expndtw-3\charsca lex100 \ul0\super\cf23\f24\fs19 151\ul0\nosupersub\cf7\f8\fs20 Berkhof, \ul0\no supersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 30. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\q l\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 132 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz436\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g134}{\bkmkend Pg134}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1614\sb186\sl-260\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "distinguishing the things that diff er" (Phil. 1:10, literal). We do not learn what the \line \up0 \expndtw-2\charsc alex100 color red is by analogy, but by the contrast with the remainder of the s pectrum. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb11 \sl-276\slmult0\fi79 \up0 \expndtw0\charscalex100 3. Another assumption is that man really knows only that which he can grasp in \line \up0 \expndtw0\charscalex 102 its entirety. The idea here is that God, if He exists, is infinite and that man as a \line \up0 \expndtw-2\charscalex100 finite being cannot encompass infin ite knowledge. This objection is based upon a \line \up0 \expndtw0\charscalex100 faulty definition of knowledge. Man does not have complete knowledge of \line \up0 \expndtw0\charscalex100 anything. He only "knows in part." But par tial knowledge can be real knowledge. \line \up0 \expndtw-3\charscalex100 Hodge says: \par\pard\qj \li2520\sb0\sl-274\slmult0 \par\pard\qj\li2520\ri1603\sb12\sl

-274\slmult0 \up0 \expndtw0\charscalex108 While, therefore, it is admitted not only that the infinite God is \up0 \expndtw-2\charscalex100 incomprehe nsible, and that our knowledge of Him is both partial and \up0 \expndt w0\charscalex103 imperfect; that there is much in God that we do not know at all , and that \up0 \expndtw-2\charscalex100 what we do know, we know very imperfect ly; nevertheless our knowledge, \up0 \expndtw0\charscalex100 as far as it goes, is true knowledge. God really is what we believe Him to \up0 \expndtw-1\charscal ex100 be, so far as our idea of Him is determined by the revelation which He has \up0 \expndtw-1\charscalex100 made of Himself in his works, in the constitution of our nature, in his word, \up0 \expndtw-3\charscalex100 and in the person of His Son.\ul0\super\cf22\f23\fs23 152 \par\pard\ql \li1800\sb265\sl-276\slmult0 \ up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Results of Agnosticism \par\pard\ql \li2135\sb0\sl-276\slmult0 \par\pard\ql\li2135\sb8\sl-276\slmult0 \ up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 James Orr states: \par\ pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb10\sl-275\slmult 0\fi134 \up0 \expndtw0\charscalex107 I think, accordingly, I am justified in say ing that when the ground of \up0 \expndtw0\charscalex105 Divine Revelation is on ce left behind, we have no logical halting-place \up0 \expndtw0\charscalex104 sh ort of Agnosticism, not because a theistic view of the world is \up0 \expndtw0\charscalex103 unreasonable, but because a living Theism requires as it s complement \up0 \expndtw-3\charscalex100 belief in Revelation. \par\pard\ql \l i1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 And he goes on to say: \par\pard\qj \li2520\ri1606\sb264\sl-277\sl mult0\fi134 \up0 \expndtw0\charscalex103 Agnosticism is not a state in which the mind of an intelligent being can \line \up0 \expndtw0\charscalex100 permanently rest. It is essentially a condition of suspense-a confession of \line \up0 \exp ndtw0\charscalex100 ignorance--and abdication of thought on the highest subjects . It is not, in \line \up0 \expndtw0\charscalex104 the nature of things, possibl e for the mind to remain persistently in this \line \up0 \expndtw0\charscalex105 neutral, passive attitude. It will press on perforce to one or other of the \li ne \up0 \expndtw0\charscalex103 views which present themselves as alternatives-either to Theism, or to \line \up0 \expndtw-2\charscalex100 Materialism and do gmatic Atheism. I do not speak, of course, of the \line \up0 \expndtw-3 \charscalex100 individual mind, but the general historical development.\ul0\supe r\cf22\f23\fs23 153 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\ sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb 0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\ sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 152\ul0\no supersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersu b\cf7\f8\fs20 ., I, p. 338. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expnd tw-2\charscalex100 \ul0\super\cf23\f24\fs19 153\ul0\nosupersub\cf7\f8\fs20 Jame s Orr, \ul0\nosupersub\cf24\f25\fs20 The Christian View of God and the World\ul0 \nosupersub\cf7\f8\fs20 (New York: Charles Scribner's Sons, 1897), p. 51. \par\ pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 133 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz348\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g135}{\bkmkend Pg135}\par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800 \sb0\sl-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\s

b210\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 18 \ul0\nosupersub\cf20\f21\fs32 THE BIBLICAL VIEW OF GOD \par\pard\qj \li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb31\sl-276\slmult0\fi268 \up0 \expnd tw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Having examined Theism in general and the various systems of belief and \line \up0 \expndtw-1\charscalex100 unbeli ef, we turn now to consider the Christian view of God, or more specifically, \li ne \up0 \expndtw0\charscalex107 the Biblical view, which includes the teachings of both the Old and the New \line \up0 \expndtw0\charscalex102 Testaments. In th is chapter we shall see what the Bible reveals concerning the \line \up0 \expndt w0\charscalex100 Nature of God. It is impossible to fully define God or to know fully all that God is. \line \up0 \expndtw-2\charscalex100 In fact, we cannot fu lly define and know anything in the physical world, much less \line \up0 \expndt w0\charscalex102 the nature of the Infinite. This does not mean that we cannot h ave positive and \line \up0 \expndtw0\charscalex103 accurate knowledge about God or that we cannot know Him in an experiential \line \up0 \expndtw0\charscalex10 2 way. The Bible declares that men in the beginning knew God but did not like to \line \up0 \expndtw0\charscalex102 retain God in their knowledge (\ul0\nosuper sub\cf12\f13\fs24 Rom. 1:21, 28\ul0\nosupersub\cf8\f9\fs24 ), and that through Jesus Christ \line \up0 \expndtw0\charscalex102 men may come to know God in a s aving way (\ul0\nosupersub\cf12\f13\fs24 John 17:3\ul0\nosupersub\cf8\f9\fs24 ). We cannot conceive \line \up0 \expndtw-2\charscalex100 God, that is, form a men tal image of Him. It is doubtless for this reason that Israel \line \up0 \expndt w0\charscalex105 was forbidden to make any image or likeness of God (\ul0\nosup ersub\cf12\f13\fs24 Exodus 20:4\ul0\nosupersub\cf8\f9\fs24 ). God is \line \up0 \expndtw0\charscalex102 incomprehensible. Paul stood in awe when confronted wit h God and His ways: \line \up0 \expndtw0\charscalex108 "O the depth of the riche s both of the wisdom and knowledge of God! how \line \up0 \expndtw0\charscalex10 6 unsearchable are his judgments and his ways past finding out." And yet this \l ine \up0 \expndtw0\charscalex100 same apostle declares: "I know whom I have beli eved and am persuaded... " (2 \line \up0 \expndtw-3\charscalex100 Timothy 1:12). \par\pard\ql \li1800\ri4058\sb30\sl-560\slmult0 \up0 \expndtw-3\charscalex100 \ ul0\nosupersub\cf6\f7\fs24 THE BEING OF GOD \line \up0 \expndtw-3\charscalex100 God Is \par\pard\qj \li1800\ri1618\sb212\sl-280\slmult0\fi308 \up0 \expndtw0\cha rscalex100 \ul0\nosupersub\cf8\f9\fs24 He has real, substantive existence. The f irst requisite of faith is that one must \up0 \expndtw-3\charscalex100 believe " that God is" (\ul0\nosupersub\cf12\f13\fs24 Hebrews 11:6\ul0\nosupersub\cf8\f9\f s24 ). \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ ul0\nosupersub\cf6\f7\fs24 God is Spirit\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosup ersub\cf12\f13\fs24 John 4:24\ul0\nosupersub\cf8\f9\fs24 ) \par\pard\qj \li1800\ sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\slmult0\fi268 \up0 \exp ndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Spirit means that God is i mmaterial\ul0\nosupersub\cf8\f9\fs24 . God does not possess any of the \u p0 \expndtw0\charscalex103 properties of matter. He cannot be divided or extende d or compounded. He is \up0 \expndtw0\charscalex103 invisible (\ul0\nosupersub\c f12\f13\fs24 Colossians 1:15; 1 Timothy 1:17; Hebrews 11:27\ul0\nosupersub\cf8\f 9\fs24 ). Since the created \up0 \expndtw0\charscalex106 universe is material in nature and God is not material, all ideas which would \up0 \expndtw-1\charscale x100 associate or identify God with the universe are ruled out. God is not the u niverse \up0 \expndtw-3\charscalex100 nor a part of it. As pure Spirit He exists wholly apart from creation. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\q j\li1800\ri1608\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosu persub\cf9\f10\fs24 Spirit means that God has substance\ul0\nosupersub\cf8\f9\fs 24 . It is inconceivable that there could be \line \up0 \expndtw0\charscalex106 action without something acting. Our concept of substance is usually that of \li ne \up0 \expndtw-1\charscalex100 material substance, but there is also spi ritual substance or reality. Spiritual \line \up0 \expndtw0\charscalex100 su bstance, being invisible, cannot be visualized. Wind is invisible, and yet it is a \line \up0 \expndtw-2\charscalex100 substance. We can see and feel its effect s, but we cannot see it, nor can we form \line \up0 \expndtw0\charscalex100 a me ntal image of what it looks like. The Greek word for spirit is \ul0\nosupersub\c

f9\f10\fs24 pneuma\ul0\nosupersub\cf8\f9\fs24 , which \line \up0 \expndtw0\chars calex103 also means breath or wind. It is the word used in John 3:8: "The wind b loweth \line \up0 \expndtw0\charscalex100 where it listeth, and thou hearest the sound thereof, but canst not tell whence it \par\pard\ql \li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul 0\nosupersub\cf7\f8\fs20 134 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\p ard\sb0\sl-240{\bkmkstart Pg136}{\bkmkend Pg136}\par\pard\qj \li1800\sb0\sl-272\ slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\sl mult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl -272\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 cometh, an d whither it goeth: so is everyone that is born of the Spirit." The wind \line \ up0 \expndtw0\charscalex102 consists of the movement of invisible material gas m olecules. God, as Spirit, is \line \up0 \expndtw0\charscalex100 invisible and immaterial, but He has substantial being. This substance or \line \up0 \ expndtw0\charscalex104 essence is that which underlies all of the outward manife stations of God. The \line \up0 \expndtw0\charscalex100 Bible speaks of the subs tance of God in Hebrews 1:3, where Christ is spoken of \line \up0 \expndtw-2\cha rscalex100 as the "express image of His \ul0\nosupersub\cf9\f10\fs24 person\ul0\ nosupersub\cf8\f9\fs24 ." Vincent has this to say on this expression: \par\pard\ qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1602\sb11\sl-275\slmult0\fi5 26 \up0 \expndtw0\charscalex100 Render the very image (or impress) of his substa nce. The primary sense of \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\ fs24 hypostasis substance\ul0\nosupersub\cf8\f9\fs24 is \ul0\nosupersub\cf9\f10 \fs24 something which stands underneath; foundation, ground \up0 \expndtw0\chars calex100 of hope\ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 confidence\ul0\nosupersub\cf8\f9\fs24 , and so, \ul0\nosupersub\cf9\f10\fs24 assurance\ul0\nosupersub\cf8\f9\fs24 itself. In a philosophical sense, \up 0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs24 substantial nature\ul0\no supersub\cf8\f9\fs24 ; the real nature of anything which underlies and supports its \up0 \expndtw-3\charscalex100 outward form and properties.\ul0\super\cf22\f2 3\fs23 154 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb 9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 Spirit means personality\ul0\nosupersub\cf8\f9\fs24 . The essential attributes of spirit are mind, will and \up0 \expndtw0\charscalex100 feeling. The spirit in man distinguishes man from the remainder of animal \up0 \expndtw0\ch arscalex100 creation. Only spirits are persons. We do not speak of dogs or cats or horses as \up0 \expndtw0\charscalex105 persons. Animals do not have self -consciousness such as spirits have. \up0 \expndtw0\charscalex100 Therefore, if God is Spirit He must be a person possessing self-consciousness, \up0 \expnd tw0\charscalex100 intelligence, and will. This truth is so patent upon every pag e of the Bible that it \up0 \expndtw-3\charscalex100 would seem unnecessary to q uote proof texts. \par\pard\qj \li1800\ri1590\sb265\sl-275\slmult0\fi268 \up0 \e xpndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Spirit means morality\ul0\nos upersub\cf8\f9\fs24 . Morality may be attributed only to beings having spirit. \ line \up0 \expndtw0\charscalex102 Morality becomes a possibility only when a bei ng has the power of choice or of \line \up0 \expndtw-2\charscalex100 will, of self-determination. Man is a moral being because he has a spiritual \l ine \up0 \expndtw0\charscalex100 nature. Satan and the angels are moral beings a nd are therefore responsible for \line \up0 \expndtw-2\charscalex100 their choic es and actions. God is Spirit, and therefore is a moral Being. \par\pard\ql \li1 800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\ch arscalex100 \ul0\nosupersub\cf6\f7\fs24 Definition of God \par\pard\qj \li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\ri1605\sb1\sl-280\slmult0\fi268 \up0 \expn dtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 One of the best definitions of Go d ever formulated is that contained in the \up0 \expndtw-3\charscalex100 Westmin ster Catechism: \par\pard\qj \li1800\ri1606\sb261\sl-280\slmult0\fi268 \up0 \exp ndtw0\charscalex106 "God is a Spirit, infinite, eternal, and unchangeable, in hi s being, wisdom, \up0 \expndtw-3\charscalex100 power, holiness, justice, goodnes s, and truth." \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi290 \up0 \expn

dtw-1\charscalex100 This definition includes both the substance or essence of Go d's Being and His \line \up0 \expndtw0\charscalex100 attributes. Theologians dif fer in their understanding of what constitutes essence \line \up0 \expndtw-1\cha rscalex100 and attributes. Thiessen, for example, states that some of the so-cal led attributes \line \up0 \expndtw0\charscalex100 are not attributes at all, str ictly speaking, but are "different aspects of the divine \line \up0 \expndtw-2\c harscalex100 substance.''\ul0\super\cf22\f23\fs23 155\ul0\nosupersub\cf8\f9\fs24 He includes spirituality, self-existence, immensity, and eternity as \line \ up0 \expndtw-1\charscalex100 aspects of the Divine essence. By self-existe nce is meant that God is not \line \up0 \expndtw-1\charscalex100 dependent upon anything outside of Himself for His existence. "I am that I am" \par\pard\ ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb212\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 154\ul0\no supersub\cf7\f8\fs20 Marvin R. Vincent, \ul0\nosupersub\cf24\f25\fs20 Word Stud ies in the New Testament\ul0\nosupersub\cf7\f8\fs20 (New York: Charles Scribner 's Sons, 1915), IV, \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 p. 382. \par\pard\qj \li1800\ri1641\sb0\sl-240\slmult0 \up0 \expndtw0 \charscalex100 \ul0\super\cf23\f24\fs19 155\ul0\nosupersub\cf7\f8\fs20 Henry C. Thiessen, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\ f8\fs20 (Grand Rapids: Win. B. Eerdmans Publishing Co., 1951), p. \line \up0 \e xpndtw-2\charscalex100 119. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\q l\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 135 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz457\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g137}{\bkmkend Pg137}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1607\sb128\sl-272\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 (Exodus 3:14). By Immensity is meant that God is not limited by space. "Do not I \up0 \expndtw0\charscalex102 fill h eaven and earth, saith the Lord" (Jeremiah 23:24). "Whither shall I go from \up0 \expndtw0\charscalex100 thy spirit? or whither shall I flee from thy presence?" (Psalm 139:7). By eternity, \up0 \expndtw0\charscalex103 of course, is meant th at God is without beginning or end. "From everlasting to \up0 \expndtw0\charscal ex100 everlasting thou art God" (Psalm 90:2). "Abraham... called there upon the name \up0 \expndtw-3\charscalex100 of the Lord, the everlasting God" (Genesis 21 :33). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE ATTRIBUTES OF GOD \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-2 80\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Numero us classifications of the attributes have been made by theologians. \up0 \expndt w-3\charscalex100 Chafer deals with the subject under two main headings: \par\pa rd\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 A. Personality \par\pard\ql \li2135\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 1. Omnisci ence \par\pard\ql \li2135\sb4\sl-276\slmult0 \up0 \expndtw-2\charscalex100 2\ul0 \nosupersub\cf12\f13\fs24 . \ul0\nosupersub\cf8\f9\fs24 Sensibility: (a) Holines s, (b) Justice, (c) Love, (d) Goodness, (e) Truth. \par\pard\ql \li2130\sb1\sl-2 56\slmult0 \up0 \expndtw-3\charscalex100 3. Will: (a) Freedom, (b) Omnipotence. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb12\sl-276\slmult0 \up0 \expndtw-3\charscalex100 B. Constitutional Attributes \par\pard\ql \li2068\

sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 1. Simplicity \par\pard\ql \li2 068\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 2. Unity \par\pard\ql \li20 68\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. Infinity \par\pard\ql \li 2068\sb1\sl-256\slmult0 \up0 \expndtw-3\charscalex100 4. Eternity \par\pard\ql \ li2068\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 5. Immutability \par\par d\ql \li2068\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 6. Omnipresence or Immensity \par\pard\ql \li2068\sb14\sl-264\slmult0 \up0 \expndtw-3\charscalex10 0 7. Sovereignty.\ul0\super\cf22\f23\fs23 156 \par\pard\ql \li1800\sb267\sl-276\ slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Strong gives t he following classification: \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\q l\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 A. Absolute or lmmanen t Attributes \par\pard\ql \li2067\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 1. Spirituality, involving Life and Personality. \par\pard\ql \li2068\sb4\sl276\slmult0 \up0 \expndtw-3\charscalex100 2. Infinity, involving Self-existence, Immutability, and Unity. \par\pard\ql \li2066\sb1\sl-256\slmult0 \up0 \expndtw3\charscalex100 3. Perfection, involving Truth, Love, and Holiness. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb12\sl-276\slmult0 \up0 \expndt w-3\charscalex100 B. Relative or Transitive Attributes \par\pard\ql \li2066\sb4\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 1. Related to Time and Space, Etern ity and Immensity. \par\pard\ql \li2066\sb1\sl-256\slmult0 \up0 \expndtw-3\chars calex100 2. Related to Creation, Omnipresence, Omniscience, and Omnipotence. \pa r\pard\qj \li1800\ri1609\sb5\sl-280\slmult0\fi292 \up0 \expndtw-1\charscalex100 3. Related to Moral Beings, Veracity and Faithfulness (transitive Truth); Mercy \line \up0 \expndtw-2\charscalex100 and Goodness (transitive Love); Justice and Holiness (transitive Holiness).\ul0\super\cf22\f23\fs23 157 \par\pard\ql \li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf8\f9\fs24 Berkhof makes a different arrangement: \par \pard\ql \li1934\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 A. Incommuni cable Attributes \par\pard\ql \li2270\sb4\sl-276\slmult0 \up0 \expndtw-3\charsca lex100 1. Self-existence \par\pard\ql \li2270\sb4\sl-276\slmult0 \up0 \expndtw-3 \charscalex100 2. Immutability \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard \qj\li1800\ri2175\sb94\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\c f23\f24\fs20\ul0\super\cf23\f24\fs19 156\ul0\nosupersub\cf7\f8\fs20 Lewis Sperr y Chafer, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f 8\fs20 (Dallas: Dallas Seminary Press, 1947), I, pp. 192-222. \up0 \expndtw-2\c harscalex100 \ul0\super\cf23\f24\fs19 157\ul0\nosupersub\cf7\f8\fs20 A. H. Stro ng, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1907), p. 248. \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl230\slmult0 \up0 \expndtw-2\charscalex100 136 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz409\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g138}{\bkmkend Pg138}\par\pard\ql \li2270\sb0\sl-276\slmult0 \par\pard\ql\li2270 \sb0\sl-276\slmult0 \par\pard\ql\li2270\sb0\sl-276\slmult0 \par\pard\ql\li2270\s b0\sl-276\slmult0 \par\pard\ql\li2270\sb108\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf8\f9\fs24 3. Infinity \par\pard\ql \li2270\sb1\sl-256 \slmult0 \up0 \expndtw-3\charscalex100 4. Unity \par\pard\ql \li1934\sb0\sl-276\ slmult0 \par\pard\ql\li1934\sb12\sl-276\slmult0 \up0 \expndtw-3\charscalex100 B. Communicable Attributes \par\pard\ql \li2270\sb4\sl-276\slmult0 \up0 \expndtw-3 \charscalex100 1. Spirituality. \par\pard\ql \li2263\sb1\sl-256\slmult0 \up0 \ex

pndtw-3\charscalex100 2. Intellectual Attributes: Knowledge, Wisdom, Veracity. \ par\pard\ql \li2267\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. Moral At tributes: Goodness, Holiness, Righteousness. \par\pard\ql \li2264\sb14\sl-264\sl mult0 \up0 \expndtw-3\charscalex100 4. Attributes of Sovereignty: Will, Power.\u l0\super\cf22\f23\fs23 158 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\ li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 Hodge states: \par\pard\qj \li2520\ri1603\sb264\sl-276\slmult0\fi153 \up0 \ expndtw-2\charscalex100 On few subjects have greater thought and labor been expe nded than on \up0 \expndtw0\charscalex100 this. Perhaps, however, the benefit ha s not been commensurate with the \up0 \expndtw-2\charscalex100 labor. The obje ct of classification is order, and the object of order is \up0 \expndt w-2\charscalex100 clearness. So far as this end is secured, it is a g ood. But the great \up0 \expndtw0\charscalex101 diversity of the methods whic h have been proposed, is evidence that no \up0 \expndtw-1\charscalex100 one met hod of arrangement has such advantages as to secure for it \up0 \expndt w-2\charscalex100 general recognition."\ul0\super\cf22\f23\fs23 159 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 One class of attribute s has been designated as \ul0\nosupersub\cf9\f10\fs24 Negative, Absolute, Immane nt\ul0\nosupersub\cf8\f9\fs24 , \up0 \expndtw0\charscalex102 and \ul0\nosupersub \cf9\f10\fs24 Incommunicable\ul0\nosupersub\cf8\f9\fs24 . These terms are used m ore or less interchangeably and \up0 \expndtw-1\charscalex100 refer to something that is denied concerning God, to something which belongs to \up0 \expndtw0\cha rscalex100 God and implies no relation to other beings, to something belonging t o the inner \up0 \expndtw0\charscalex100 being of God independent of His relatio n to the universe, to something which is \up0 \expndtw0\charscalex100 not commu nicated to other beings. The other class of attributes has been \up0 \ expndtw-2\charscalex100 designated as \ul0\nosupersub\cf9\f10\fs24 Positive, Relative, Transitive\ul0\nosupersub\cf8\f9\fs24 , and \ul0\nosupersub\cf9\f10\ fs24 Communicable\ul0\nosupersub\cf8\f9\fs24 , referring to \up0 \expndtw0\ch arscalex103 something that is affirmed of God, to something which implies a rela tion to an \up0 \expndtw0\charscalex102 object, to something which is exercised in consequence of the existence of the \up0 \expndtw0\charscalex107 world and it s dependence upon God, to something in God which has been \up0 \expndtw-3\charsc alex100 communicated to His creatures. \par\pard\qj \li1800\ri1608\sb264\sl-277\ slmult0\fi268 \up0 \expndtw0\charscalex102 It would seem that the most simple an d understandable classification is that \up0 \expndtw0\charscalex105 adopted by Thiessen, which classifies the attributes under two headings, \ul0\nosupersub\cf 9\f10\fs24 the \up0 \expndtw0\charscalex105 Non-moral\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 the Moral\ul0\nosupersub\cf8\f9\fs24 , althou gh even here the Non-moral attributes have \up0 \expndtw-1\charscalex100 moral i mplications. Omnipotence, Omnipresence, Omniscience, and Immutability \up0 \expn dtw-2\charscalex100 are said to be Non-moral; however, nothing more frightful co uld be imagined than \up0 \expndtw0\charscalex103 for an immoral or even an amor al person to possess these attributes. There is \up0 \expndtw0\charscalex102 not hing inherently moral about these attributes, but they might all be exercised \u p0 \expndtw-3\charscalex100 for either moral or immoral purposes. \par\pard\ql \ li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7 \fs24 The Non-Moral Attributes \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard \qj\li1800\ri1608\sb1\sl-280\slmult0\fi336 \up0 \expndtw0\charscalex100 \ul0\nos upersub\cf9\f10\fs24 Omnipresence\ul0\nosupersub\cf8\f9\fs24 . Omnipresence mean s that God is present everywhere in the \line \up0 \expndtw0\charscalex100 Unive rse. This attribute has to do with the Immanence of God. The Psalmist \par\pard\ ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 158\ul0\no supersub\cf7\f8\fs20 L. Berkhof, \ul0\nosupersub\cf24\f25\fs20 Systematic Theol ogy\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1 941), pp. 52-81. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charsc alex100 \ul0\super\cf23\f24\fs19 159\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (G

rand Rapids: Wm. B. Eerdmans Publishing Co., 1940), I, p. 374. \par\pard\ql \li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 137 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz466\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g139}{\bkmkend Pg139}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 enunciated this attribute when he declared: "Whither shall I flee from thy \up0 \expndtw0\charscalex100 pr esence? If I ascend up into heaven, thou art there; if I make my bed in sheol, \ up0 \expndtw0\charscalex100 behold, thou art there" (Psalm 139:7, 8). The knowle dge of this attribute was of \up0 \expndtw-3\charscalex100 great comfort to the Psalmist and it should be to all godly people. \par\pard\qj \li1800\ri1608\sb262 \sl-280\slmult0\fi336 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs24 Omniscience\ul0\nosupersub\cf8\f9\fs24 . This means that God is all-wise; He kno ws all things possible \line \up0 \expndtw0\charscalex100 and actual. He has imm ediate knowledge of all things past, present, and future. \line \up0 \expndtw0\c harscalex100 He knows the end from the beginning \up0 \expndtw-3\charscale x100 (\ul0\nosupersub\cf12\f13\fs24 Isaiah \up0 \expndtw0\charscalex100 46:10\ul 0\nosupersub\cf8\f9\fs24 ). He is infinite in \par\pard\qj \li1800\ri1608\sb 4\sl-276\slmult0 \up0 \expndtw0\charscalex100 understanding (\ul0\nosupersub\cf1 2\f13\fs24 Psalm 147:5\ul0\nosupersub\cf8\f9\fs24 ). All things are open and nak ed before the eyes of \up0 \expndtw0\charscalex104 Him with whom we have to do (\ul0\nosupersub\cf12\f13\fs24 Hebrews 4:13\ul0\nosupersub\cf8\f9\fs24 ). "Know n unto God are all his \up0 \expndtw-2\charscalex100 works from the beginning of the world" (Acts 15:18). God even knows what would \up0 \expndtw0\charscalex103 have happened under different circumstances. In pronouncing woes upon the \up0 \expndtw0\charscalex100 cities where His mightiest works were done, Christ decla red that Tyre and Sidon \up0 \expndtw0\charscalex102 would have repented and Sod om would still have been in existence had these \up0 \expndtw-3\charscalex100 sa me mighty works been done in them (\ul0\nosupersub\cf12\f13\fs24 Matthew 11:21-2 4\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1591\sb265\sl-275\slmult0 \fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 Omnipotence\ul0 \nosupersub\cf8\f9\fs24 . This means that God is all powerful, that He can do an ything \up0 \expndtw0\charscalex100 which is not inconsistent with His own chara cter, such as lying (\ul0\nosupersub\cf12\f13\fs24 Hebrews 6:18\ul0\nosupersub\c f8\f9\fs24 ), \up0 \expndtw-2\charscalex100 sinning (\ul0\nosupersub\cf12\f13\f s24 James 1:13\ul0\nosupersub\cf8\f9\fs24 ), denying Himself (\ul0\nosupersu b\cf12\f13\fs24 2 Timothy 2:13\ul0\nosupersub\cf8\f9\fs24 ). Probably the b asic \up0 \expndtw-1\charscalex100 concept in the name of God is that of power a nd might. Christ said: "with God all \up0 \expndtw0\charscalex100 things are pos sible" (Matthew 19:26), and He also said: "All power is given unto \up0 \expndtw 0\charscalex103 me in heaven and in earth" (Matthew 28:18). Job declared: "I k now that thou \up0 \expndtw-1\charscalex100 canst do everything" (Job 42:2). Jer emiah began his prayer in chapter 32:17: "Ah \up0 \expndtw0\charscalex100 Lord G od! behold, thou hast made the heaven and the earth by thy great power \up0 \exp ndtw0\charscalex105 and stretched out arm, and there is nothing too hard for the e." God revealed \up0 \expndtw-3\charscalex100 Himself to Abram as "the Almighty God" (Genesis 17:1). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li180

0\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 People often ask such questions as: Wasn't God able to create a world in \line \up0 \expndtw0\ch arscalex102 which there would be no sin? or, Can't God put a stop to war? or, Do esn't God \line \up0 \expndtw0\charscalex103 have the power to end poverty and s uffering and death? If God has all power, \line \up0 \expndtw0\charscalex100 the n He has power to do all of these things and more. In dealing with questions \li ne \up0 \expndtw0\charscalex104 like these two things must be remembered. First, omnipotence is not the only \line \up0 \expndtw0\charscalex100 attribute of God . God exercises His omnipotence in conformity with His wisdom, \line \up0 \expnd tw0\charscalex102 knowledge, holiness and justice. Only an infinite Mind could k now what is best \line \up0 \expndtw0\charscalex100 and what will ultimately bri ng the most glory to God. Second, omnipotence does \line \up0 \expndtw0\charscal ex108 not mean that God wills to use all of His power. He is a free Being and no t \line \up0 \expndtw-2\charscalex100 necessitated to use any, little, or all of His power. God has power over His power. \line \up0 \expndtw-2\charscalex100 He could have created a race of automatons without the power of choice, without \l ine \up0 \expndtw-2\charscalex100 minds of their own, without the ability to obe y or disobey, without the possibility of \line \up0 \expndtw-1\charscalex100 lov ing or hating, creatures without motivation, but He did not choose to do so. He \line \up0 \expndtw0\charscalex104 chose rather to create man in His own image, and apparently such a creation \line \up0 \expndtw0\charscalex100 involved the s elf-limitation of God's power in the delegation of certain powers to \line \up0 \expndtw0\charscalex103 His creatures. God has provided mankind with the materia ls and the power to \line \up0 \expndtw0\charscalex100 make this world a Uto pia, but it is man, not God who has been guilty of \line \up0 \expndt w-1\charscalex100 malfeasance. However, God does have a Man who some day will re turn to earth \line \up0 \expndtw-1\charscalex100 to take the power into His han ds and He will put down all unrighteousness and \par\pard\ql \li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 138 \par\pard\sect\sectd\fs24\paperw12240\paperh1584 0\pard\sb0\sl-240{\bkmkstart Pg140}{\bkmkend Pg140}\par\pard\qj \li1800\sb0\sl-2 73\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273 \slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123 \sl-273\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 will ru le the earth with justice and equity and peace. At the present we see a \up0 \ex pndtw0\charscalex103 mighty demonstration of the power of God in restraining Him self from bringing \up0 \expndtw0\charscalex104 judgment upon a world that more and more openly defies Him and practically \up0 \expndtw-3\charscalex100 challen ges Him to come down and do something about it if He is God. \par\pard\qj \li180 0\ri1608\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub \cf9\f10\fs24 Immutability\ul0\nosupersub\cf8\f9\fs24 . This means that God is u nchangeable. This attribute has to do \line \up0 \expndtw0\charscalex100 with bo th His essence and His character. If God is infinite in both His being and \line \up0 \expndtw0\charscalex106 His perfections, then any change would make Him le ss than God, less than \line \up0 \expndtw-3\charscalex100 infinite. \par\pard\q j \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb15\sl-272\slmult0\fi31 9 \up0 \expndtw0\charscalex100 This attribute is emphasized in Scripture and has become the theme of much \up0 \expndtw0\charscalex104 of our hymnology. "I am t he Lord, I change not" (Malachi 3:6). "Thou art the \up0 \expndtw0\charscalex1 04 same, and thy years shall not fail" (Hebrews 1:12). "The Father of lights, wi th \up0 \expndtw-2\charscalex100 whom is no variableness, neither shadow of turn ing" (James 1:17). "Jesus Christ, \up0 \expndtw-1\charscalex100 the same yesterd ay, today, and for ever" (Hebrews 13:8). The hymn writer found \up0 \expndtw-3\c harscalex100 great comfort in this attribute when he wrote: \par\pard\ql \li2520 \sb0\sl-276\slmult0 \par\pard\ql\li2520\sb9\sl-276\slmult0 \up0 \expndtw-3\chars calex100 Swift to its close ebbs out life's little day; \par\pard\ql \li2520\ri4 115\sb1\sl-280\slmult0\fi720\tx3240 \up0 \expndtw-3\charscalex100 Earth's joys g row dim, its glories pass away; \up0 \expndtw-3\charscalex100 Change and decay i n all around I see: \line \tab \up0 \expndtw-3\charscalex100 O Thou who changest

not, abide with me. \par\pard\ql \li2135\sb264\sl-276\slmult0 \up0 \expndtw-3\c harscalex100 Another has penned these lines: \par\pard\ql \li2520\sb0\sl-276\slm ult0 \par\pard\ql\li2520\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Great is Thy faithfulness, O God my Father, \par\pard\ql \li3240\sb1\sl-256\slmult0 \u p0 \expndtw-3\charscalex100 There Is no shadow of turning with Thee; \par\pard\q l \li2520\ri4109\sb5\sl-280\slmult0\tx3240 \up0 \expndtw-3\charscalex100 Thou ch angest not, Thy compassions, they fail not; \line\tab \up0 \expndtw-3\charscalex 100 As Thou has been Thou forever wilt be. \par\pard\qj \li1800\sb0\sl-275\slmul t0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscale x106 There are two problems associated with the Immutability of God. The first \ line \up0 \expndtw0\charscalex103 concerns those Scriptures which represent God as having changed His mind. \line \up0 \expndtw-1\charscalex100 The Bible states both that God does not repent and that He does repent. "God is \line \up0 \expn dtw0\charscalex107 not a man, that he should lie; neither the son of man that he should repent" \line \up0 \expndtw-1\charscalex100 (Numbers 23:19). "And also t he Strength of Israel will not lie nor repent: for he is \line \up0 \expndtw0\ch arscalex104 not a man that he should repent" (1 Samuel 15:29). "And it repented the Lord \line \up0 \expndtw0\charscalex104 that he had made man on the earth, a nd it grieved him at his heart" (Genesis \line \up0 \expndtw0\charscalex100 6:6) . "And the Lord repented of the evil which he thought to do unto his people" \li ne \up0 \expndtw-2\charscalex100 (Exodus 52:14). In trying to solve this problem it may help to consider the \line \up0 \expndtw0\charscalex100 que stion: "Which changes, the wind or the weather-vane?" or, "Which changes, \line \up0 \expndtw0\charscalex102 the temperature or the thermometer?" In one sense t hey both change, but in a \line \up0 \expndtw0\charscalex104 truer sense the wea ther-vane and the thermometer do not change. The vane \line \up0 \expndtw0\chars calex100 always points in the direction of the wind and the thermometer always r egisters \line \up0 \expndtw0\charscalex107 the correct temperature. God said He was going to destroy the great city of \line \up0 \expndtw0\charscalex103 \ul0\ nosupersub\cf26\f27\fs24 Nineveh\ul0\nosupersub\cf8\f9\fs24 because of their gr eat sin (\ul0\nosupersub\cf12\f13\fs24 Jonah 3:4\ul0\nosupersub\cf8\f9\fs24 ). B ut the inhabitants of Nineveh \line \up0 \expndtw0\charscalex107 believed the pr ophet and repented in sackcloth and ashes from the king on \line \up0 \expndtw0\ charscalex102 down, saying, "Who can tell if God will turn and repent, and turn away from his \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73 \sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 139 \p ar\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg141 }{\bkmkend Pg141}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\s l-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw-1\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 fierce anger, that we perish not?" And w e read that God did repent (vs. 10). This \up0 \expndtw0\charscalex107 is the ki nd of repenting which the weather-vane does. Actually God has not \up0 \expndtw1\charscalex100 changed, for He has declared that this is the unchanging nature of His character: \up0 \expndtw0\charscalex105 "If that nation, concerning which I have pronounced, turn from their evil, I will \up0 \expndtw-3\charscalex100 r epent of the evil that I thought to do unto them" (Jeremiah 18:8). \par\pard\qj \li1800\ri1607\sb265\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 The other problem concerns the Incarnation. Jesus Christ is represented as \line \up0 \ex pndtw0\charscalex102 being the same, yesterday, today, and for ever. And yet, th e second Person of \line \up0 \expndtw-2\charscalex100 the Trinity in time becam e a man and is now a Man at God's right hand, which He \line \up0 \expndtw-2\cha rscalex100 was not at one time. Since Christ is God, does this represent a chang e in God? It \line \up0 \expndtw-1\charscalex100 would if some of the heretical views of the Incarnation were true; views like those \line \up0 \expndtw-2\chars calex100 of Eutychus whose followers were known as Monophysites. They believed t hat in \line \up0 \expndtw0\charscalex102 the Incarnation there was a mingling o f the divine and human natures into one, \line \up0 \expndtw-2\charscalex100 whi ch was neither human nor divine. This view involves a change in the nature of \l

ine \up0 \expndtw0\charscalex108 one of the Persons of the Godhead. But Scriptur e does not teach this. The \line \up0 \expndtw0\charscalex100 Incarnation in no way changed the divine nature of the Son of God. The change \line \up0 \expndtw0 \charscalex103 concerned only the humanity, which change may be considered in th e light of \line \up0 \expndtw0\charscalex100 dispensational truth. God has and does change His dispensational dealings and \line \up0 \expndtw0\charscalex111 t he Son of God has changed in His relations to humanity. In fact, \li ne \up0 \expndtw-2\charscalex100 dispensationalism is concerned almost wholly wi th changes which God has made \line \up0 \expndtw0\charscalex100 in His dealings with mankind. But these in no way affect His immutability, which \line \up0 \ex pndtw-3\charscalex100 has to do solely with His Being and His character. \par\pa rd\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \ex pndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Moral Attributes \par\pard \qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\ nosupersub\cf9\f10\fs24 Holiness\ul0\nosupersub\cf8\f9\fs24 . If any order c an be placed upon the moral attributes of God, \up0 \expndtw-2\charscale x100 Holiness would doubtless come first. In a sense Holiness encompasses the ot her \up0 \expndtw-1\charscalex100 attributes of Righteousness, Justice, Goodness , and Truth. They seem to be but \up0 \expndtw-1\charscalex100 different phases or aspects of the Holiness of God. The song of the Seraphim is: \up0 \expndtw0\c harscalex100 "Holy, holy, holy, is the Lord of hosts" (Isaiah 6:3). God's word t o Israel was: "Ye \up0 \expndtw0\charscalex104 shall be holy; for I the Lord God am holy" (Leviticus 19:2). A concordance will \up0 \expndtw-3\charscalex100 sho w that the Bible is full of the holiness of God. \par\pard\qj \li1800\sb0\sl-277 \slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi275 \up0 \expndtw-1\cha rscalex100 The word \ul0\nosupersub\cf9\f10\fs24 holy \ul0\nosupersub\cf8\f9\fs2 4 as predicated of God refers to His absolute purity, majesty, and \up0 \expndtw 0\charscalex100 glory. As the word basically means separation, God is holy in th e sense that He \up0 \expndtw0\charscalex100 is separated from everything impure , unjust, and untrue. In the New Testament \up0 \expndtw0\charscalex102 the Fath er is said to be holy (\ul0\nosupersub\cf12\f13\fs24 John 17:11\ul0\nosupersub\c f8\f9\fs24 ), the Son is declared to be holy \ul0\nosupersub\cf12\f13\fs24 (Luke \up0 \expndtw0\charscalex102 1:35; Acts 3:14\ul0\nosupersub\cf8\f9\fs24 ), and the Spirit of God is dozens of times called the Holy Spirit. \up0 \expndtw0\char scalex100 This present dispensation is in a special sense a dispensation of the Holy Spirit, \up0 \expndtw0\charscalex106 and therefore this attribute is mentio ned in relation to the third Person of the \up0 \expndtw-3\charscalex100 Trinity very often in the Pauline epistles. \par\pard\qj \li1800\ri1608\sb267\sl-273\sl mult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf9\f10\fs24 Righteousn ess\ul0\nosupersub\cf8\f9\fs24 . There are many questions for which we c an find no \line \up0 \expndtw0\charscalex100 satisfactory answer, such as, wh y did God allow sin to come into the world? and \line \up0 \expndtw0\charscalex1 03 why are some chosen to salvation and others seemingly are passed by, many \li ne \up0 \expndtw0\charscalex100 never having had opportunity to hear the gospel? In the context of such \par\pard\ql \li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosuper sub\cf7\f8\fs20 140 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\s l-240{\bkmkstart Pg142}{\bkmkend Pg142}\par\pard\qj \li1800\sb0\sl-276\slmult0 \ par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \pa r\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb108\sl-276\slmu lt0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 questions Paul asks : "What shall we say then? Is there unrighteousness with \up0 \expndtw0\charscal ex100 God?" And he is quick to answer: "God forbid." (Romans 9:14). When the v ials \up0 \expndtw-2\charscalex100 of wrath are poured out in that future day of great tribulation, we hear the voice of \up0 \expndtw0\charscalex100 the angel saying: "Thou art righteous, O Lord... because thou hast judged thus" \up0 \expn dtw-1\charscalex100 (Revelation 16:5). The active righteousness of God is but th e upholding of God's \up0 \expndtw0\charscalex107 holy character: it is the exec ution of justice upon His subjects in view of His \up0 \expndtw-1\charscalex100

holiness. It is necessary to distinguish between God's attribute of righteousnes s, \up0 \expndtw0\charscalex100 and the imputed righteousness of God, which is b y faith of Jesus Christ unto all \up0 \expndtw0\charscalex100 and upon all who b elieve (\ul0\nosupersub\cf12\f13\fs24 Romans 3:22; 4:6, 11, 22\ul0\nosupersub\cf 8\f9\fs24 ). This latter, although called \up0 \expndtw0\charscalex103 the right eousness of God, is the standing before God which a sinner receives \up0 \expndt w-3\charscalex100 when he is declared righteous or is justified by faith. \par\p ard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ ul0\nosupersub\cf9\f10\fs24 Goodness\ul0\nosupersub\cf8\f9\fs24 . "There is none good but God," (\ul0\nosupersub\cf12\f13\fs24 Matthew 19:17\ul0\nosupersub\cf8\ f9\fs24 ), declared the Lord \line \up0 \expndtw0\charscalex109 Jesus. Goodness is a very broad term. It might be used to cover all of the \line \up0 \expndtw-2 \charscalex100 attributes of God, for they are all good. Here it is limited to t hose aspects of God's \line \up0 \expndtw0\charscalex100 character which cause G od to communicate Himself to the undeserving sinner: \line \up0 \expndtw0\charsc alex100 the Love of God, the Mercy of God, and the Grace of God. There was, and is, of \line \up0 \expndtw0\charscalex104 course, mutual love between the Person s of the Godhead, so that love is not \line \up0 \expndtw-2\charscalex100 limite d in its operation to sinful creatures. However, it would seem that mercy and \l ine \up0 \expndtw-3\charscalex100 grace could only be manifested toward the need y and the undeserving. \par\pard\ql \li2054\ri1600\sb265\sl-275\slmult0\tx2414\t x2414\tx2414\tx2414 \up0 \expndtw0\charscalex100 1. Love. The Greek word for th is attribute is \ul0\nosupersub\cf9\f10\fs24 agape\ul0\nosupersub\cf8\f9\fs24 . It expresses "a deep and \line\tab \up0 \expndtw0\charscalex105 constant love an d interest of a perfect Being towards entirely unworthy \line \tab \up0 \expndtw 0\charscalex106 objects, producing and fostering a reverential love in them towa rds the \line \tab \up0 \expndtw0\charscalex102 Giver, and a practical love towa rds those who are partakers of the same, \line \tab \up0 \expndtw-3\charscalex10 0 and a desire to help others to seek the Giver."\ul0\super\cf22\f23\fs23 160 \p ar\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmu lt0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs24 Agape,\ul0\n osupersub\cf8\f9\fs24 unlike \ul0\nosupersub\cf9\f10\fs24 phileo\ul0\nosupersub \cf8\f9\fs24 , does not express tender affection, but rather indicates \up0 \exp ndtw-3\charscalex100 the exercise of the divine will in deliberate choice. \par\ pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1606\sb15\sl-272\slmult 0\fi278 \up0 \expndtw-1\charscalex100 Cremer points out that \ul0\nosupersub\cf9 \f10\fs24 agape\ul0\nosupersub\cf8\f9\fs24 is not found in the secular writers and that it was \up0 \expndtw0\charscalex100 apparently coined by the Septuagint . It is to be distinguished from \ul0\nosupersub\cf9\f10\fs24 phileo\ul0\nosuper sub\cf8\f9\fs24 , which \up0 \expndtw-1\charscalex100 means to manifest affectio n. While \ul0\nosupersub\cf9\f10\fs24 phileo\ul0\nosupersub\cf8\f9\fs24 is used of God's love for the Son (\ul0\nosupersub\cf12\f13\fs24 John \up0 \expndtw-2\c harscalex100 5:20\ul0\nosupersub\cf8\f9\fs24 ) and for the believer (\ul0\nosupe rsub\cf12\f13\fs24 John 16:27\ul0\nosupersub\cf8\f9\fs24 ), it is never used as a command for men to \up0 \expndtw-2\charscalex100 love God, or as an act of the will. On the other hand, \ul0\nosupersub\cf9\f10\fs24 agape\ul0\nosupersub\cf8\ f9\fs24 is the distinctive word \up0 \expndtw-3\charscalex100 for the attribute of God, and Cremer remarks: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\q j\li2520\ri1608\sb11\sl-275\slmult0 \up0 \expndtw-2\charscalex100 It denotes the \ul0\nosupersub\cf9\f10\fs24 love which chooses its object with decision of wil l... so that it \up0 \expndtw-1\charscalex100 becomes self-denying or compassion ate devotion to and for the same\ul0\nosupersub\cf8\f9\fs24 ... \up0 \expndtw0\ charscalex106 In the form of such energetic good-will or self-sacrifice, love ap pears, \up0 \expndtw0\charscalex100 indeed, as an isolated trait in profane writ ers; but it was unknown to them \up0 \expndtw-3\charscalex100 as a ruling princi ple of life. \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1625\sb 174\sl-240\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\su per\cf23\f24\fs19 160\ul0\nosupersub\cf7\f8\fs20 W. E. Vine, \ul0\nosupersub\cf 24\f25\fs20 An Expository Dictionary of New Testament Words\ul0\nosupersub\cf7\f

8\fs20 (London, Oliphants; Old Tappan, N.J.: \up0 \expndtw-3\charscalex100 Flem ing H. Revell Co., 1952), Vol. III, p. 21. \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slm ult0 \up0 \expndtw-2\charscalex100 141 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz482\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g143}{\bkmkend Pg143}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520 \sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\s b0\sl-273\slmult0 \par\pard\qj\li2520\ri1603\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 Now, we find \ul0\nosupersub\cf9\f10\ fs24 agape\ul0\nosupersub\cf8\f9\fs24 used to designate a love unknown to write rs outside \up0 \expndtw0\charscalex100 of the New Testament... --\ul0\nosupersu b\cf9\f10\fs24 love in its fullest conceivable form;\ul0\nosupersub\cf8\f9\fs24 love as it is \up0 \expndtw0\charscalex100 the distinguishing attribute, not of humanity, but, in the strictest sense, of \up0 \expndtw-3\charscalex100 Divinit y.\ul0\super\cf22\f23\fs23 161 \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\ fi283 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This \ul0\nosuper sub\cf9\f10\fs24 agape \ul0\nosupersub\cf8\f9\fs24 love seeks the welfare of all (\ul0\nosupersub\cf12\f13\fs24 Romans 15:2\ul0\nosupersub\cf8\f9\fs24 ) and wor ks ill to none \up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Roman s 13:8-10\ul0\nosupersub\cf8\f9\fs24 ). Its virtues are fully set forth in \ul0\ nosupersub\cf12\f13\fs24 1 Corinthians 13:1-8, 13\ul0\nosupersub\cf8\f9\fs24 . A nd \up0 \expndtw-2\charscalex100 John tells us that God not only loves, but that He is love (\ul0\nosupersub\cf12\f13\fs24 1 John 4:8, 16\ul0\nosupersub\cf8\f9\ fs24 ). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\s l-276\slmult0\fi268 \up0 \expndtw0\charscalex103 2. Mercy. Mercy is that aspect of God's goodness that causes God to show \up0 \expndtw-1\charscalex100 pity and compassion on the needy and unfortunate. It is compassion--a suffering \up0 \ex pndtw0\charscalex104 together with. Paul tells us that God is not only merciful, but that He is "rich in \up0 \expndtw-1\charscalex100 mercy, for His great love wherewith he loved us" (Ephesians 2:4). James tells us \up0 \expndtw0\charscale x100 "that the Lord is very pitiful, and of tender mercy" (James 5:11). Peter sp eaks of \up0 \expndtw-3\charscalex100 "His abundant mercy" (1 Peter 1:3). \par\p ard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi325 \up0 \expndtw0\charscalex100 Go d is free to exercise His mercy as He sees fit. He is not obligated to show \up0 \expndtw0\charscalex103 mercy to anyone. Paul reminds us of this in Romans 9:15 , 16: "For he saith to \up0 \expndtw0\charscalex100 Moses, I will have mercy on whom I will have mercy, and I will have compassion \up0 \expndtw0\charscalex100 on whom I will have compassion. So then it is not of him that willeth, nor of hi m \up0 \expndtw0\charscalex105 that runneth, but of God that showeth mercy .... Therefore hath he mercy on \up0 \expndtw-3\charscalex100 whom he will have merc y, and whom he will he hardeneth." \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\ pard\qj\li1800\ri1609\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex102 3. Grace. Whereas mercy is God's attitude toward those in distress, grace is \up0 \ expndtw-1\charscalex100 His attitude toward those who are ungodly and sinful. It will be noticed that in the \up0 \expndtw0\charscalex103 apostolic salutations, grace always precedes mercy\ul0\nosupersub\cf12\f13\fs24 (1 Timothy 1:2; 2 Tim othy \up0 \expndtw-3\charscalex100 1:2\ul0\nosupersub\cf8\f9\fs24 , etc.). Trenc h has this to say on these two words: \par\pard\qj \li2520\sb0\sl-276\slmult0 \p ar\pard\qj\li2520\ri1604\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex100 In the

Divine mind, and in the order of our salvation as conceived therein, \line \up0 \expndtw0\charscalex103 the \ul0\nosupersub\cf9\f10\fs24 eleos\ul0\nosupersub\cf 8\f9\fs24 (mercy) precedes the \ul0\nosupersub\cf9\f10\fs24 charis\ul0\nosuper sub\cf8\f9\fs24 (grace). God so \ul0\nosupersub\cf9\f10\fs24 loved\ul0\nosuper sub\cf8\f9\fs24 the world \line \up0 \expndtw0\charscalex100 with a pitying lov e (herein was the \ul0\nosupersub\cf9\f10\fs24 eleos\ul0\nosupersub\cf8\f9\fs24 ), that He gave His only begotten \line \up0 \expndtw0\charscalex102 Son (herein was the charis), that the world through Him might be saved \line \up0 \expndtw2\charscalex100 (cf. Eph. ii. 4; Luke i. 78, 79). But in the order of the manife station of God's \line \up0 \expndtw-2\charscalex100 purposes of salvation the g race must go before the mercy, the charis must \line \up0 \expndtw-1\charscalex1 00 go before and make way for the \ul0\nosupersub\cf9\f10\fs24 eleos\ul0\nosuper sub\cf8\f9\fs24 . It is true that the same persons are \line \up0 \expndtw0\char scalex104 the subjects of both, being at once guilty and miserable; ye t the \line \up0 \expndtw-1\charscalex100 righteousness of God, which it is qui te as necessary should be maintained \line \up0 \expndtw0\charscalex107 as His l ove, demands that the guilt should be done away, before the \line \up0 \expndtw3\charscalex100 misery can be assuaged; only the forgiven may be blessed.\ul0\su per\cf22\f23\fs23 162 \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li180 0\ri1614\sb38\sl-260\slmult0\fi266 \up0 \expndtw-2\charscalex100 \ul0\nosupersub \cf8\f9\fs24 There is no conflict in the attributes of God, but it is most surel y true that God's \line \up0 \expndtw-2\charscalex100 love was not free to save the sinner in violation of His righteousness. It was only \par\pard\qj \li1800\s b0\sl-240\slmult0 \par\pard\qj\li1800\ri1633\sb197\sl-240\slmult0 \up0 \expndtw0 \charscalex103 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 161\ul0\nosupers ub\cf7\f8\fs20 Herman Cremer, \ul0\nosupersub\cf24\f25\fs20 Biblio-Theological Lexicon of New Testament\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs 20 Greek\ul0\nosupersub\cf7\f8\fs20 (Edinburgh: T. and T. Clark, \up0 \expndtw3\charscalex100 reprinted 1954), p. 14. \par\pard\li1800\sb5\sl-230\slmult0\fi0\ tx7435 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 162\ul0\nosupersub \cf7\f8\fs20 Richard Chenevix Trench, \ul0\nosupersub\cf24\f25\fs20 Synonym s of the New Testament\tab \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7 \f8\fs20 (Grand Rapids: Win. B. Eerdmans\par\pard\li1800\sb1\sl-230\slmult0\ fi0 \up0 \expndtw-2\charscalex100 Publishing Co., 1880, reprint 1948), p. 171.\p ar\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb23\sl-230\slmult0 \up0 \expndtw-2\charscalex100 142 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz485\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g144}{\bkmkend Pg144}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 by the exercise of His free grace in providing the Savior for undeserving sinners, \up0 \expndtw-1\charscalex100 tha t both His righteousness and love could be satisfied. The Psalmist expressed \up 0 \expndtw0\charscalex104 it this way: "Mercy and truth are met together; righte ousness and peace have \up0 \expndtw-3\charscalex100 kissed each other" (Psalm 8 5:10). \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi268 \up0 \expndtw-1\ch arscalex100 4. Truth. In answer to the question: "What is truth consid ered as divine \up0 \expndtw-3\charscalex100 attribute?" A. A. Hodge answers: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1598\sb8\sl-276\sl

mult0 \up0 \expndtw0\charscalex102 The truth of God in its widest sense is a per fection which qualifies all his \line \up0 \expndtw0\charscalex100 intellectual and moral attributes. His knowledge is infinitely true in relation \line \up0 \e xpndtw-1\charscalex100 to its objects, and his wisdom unbiased either by prejudi ce or passion. His \line \up0 \expndtw0\charscalex107 justice and his goodness i n all their exercises are infinitely true to the \line \up0 \expndtw0\charscalex 104 perfect standard of his own nature. In all outward manifestations of his \li ne \up0 \expndtw0\charscalex100 perfections to his creatures, God is always true to his nature--always self-\line \up0 \expndtw0\charscalex105 consistently divi ne. This attribute in its more special sense qualifies all \line \up0 \expndtw-1 \charscalex100 God's intercourse with his rational creatures. He is true to us a s well as to \line \up0 \expndtw0\charscalex106 himself; and thus is laid the fo undation of all faith, and therefore of all \line \up0 \expndtw-2\charscalex100 knowledge. It is the foundation of all confidence, first, in our sens es; \line \up0 \expndtw0\charscalex100 second, in our intellect and conscie nce; third, in any authenticated, \line \up0 \expndtw-3\charscalex100 supern atural revelation.\ul0\super\cf22\f23\fs23 163 \par\pard\qj \li1800\ri1609\sb261 \sl-280\slmult0\fi268 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 G od is absolute Truth. Paul says: "Let God be true, but every man a liar" \line \ up0 \expndtw0\charscalex100 (Romans 3:4). Jesus Christ could say: "I am the trut h" (John 14:6). God not only \line \up0 \expndtw-2\charscalex100 tells the truth , acts in a right manner, and loves; He is truth; He is righteous; He is \line \ up0 \expndtw-3\charscalex100 love. \par\pard\qj \li1800\ri1605\sb264\sl-276\slmu lt0\fi268 \up0 \expndtw0\charscalex102 It should be pointed out in conclusion th at the classifications of the attributes \up0 \expndtw0\charscalex102 into Moral and Non-moral, while fully comprehending the attributes as found in \up0 \expnd tw0\charscalex103 God, does not relate these attributes to mankind. It is eviden t that some of the \up0 \expndtw-2\charscalex100 attributes are found only in Go d, while others may be found, to a limited extent, in \up0 \expndtw0\charscalex1 07 man. This distinction is brought out, for example, in the classification whic h \up0 \expndtw-1\charscalex100 Berkhof favors. The Incommunicable attributes ar e those which speak of God as \line \up0 \expndtw0\charscalex100 Absolute Being: attributes which cannot be communicated to the creature. Self\up0 \expndtw0\cha rscalex100 existence, Immutability, Infinity, Omnipresence, Omniscience, Om nipotence, \up0 \expndtw-1\charscalex100 Sovereignty are attributes which can be predicated of God alone. The Moral and \line \up0 \expndtw0\charscalex100 Spiri tual attributes, while existing in perfection in God alone, are communicated \up 0 \expndtw0\charscalex106 to mankind. These attributes have been lost or marred in man by sin, but in \up0 \expndtw-3\charscalex100 regeneration they are restor ed: \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-2 73\slmult0\fi268 \up0 \expndtw0\charscalex106 "That ye put off concerning the fo rmer conversation the old man, which is \up0 \expndtw-1\charscalex100 corrupt ac cording to the deceitful lusts; and be renewed in the spirit of your mind; \up0 \expndtw-1\charscalex100 and that ye put on the new man, which after God is crea ted in righteousness and \up0 \expndtw-2\charscalex100 true holiness" (Ephesians 4:22-24). \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-23 0\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb173\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\ f24\fs19 163\ul0\nosupersub\cf7\f8\fs20 A.A. Hodge, \ul0\nosupersub\cf24\f25\fs 20 Outlines of Theology\ul0\nosupersub\cf7\f8\fs20 (Chicago: The Bible Institut e Colportage Association, 1878), p. 161. \par\pard\ql \li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 143 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz370\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768}

} {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g145}{\bkmkend Pg145}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0\fi329 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 God can say to His people: "Be ye holy, for I am holy," because these moral \line \up0 \expndtw0\charscalex104 and spiritual attributes can be communicated to man, and of course, the very \li ne \up0 \expndtw0\charscalex100 purpose of redemption is not only to save the si nner from the punishment due to \line \up0 \expndtw-2\charscalex100 sin, but to transform the sinner into the moral and spiritual image of God. \par\pard\ql \li 1800\sb390\sl-391\slmult0 \up0 \expndtw0\charscalex94 \ul0\nosupersub\cf16\f17\f s48 19\ul0\nosupersub\cf20\f21\fs32 THE NAMES OF GOD \par\pard\qj \li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1578\sb50\sl-275\slmult0\fi303 \up0 \expnd tw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 A name is that which distinguishes one person or thing from another. A name \up0 \expndtw0\charscalex104 also rev eals something about a person or thing, at least, in its original \up 0 \expndtw0\charscalex100 designation. Family names, such as Smith, Tanner , Fisher, etc., doubtless \up0 \expndtw0\charscalex103 indicated at one time the vocation of certain families. Names of cities, such as \up0 \expndtw-2\chars calex100 Grand Rapids, Big Spring, or Sweetwater reveal something distin ctive about \up0 \expndtw0\charscalex100 such locations. Names of scientific in struments, such as microscope, computer, \up0 \expndtw0\charscalex100 or voltmet er describe their function. Likewise, in the Bible names almost always \up0 \exp ndtw0\charscalex103 have a real significance. Nowhere is this more true than in the names of God. \up0 \expndtw0\charscalex105 Much may be learned of the nature and attributes of God from the names by \up0 \expndtw-3\charscalex100 which He has revealed Himself. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li180 0\ri1607\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex102 It appears more than accidental that the names of God fall into groupings of \up0 \expndtw0\char scalex104 threes. In the Old Testament there are three primary names of Deity: \ ul0\nosupersub\cf9\f10\fs24 Elohim, \up0 \expndtw-1\charscalex100 Jehovah\ul0\no supersub\cf8\f9\fs24 , and \ul0\nosupersub\cf9\f10\fs24 Adonai\ul0\nosupersub\cf 8\f9\fs24 . There are three major compounds with Jehovah: \ul0\nosupersub\cf9\f1 0\fs24 Jehovah \up0 \expndtw-1\charscalex100 Elohim, Adonai Jehovah\ul0\nosupers ub\cf8\f9\fs24 , and \ul0\nosupersub\cf9\f10\fs24 Jehovah Sabaoth\ul0\nosupersub \cf8\f9\fs24 . And there are three compounds \up0 \expndtw0\charscalex100 with E lohim or El: \ul0\nosupersub\cf9\f10\fs24 El Elyon, El Olam\ul0\nosupersub\cf8\f 9\fs24 , and \ul0\nosupersub\cf9\f10\fs24 El Shaddai\ul0\nosupersub\cf8\f9\fs24 . In the New Testament the \up0 \expndtw0\charscalex100 full name of Deity is \u l0\nosupersub\cf9\f10\fs24 Father, Son\ul0\nosupersub\cf8\f9\fs24 , and \ul0\nos upersub\cf9\f10\fs24 Holy Spirit\ul0\nosupersub\cf8\f9\fs24 . And the full title of the Second \up0 \expndtw-3\charscalex100 Person of the Trinity is \ul0\nosup ersub\cf9\f10\fs24 Lord Jesus Christ\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \ li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb9\sl-276\slmult0 \up0 \expndtw-3 \charscalex100 Scofield states: \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\par d\qj\li2520\ri1617\sb1\sl-280\slmult0 \up0 \expndtw-1\charscalex100 The Trinity is \ul0\nosupersub\cf9\f10\fs24 suggested\ul0\nosupersub\cf8\f9\fs24 by the thr ee times repeated groups of three. This \up0 \expndtw-3\charscalex100 is not an arbitrary arrangement, but inheres in the O.T. itself. \par\pard\qj \li2520\ri16 06\sb265\sl-275\slmult0 \up0 \expndtw-1\charscalex100 This revelation of God by His names is invariably made in connection with \up0 \expndtw0\charscalex100 som e particular need of His people, and there can be no need of man to \up0 \expndt w-1\charscalex100 which these names do not answer as showing that man's true res ource is \up0 \expndtw-2\charscalex100 in God. Even human failure and sin but ev oke new and fuller revelations of \up0 \expndtw-3\charscalex100 the divine fulne ss.\ul0\super\cf22\f23\fs23 164 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\par

d\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6 \f7\fs24 THE PRIMARY NAMES OF GOD \par\pard\qj \li1800\ri1608\sb261\sl-280\slmul t0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosup ersub\cf6\f7\fs24 ELOHIM\ul0\nosupersub\cf8\f9\fs24 : This Hebrew word is usually traced to a root which means \line \up0 \expndtw0\charscalex100 \u l0\nosupersub\cf9\f10\fs24 strength\ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupers ub\cf9\f10\fs24 strong one\ul0\nosupersub\cf8\f9\fs24 .\ul0\super\cf22\f23\fs23 165\ul0\nosupersub\cf8\f9\fs24 Elohim is the plural form of the word which is almost \line \up0 \expndtw0\charscalex100 always used as God's name along with singular verbs and adjectives, although \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\supe r\cf23\f24\fs20\ul0\super\cf23\f24\fs19 164\ul0\nosupersub\cf7\f8\fs20 C. I. Sc ofield, \ul0\nosupersub\cf24\f25\fs20 The Scofield Reference Bible\ul0\nosupersu b\cf7\f8\fs20 (New York: Oxford University Press, 1917), p. 983. \par\pard\qj \ li1800\ri1637\sb0\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f2 4\fs19 165\ul0\nosupersub\cf7\f8\fs20 James Strong, \ul0\nosupersub\cf24\f25\fs 20 The Exhaustive Concordance of the Bible\ul0\nosupersub\cf7\f8\fs20 (New York : Abingdon Press, 1890), Hebrew \up0 \expndtw-3\charscalex100 and Chaldee Dictio nary, p. 12. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb11\sl-230\slmult0 \up0 \expndtw-2\charscale x100 144 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz457\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g146}{\bkmkend Pg146}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1615\sb186\sl-260\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 the singular forms, \ul0\nosupersub\ cf9\f10\fs24 El\ul0\nosupersub\cf8\f9\fs24 , and \ul0\nosupersub\cf9\f10\fs24 El oah\ul0\nosupersub\cf8\f9\fs24 also appear. The question naturally arises, Why \up0 \expndtw-3\charscalex100 did the Old Testament writers use a plural name fo r the one true God? \par\pard\qj \li2520\sb0\sl-277\slmult0 \par\pard\qj\li2520\ ri1603\sb9\sl-277\slmult0 \up0 \expndtw0\charscalex106 Several explanations have been offered of this usage of a pl. term to \up0 \expndtw-1\charscalex100 denot e a sing. idea - that it expresses the fulness and manifoldness of the \up0 \exp ndtw0\charscalex102 Divine nature, or that it is a plural of majesty used in the manner of royal \up0 \expndtw0\charscalex100 persons, or even that it is an ear ly intimation of the Trinity; other cognate \up0 \expndtw0\charscalex100 express ions are found in Gen. 1:26; 3:22; 1 Kings 22:19 f; lsa. 6:8. These \up0 \expndt w0\charscalex103 theories are, perhaps, too ingenious to have occurred to the ea rly Heb \up0 \expndtw0\charscalex100 mind, and a more likely explanation is, tha t they are survivals in language \up0 \expndtw-3\charscalex100 of a polytheistic stage of thought.\ul0\super\cf22\f23\fs23 166 \par\pard\qj \li1800\ri1608\sb264 \sl-277\slmult0\fi303 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The above writer's conclusions are evidently based upon an evolutionary idea \li ne \up0 \expndtw0\charscalex104 of Israel's religion. One who believes in the ve rbal inspiration of the Scripture \line \up0 \expndtw-1\charscalex100 could hard ly believe that God would move all of the Old Testament writers to use \line \up 0 \expndtw0\charscalex100 a polytheistic concept to be the predominant na me for the one true God, \line \up0 \expndtw-1\charscalex100 especially sin ce the Old Testament everywhere condemns in no uncertain terms \line \up0 \expnd

tw0\charscalex104 polytheism. If God did breathe His Word through these writers, then it is most \line \up0 \expndtw-2\charscalex100 logical to believe that He led them to use this plural name with singular verbs and \line \up0 \expndtw-1\c harscalex100 adjectives to reveal something of His true nature as a Trinity, a t ruth which could \line \up0 \expndtw-3\charscalex100 only be revealed after the Son of God had become incarnate. \par\pard\qj \li1800\ri1603\sb264\sl-276\slmult 0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 Elohim\ul0\nos upersub\cf8\f9\fs24 is used, not only for the one true God, but it is sometimes applied to \line \up0 \expndtw0\charscalex100 heathen deities and to men. (See, for example, \ul0\nosupersub\cf12\f13\fs24 Exodus 7:1; Judges 5:8; Psalm \line \up0 \expndtw0\charscalex100 82:1\ul0\nosupersub\cf8\f9\fs24 ). However, in s ome cases it would appear that this name has been \line \up0 \expndtw-2 \charscalex100 translated in the A.V. as a plural where the one true God is intended. For \line \up0 \expndtw0\charscalex100 example, in Genesis 3 :5 where Satan told Eve that she and her husband would \line \up0 \expndtw0\char scalex103 be \ul0\nosupersub\cf9\f10\fs24 as gods,\ul0\nosupersub\cf8\f9\fs24 k nowing good and evil, it would appear that Eve at this time could \line \up0 \ex pndtw0\charscalex105 not have known of any false gods or others who could be cal led gods, and it \line \up0 \expndtw0\charscalex104 would therefore make better sense to make Elohim here refer to the one true \line \up0 \expndtw-2\charscalex 100 God. There is nothing in this verse to make the first occurrence of \ul0\nosupersub\cf9\f10\fs24 Elohim \line \up0 \expndtw0\charscalex100 \ul0 \nosupersub\cf8\f9\fs24 (translated \ul0\nosupersub\cf9\f10\fs24 God\ul0\nosuper sub\cf8\f9\fs24 ) to be a different person from the \ul0\nosupersub\cf9\f10\fs24 Elohim\ul0\nosupersub\cf8\f9\fs24 at the end of the verse \line \up0 \expndtw2\charscalex100 (translated \ul0\nosupersub\cf9\f10\fs24 gods\ul0\nosupersub\cf8 \f9\fs24 ). Likewise in Psalm 138:1 David declared: "before the gods will \lin e \up0 \expndtw0\charscalex102 I sing praise unto thee." Of course, David could have had in mind praising God \line \up0 \expndtw0\charscalex100 before some gre at ones in the earth, but it is unlikely that he was thinking about \line \up0 \ expndtw-1\charscalex100 standing in an idol temple to praise God. It seems more likely that he was simply \line \up0 \expndtw0\charscalex102 reiterating what he had said in the first part of the verse: "I will praise thee with \line \up0 \e xpndtw-3\charscalex100 my whole heart: before Elohim (God) will I sing praise un to thee." \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi268 \up0 \expndtw-2 \charscalex100 2. \ul0\nosupersub\cf6\f7\fs24 ADON, ADONAI\ul0\nosupersub\cf8\f9 \fs24 : \ul0\nosupersub\cf9\f10\fs24 Adon\ul0\nosupersub\cf8\f9\fs24 comes from a root meaning \ul0\nosupersub\cf9\f10\fs24 to rule\ul0\nosupersub\cf8\f9\fs24 , and is translated \line \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\ fs24 lord, master\ul0\nosupersub\cf8\f9\fs24 , and \ul0\nosupersub\cf9\f10\fs2 4 owner\ul0\nosupersub\cf8\f9\fs24 (cf. Numbers 11:28; Deuteronomy 23: 1 5; 1 Kings \line \up0 \expndtw-1\charscalex100 16:24). \ul0\nosupersub\cf9\f10 \fs24 Adonai\ul0\nosupersub\cf8\f9\fs24 is an emphatic form of \ul0\nosupe rsub\cf9\f10\fs24 Adon\ul0\nosupersub\cf8\f9\fs24 and is always translated \ul0\nosupersub\cf9\f10\fs24 Lord\ul0\nosupersub\cf8\f9\fs24 , \line \up0 \exp ndtw0\charscalex105 referring to God as Master and Owner. The name \ul0\nosupers ub\cf9\f10\fs24 Jehovah\ul0\nosupersub\cf8\f9\fs24 is also translated \line \up 0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 Lord\ul0\nosupersub\cf8\f 9\fs24 , but to distinguish it from \ul0\nosupersub\cf9\f10\fs24 Adonai\ul0\nosu persub\cf8\f9\fs24 it is printed in small capitals in the A.V., \par\pard\qj \l i1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1650\sb94\sl-240\slmult0 \up0 \ex pndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 166\ul0\n osupersub\cf7\f8\fs20 T. Rees, \ul0\nosupersub\cf24\f25\fs20 The International Standard Bible Encyclopedia\ul0\nosupersub\cf7\f8\fs20 (Chicago: The Howard Sev erance Co., 1915), \up0 \expndtw-3\charscalex100 II, p. 1254. \par\pard\ql \li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 145 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz534\shplid0

{\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g147}{\bkmkend Pg147}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1607\sb118\sl-274\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf9\f10\fs24 LORD\ul0\nosupersub\cf8\f9\fs24 . Bo th of these names occur in Exodus 4:10: "And Moses said unto the \line \up0 \exp ndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 LORD\ul0\nosupersub\cf8\f9\fs2 4 (Jehovah), O my Lord (Adonai), I am not eloquent, neither heretofore, nor \li ne \up0 \expndtw0\charscalex100 since thou hast spoken unto thy servant: but I a m slow of speech, and of a slow \line \up0 \expndtw0\charscalex100 tongue." In this context Moses, as a servant, rightly calls Jehovah \ul0\nosupersub \cf9\f10\fs24 Adonai \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 (Master). But when His Master answers He answers as Jehovah, as the Creato r, \line \up0 \expndtw0\charscalex100 for He asks: "Who hath made man's mouth? . .. have not I Jehovah?" The usage \line \up0 \expndtw0\charscalex100 in this pas sage of these two names for God shows the distinction in meaning of \line \up0 \ expndtw-3\charscalex100 the terms. \par\pard\qj \li1800\ri1608\sb265\sl-276\slmu lt0\fi272 \up0 \expndtw-2\charscalex100 2. \ul0\nosupersub\cf6\f7\fs24 JEHOVAH\u l0\nosupersub\cf8\f9\fs24 : This is the distinctive covenant and redemptive name for God in \line \up0 \expndtw0\charscalex106 the Old Testament. There is a pro blem associated with the revelation of this \line \up0 \expndtw0\charscalex104 n ame which appears in Exodus 6:2,3. "And God spake unto Moses, and said \line \up 0 \expndtw0\charscalex100 unto him, I am the LORD (Jehovah): and I appeared unto Abraham, unto Isaac, \line \up0 \expndtw-1\charscalex100 and unto Jacob, by the name of God Almighty, but by my name \ul0\nosupersub\cf9\f10\fs24 JEHOVAH\ul0\n osupersub\cf8\f9\fs24 was I \line \up0 \expndtw-2\charscalex100 not known unto them." And yet the name Jehovah appears before this in Genesis \line \up0 \expnd tw-2\charscalex100 some 150 times. This seeming contradiction has been explained in various ways. \line \up0 \expndtw0\charscalex100 Some think that while this name was used earlier its meaning was not revealed \line \up0 \expndtw0\charscal ex103 until it was made known unto Moses. Others think that when Moses wrote the \line \up0 \expndtw0\charscalex102 Genesis account he used this name for God, a lthough up until his time no one \line \up0 \expndtw0\charscalex100 had known or used it. Williams gives the following explanation of the word \ul0\nosupersub\c f9\f10\fs24 know \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 in commenting on Psalm 83:18: "That men may know that thou, whose name \line \up 0 \expndtw-3\charscalex100 alone is \ul0\nosupersub\cf9\f10\fs24 JEHOVAH\ul0\nos upersub\cf8\f9\fs24 , art the most high over all the earth." \par\pard\qj \li252 0\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1605\sb10\sl-275\slmult0 \up0 \expndt w-1\charscalex100 The significance of the verb "to know" is "to make the experie nce" that the \line \up0 \expndtw0\charscalex104 Kingdom promised in the titles Jehovah and Most High an actuality. A \line \up0 \expndtw-1\charscalex100 corres ponding "know" is found in Exod. vi 3. This verse seems contrary to \line \up0 \ expndtw-1\charscalex100 fact, for Moses' forefathers used the title Jehov ah, but they had not \line \up0 \expndtw-3\charscalex100 experienced the red emption which that title promised; Moses did.\ul0\super\cf22\f23\fs23 167 \par\p ard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1619\sb20\sl-270\slmult0 \fi289 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Whatever explan ation may be given, and this latter one seems preferable, it is \up0 \expndtw-1\ charscalex100 a fact that God made known His name as Jehovah to Moses. This is r ecorded in \up0 \expndtw-3\charscalex100 Exodus 3: 13, 14: \par\pard\qj \li2520\ sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb11\sl-275\slmult0 \up0 \expndtw0

\charscalex106 And Moses said unto God, Behold, when I come unto the children of \line \up0 \expndtw-2\charscalex100 Israel, and shall say unto them, The God of your fathers hath sent me unto \line \up0 \expndtw0\charscalex102 you; and they shall say to me, What is his name? What shall I say unto \line \up0 \expndtw0\c harscalex104 them? And God said unto Moses, \ul0\nosupersub\cf9\f10\fs24 I AM TH AT I AM\ul0\nosupersub\cf8\f9\fs24 : and he said, Thus \line \up0 \expndtw-2\cha rscalex100 shalt thou say unto the children of Israel, \ul0\nosupersub\cf9\f10\f s24 I AM\ul0\nosupersub\cf8\f9\fs24 hath sent me unto you. \par\pard\qj \li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \e xpndtw0\charscalex103 The name \ul0\nosupersub\cf9\f10\fs24 Jehovah\ul0\nosupers ub\cf8\f9\fs24 appears to be composed of the future of the verb \ul0\nosupersub \cf9\f10\fs24 to be, \line \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\f s24 plus the preterite form of the same verb with the first letter (\ul0\nosupe rsub\cf9\f10\fs24 He\ul0\nosupersub\cf8\f9\fs24 ) dropped by \line \up0 \expndtw 0\charscalex102 apheresis, so that the verb \ul0\nosupersub\cf9\f10\fs24 to be\u l0\nosupersub\cf8\f9\fs24 is actually twice repeated in the name, as it is \lin e \up0 \expndtw-2\charscalex100 also in Exodus 3:14. Thus the name expresses the eternal, self-existent nature of \line \up0 \expndtw-2\charscalex100 God's bein g. He is the One who was, who is, and is to come. The whole context \par\pard\li 1800\sb0\sl-230\slmult0\par\pard\li1800\sb129\sl-230\slmult0\fi0\tx8447 \up0 \ex pndtw0\charscalex102 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 167\ul0\no supersub\cf7\f8\fs20 George Williams, \ul0\nosupersub\cf24\f25\fs20 The Stu dents Commentary on the Holy Scriptures\tab \up0 \expndtw0\charscalex101 \u l0\nosupersub\cf7\f8\fs20 (Grand Rapids: Kregel\par\pard\li1800\sb1\sl-230\slm ult0\fi0 \up0 \expndtw0\charscalex101 Publications, 1949), p. 365.\par\pard\ql \ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb23\sl-230\slmult0 \up0 \expndtw-2\charscalex100 146 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz461\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g148}{\bkmkend Pg148}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 involved in the revelation of this na me (see \ul0\nosupersub\cf12\f13\fs24 Exodus 6:3-9\ul0\nosupersub\cf8\f9\fs24 ) indicates that this is \up0 \expndtw-3\charscalex100 God's name in covenant and redemptive relation to Israel. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard \qj\li1800\ri1608\sb11\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 The Jew s feared to take this holy name upon their lips, either because they \up0 \expnd tw-1\charscalex100 believed the name to be incommunicable, too holy to be pronou nced, or they did \up0 \expndtw0\charscalex100 not want to expose themselves to the curse pronounced in Leviticus 24:16: "He \up0 \expndtw0\charscalex103 that b lasphemeth the name of Jehovah, he shall surely be put to death." They \up0 \exp ndtw0\charscalex104 therefore substituted, in the pronunciation of it, the conso nants of \ul0\nosupersub\cf9\f10\fs24 Adonai\ul0\nosupersub\cf8\f9\fs24 , the \u p0 \expndtw-1\charscalex100 vowels being alike in both words. Most lexicons pref er the English transliteration, \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf 9\f10\fs24 Yahweh\ul0\nosupersub\cf8\f9\fs24 , as a more accurate rendering than \ul0\nosupersub\cf9\f10\fs24 Jehovah\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex105 It appear s quite certain that Jesus Christ clearly identified Himself with the \up0 \expn

dtw0\charscalex105 Jehovah of the Old Testament. In John 8:58 He said unto the Jews: "Verily, \up0 \expndtw0\charscalex100 verily, I say unto you, before Abrah am was, \ul0\nosupersub\cf9\f10\fs24 I AM\ul0\nosupersub\cf8\f9\fs24 ." This is exactly the name that \up0 \expndtw0\charscalex100 God revealed to Moses in Exod us 3:14. There are other passages in which the \up0 \expndtw0\charscalex105 Lord used this expression, but perhaps the most significant is John 18:5, 6, \up0 \expndtw-1\charscalex100 where Jesus answered the throng that came to arrest Him in the garden with the \up0 \expndtw-1\charscalex100 words, "\ul0\nosupersub\cf 9\f10\fs24 I AM\ul0\nosupersub\cf8\f9\fs24 ." And it is recorded, "As soon then as he had said unto them, \ul0\nosupersub\cf9\f10\fs24 I AM\ul0\nosupersub\cf8\f 9\fs24 , \up0 \expndtw0\charscalex106 they went backward, and fell to the ground ." This was surely a supernatural \up0 \expndtw-3\charscalex100 manifestation of His Deity as Jehovah God. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expnd tw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 COMPOUND NAMES WITH JEHOVAH \par\ pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmult0 \fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Old Testa ment associates three other divine titles with the name of \up0 \expndt w-2\charscalex100 jehovah. \par\pard\qj \li1800\ri1610\sb261\sl-280\slmult0\fi26 8 \up0 \expndtw0\charscalex104 1. \ul0\nosupersub\cf6\f7\fs24 JEHOVAH ELOHIM\ul0 \nosupersub\cf8\f9\fs24 , translated in the A.V. as LORD GOD (\ul0\nosupersub\c f9\f10\fs24 LORD\ul0\nosupersub\cf8\f9\fs24 with \up0 \expndtw-3\charscalex100 small capitals). cf. \ul0\nosupersub\cf12\f13\fs24 Genesis 2:4. \par\pard\qj \li 1800\ri1608\sb244\sl-300\slmult0\fi268 \up0 \expndtw0\charscalex101 \ul0\nosuper sub\cf8\f9\fs24 2. \ul0\nosupersub\cf6\f7\fs24 ADONAI JEHOVAH\ul0\nosupersub\cf8 \f9\fs24 , translated in the A.V. as LORD GOD (\ul0\nosupersub\cf9\f10\fs24 GOD\ ul0\nosupersub\cf8\f9\fs24 in small \line \up0 \expndtw-1\charscalex100 capital s). cf. \ul0\nosupersub\cf12\f13\fs24 Genesis \up0 \expndtw0\charscalex102 15: 2\ul0\nosupersub\cf8\f9\fs24 and the footnote on this verse in the Sco field \par\pard\ql \li1800\sb1\sl-251\slmult0 \up0 \expndtw-3\charscalex100 Refe rence Bible. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\ sb18\sl-273\slmult0\fi268 \up0 \expndtw-1\charscalex100 3. \ul0\nosupersub\cf6\f 7\fs24 JEHOVAH SABAOTH\ul0\nosupersub\cf8\f9\fs24 , translated in the A.V. as \ul0\nosupersub\cf9\f10\fs24 LORD of Hosts\ul0\nosupersub\cf8\f9\fs24 . The \line \up0 \expndtw0\charscalex105 Scofield Reference Bible has an enlighte ning footnote on this name under 1 \line \up0 \expndtw-1\charscalex100 Samuel 1 :3. The name occurs in the New Testament in \ul0\nosupersub\cf12\f13\fs24 Romans 9:29\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 James \line \up0 \expndtw-2\charscalex100 5:4. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\ pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf6\f7\fs24 COMPOUND NAMES WITH ELOHIM \par\pard\qj \li1800\sb0\sl-260\slmult0 \ par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Likewise, the Old Testament associates three other names with Elohim, the \up0 \expndtw-3\charscalex100 usual name for God. \par\pa rd\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb4\sl-280\slmult0\f i268 \up0 \expndtw0\charscalex105 1. \ul0\nosupersub\cf6\f7\fs24 EL ELYON\ul0\no supersub\cf8\f9\fs24 , translated \ul0\nosupersub\cf9\f10\fs24 Most High\ul0\nos upersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 most high God\ul0\nosupersu b\cf8\f9\fs24 . cf. \ul0\nosupersub\cf12\f13\fs24 Genesis 14:18\ul0\nosupersub\ cf8\f9\fs24 , \up0 \expndtw-3\charscalex100 where the most high God is possessor of heaven and earth. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2 \charscalex100 \ul0\nosupersub\cf7\f8\fs20 147 \par\pard\sect\sectd\fs24\paperw1 2240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg149}{\bkmkend Pg149}\par\pard\qj \ li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li 1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li18 00\ri1608\sb69\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub \cf8\f9\fs24 2. \ul0\nosupersub\cf6\f7\fs24 EL OLAM\ul0\nosupersub\cf8\f9\fs24 , translated \ul0\nosupersub\cf9\f10\fs24 the everlasting God\ul0\nosupersub\cf8\ f9\fs24 . cf. \ul0\nosupersub\cf12\f13\fs24 Genesis 21:33\ul0\nosupersub\cf8\f9

\fs24 . The name \up0 \expndtw-3\charscalex100 means literally \ul0\nosupersub\c f9\f10\fs24 God of the ages\ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f 10\fs24 the eternal God\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl -273\slmult0 \par\pard\qj\li1800\ri1607\sb13\sl-273\slmult0\fi268 \up0 \expndtw0 \charscalex103 3. \ul0\nosupersub\cf6\f7\fs24 EL SHADDAI\ul0\nosupersub\cf8\f9\f s24 , translated \ul0\nosupersub\cf9\f10\fs24 Almighty God\ul0\nosupersub\cf8\f9 \fs24 . cf. \ul0\nosupersub\cf12\f13\fs24 Genesis 17:1.\ul0\nosupersub\cf8\f9\fs 24 Scofield thinks \line \up0 \expndtw0\charscalex100 that Shaddai is derived f rom the Hebrew \ul0\nosupersub\cf9\f10\fs24 shad\ul0\nosupersub\cf8\f9\fs24 (br east), and therefore speaks of \line \up0 \expndtw0\charscalex100 God as Nourish er and Sustainer. He thinks the name could better be translated \line \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 All-sufficient\ul0\nosupersub\c f8\f9\fs24 instead of Almighty. See his footnote on Genesis \up0 \expnd tw-3\charscalex100 17:1. Others \par\pard\ql \li1800\sb5\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 derive the word from the Hebrew \ul0\nosupersub\cf9\f10\f s24 Shadad\ul0\nosupersub\cf8\f9\fs24 (powerful). \par\pard\ql \li1800\sb264\sl -276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 JEHOVAH T ITLES \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1626\sb1\sl280\slmult0\fi320 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Seven words are associated with the name Jehovah, forming what are called \up0 \expnd tw-3\charscalex100 the Jehovah titles. \par\pard\ql \li1800\sb0\sl-276\slmult0 \ par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 1. Jehovah-j ireh = Jehovah will see or provide (\ul0\nosupersub\cf12\f13\fs24 Genesis 22: 14 \ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb1\sl-256\slmult0 \up0 \exp ndtw-3\charscalex100 2. Jehovah-ropheka = Jehovah that healeth thee (\ul0\nosupe rsub\cf12\f13\fs24 Exodus 15:26\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li18 00\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. Jehovah-shalom =Jehovah o ur peace (\ul0\nosupersub\cf12\f13\fs24 Judges 6:24\ul0\nosupersub\cf8\f9\fs24 ) . \par\pard\ql \li1800\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 4. Jehov ah-zidkenu = Jehovah our righteousness (\ul0\nosupersub\cf12\f13\fs24 Jeremiah 2 3:6; 33:16\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 5. Jehovah-shammah = Jehovah is there (\ul0\nosup ersub\cf12\f13\fs24 Ezekiel 48:35\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li 1800\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 6. Jehovah-raah = Jehovah my Shepherd (\ul0\nosupersub\cf12\f13\fs24 Psalm 23:1\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 7. Jeh ovah-nissi =Jehovah our Banner (\ul0\nosupersub\cf12\f13\fs24 Exodus 17:8-15\ul0 \nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\ li1800\sb268\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7 \fs24 OLD TESTAMENT EPITHETS \par\pard\qj \li1800\ri1619\sb261\sl-280\slmult0\fi 293 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Besides the above names and titles God is referred to by many epithets, such \line \up0 \expndtw-2 \charscalex100 as Husband, Father, Tower, Rock, Fortress, Deliverer, Savior, Jud ge, King, etc. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\s l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 NEW TEST AMENT NAMES FOR GOD \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ ri1615\sb38\sl-260\slmult0\fi279 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\c f8\f9\fs24 While there arc two primary names for God in the New Testament, \ul0\ nosupersub\cf9\f10\fs24 Theos\ul0\nosupersub\cf8\f9\fs24 and \up0 \expndtw-3\ch arscalex100 \ul0\nosupersub\cf9\f10\fs24 Kurios\ul0\nosupersub\cf8\f9\fs24 , sev eral other names should be noted. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\p ard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 1. \ul0\nosupers ub\cf6\f7\fs24 GOD\ul0\nosupersub\cf8\f9\fs24 (Greek\ul0\nosupersub\cf9\f10\fs2 4 theos\ul0\nosupersub\cf8\f9\fs24 ). This word is always translated as God. \p ar\pard\qj \li1800\ri1608\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex105 2. \ ul0\nosupersub\cf6\f7\fs24 LORD\ul0\nosupersub\cf8\f9\fs24 (Greek\ul0\nosuper sub\cf9\f10\fs24 kurios\ul0\nosupersub\cf8\f9\fs24 ). This is the title given consistently to Jesus Christ. \up0 \expndtw-3\charscalex100 Cobern shows that th e title attests to His Deity: \par\pard\qj \li2520\sb0\sl-274\slmult0 \par\pard\ qj\li2520\ri1608\sb11\sl-274\slmult0 \up0 \expndtw-1\charscalex100 The title "Lo

rd" as given to Jesus seems from the papyri to have a deeper \line \up0 \expndtw 0\charscalex102 meaning than was supposed. The Emperors, when deified (first cen tury \line \up0 \expndtw0\charscalex100 and later), were addressed as "God," "So n of God," "Lord," "Savior of the \line \up0 \expndtw-1\charscalex100 World," et c., and this gives a new point to the use of these titles for Jesus. \line \up0 \expndtw0\charscalex100 We now see that the term \ul0\nosupersub\cf9\f10\fs24 Ku rios\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 Iesous\ul0\nosuper sub\cf8\f9\fs24 ("Lord Jesus") was an ascription \line \up0 \expndtw0\charscale x100 of deity to him, and as such might have been accounted an act of \line \up0 \expndtw-1\charscalex100 antagonism to the Emperor's claim. The ex act phrase by which deity was \line \up0 \expndtw0\charscalex100 ascribed to Jes us-"Great God and Savior" (\ul0\nosupersub\cf12\f13\fs24 Tit. 2:13; 2 Pet. 1:1\u l0\nosupersub\cf8\f9\fs24 ) --appears \par\pard\ql \li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosup ersub\cf7\f8\fs20 148 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0 \sl-240{\bkmkstart Pg150}{\bkmkend Pg150}\par\pard\ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb0\sl-276\slmult0 \ par\pard\ql\li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb108\sl-276\slmult0\t x5594 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 literally in an i nscription of \tab \up0 \expndtw0\charscalex106 2 B.C., giving the Emperor this title. In the \par\pard\qj \li2520\ri1604\sb0\sl-280\slmult0 \up0 \expndtw-1\cha rscalex100 Septuagint \ul0\nosupersub\cf9\f10\fs24 ho Kurious\ul0\nosupersub\cf8 \f9\fs24 is constantly used as a title of God .... It shows that \up0 \expndtw0 \charscalex100 the Church of the first century unequivocally accepted in full me asure the \up0 \expndtw-3\charscalex100 deity of Jesus Christ.\ul0\super\cf22\f2 3\fs23 168 \par\pard\qj \li1800\ri1609\sb242\sl-280\slmult0\fi201 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 3. \ul0\nosupersub\cf6\f7\fs24 CREAT OR:\ul0\nosupersub\cf8\f9\fs24 This name is used three times in the Old Testame nt and twice in \up0 \expndtw0\charscalex103 the New (\ul0\nosupersub\cf12\f13\f s24 Ecclesiastes 12:1; Isaiah 40:28; 43:15; Romans 1:25; 1 Peter 4:19\ul0\nosupe rsub\cf8\f9\fs24 .) \up0 \expndtw-3\charscalex100 Creation is ascribed to Christ in \ul0\nosupersub\cf12\f13\fs24 John 1:3\ul0\nosupersub\cf8\f9\fs24 and \ul0\ nosupersub\cf12\f13\fs24 Colossians 1:16\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 4\ul0\ nosupersub\cf6\f7\fs24 . FATHER\ul0\nosupersub\cf8\f9\fs24 : This title is used in the Old Testament, but not in an individual \up0 \expndtw-1\charscalex100 sen se. God is the Father of the nation of Israel. It was not until God had sent His \up0 \expndtw0\charscalex104 Son into the world that the Fatherhood of God coul d be fully revealed. God is \up0 \expndtw0\charscalex100 represented as the Crea tor of all mankind, but not as Father of all men. There is \up0 \expndtw-3\chars calex100 a two-fold Father relationship: \par\pard\qj \li1800\ri1608\sb261\sl-28 0\slmult0\fi268 \up0 \expndtw0\charscalex105 a. God is first of all the Father o f our Lord Jesus Christ (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 1:3; \up0 \ expndtw-3\charscalex100 Ephesians 1:3; Colossians 1:3\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-28 0\slmult0\fi268 \up0 \expndtw0\charscalex104 b. God is the Father of all who bel ieve in the Lord Jesus Christ. The "all" in \up0 \expndtw-2\charscalex100 Ephesi ans 4:6: "One God and Father of all," is not a universal all, but is limited by \up0 \expndtw-3\charscalex100 the context to all believers. \par\pard\qj \li1800 \ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw-2\charscalex100 5.\ul0\nosupers ub\cf6\f7\fs24 SON\ul0\nosupersub\cf8\f9\fs24 : The Son is represented as God. This truth will be discussed more fully \line \up0 \expndtw0\charscalex100 under the doctrine of the Trinity. Suffice it here to say that the title Son does not \line \up0 \expndtw-1\charscalex100 simply refer to His humanity. True, He is t he Son of Man, and this title associates \line \up0 \expndtw0\charscalex105 Him dispensationally with Israel and the coming Kingdom, but He is also the \line \u p0 \expndtw0\charscalex103 eternal Son of God. If God is the eternal Father ther e must of necessity be an \line \up0 \expndtw-1\charscalex100 eternal relations hip of Son. Sonship and begetting, as they refer to Christ, \line \up0

\expndtw-1\charscalex100 sometimes have reference to His eternal generation and Sonship (\ul0\nosupersub\cf12\f13\fs24 John 17:1\ul0\nosupersub\cf8\f9\fs24 cf . \par\pard\qj \li1800\ri1608\sb9\sl-270\slmult0 \up0 \expndtw-1\charscalex100 v . 5), sometimes to His generation and Sonship as a man (\ul0\nosupersub\cf12\f13 \fs24 Matthew 1:1, 21\ul0\nosupersub\cf8\f9\fs24 ), and \line \up0 \expndtw0\cha rscalex103 sometimes to His resurrection from among the dead (\ul0\nosupersub\c f12\f13\fs24 Acts 13:33; Colossians \line \up0 \expndtw-2\charscalex100 1:18\ul 0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj \li1800\ri1608\sb10\sl-276\slmult0\fi280 \up0 \expndtw0\charscalex100 6. \ul0\no supersub\cf6\f7\fs24 HOLY SPIRIT\ul0\nosupersub\cf8\f9\fs24 : The Holy Spirit is represented as God. No name is given to \line \up0 \expndtw-1\charscalex100 the Spirit. The reason for this may be the fact that the Holy Spirit's ministry is not \line \up0 \expndtw0\charscalex104 to speak of Himself, but to reveal the th ings of Christ and to glorify Him \ul0\nosupersub\cf12\f13\fs24 (John \up0 \expn dtw-1\charscalex100 16:13, 14\ul0\nosupersub\cf8\f9\fs24 ). The Holy Spirit is c alled \ul0\nosupersub\cf9\f10\fs24 the Spirit of God, the Spirit of Truth, the S pirit \up0 \expndtw0\charscalex102 of Life, the Spirit of Christ, the Spirit of Adoption, the Spirit of Promise\ul0\nosupersub\cf8\f9\fs24 , and \ul0\nosupersub \cf9\f10\fs24 the \up0 \expndtw-3\charscalex100 Spirit of Grace. \par\pard\ql \l i1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\ fs24 CONCLUSION \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri16 08\sb1\sl-280\slmult0\fi263 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\ fs24 When all of the names, titles, and epithets of God are combined and the \li ne \up0 \expndtw-2\charscalex100 fulness of meaning is derived from each, someth ing of the plentitude of His Being \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\ pard\qj\li1800\ri1637\sb94\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\sup er\cf23\f24\fs20\ul0\super\cf23\f24\fs19 168\ul0\nosupersub\cf7\f8\fs20 Camden M. Cobern, \ul0\nosupersub\cf24\f25\fs20 The New Archeological Discoveries\ul0\n osupersub\cf7\f8\fs20 (New York: Funk and Wagnalls Co., 1917), p. \line \up0 \e xpndtw-2\charscalex100 127. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\q l\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 149 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz482\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g151}{\bkmkend Pg151}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 and Attributes will be realized. In o rder to arrive at this knowledge the student \up0 \expndtw-1\charscalex100 needs to do more than read a brief chapter outlining these appellations. He must \up0 \expndtw-2\charscalex100 study these names in their distinctive contexts to gra sp exactly what it is that God \up0 \expndtw0\charscalex106 is trying to comm unicate about Himself, and to meditate much on the \up0 \expndtw-3\chars calex100 unfathomable riches of His glory and grace. \par\pard\ql \li1800\sb390\ sl-391\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 20 \ul0 \nosupersub\cf20\f21\fs32 THE UNITY AND TRINITY OF GOD \par\pard\ql \li1800\sb0\ sl-276\slmult0 \par\pard\ql\li1800\sb28\sl-276\slmult0 \up0 \expndtw-3\charscale x100 \ul0\nosupersub\cf6\f7\fs24 THE UNITY OF GOD \par\pard\qj \li1800\sb0\sl-28 0\slmult0 \par\pard\qj\li1800\ri1618\sb1\sl-280\slmult0\fi310 \up0 \expndtw0\cha rscalex100 \ul0\nosupersub\cf8\f9\fs24 Very little needs to be said in defense o

f the Unity of God. Both Old and New \up0 \expndtw0\charscalex100 Testaments ali ke consistently affirm that there is but one God. Suffice it to quote \up0 \expn dtw-3\charscalex100 a few pertinent passages of Scripture. \par\pard\qj \li2520\ ri1608\sb261\sl-280\slmult0 \up0 \expndtw-1\charscalex100 Hear, O Israel: The \u l0\nosupersub\cf9\f10\fs24 LORD\ul0\nosupersub\cf8\f9\fs24 our God is one \ul0\ nosupersub\cf9\f10\fs24 LORD\ul0\nosupersub\cf8\f9\fs24 (Deuteronomy 6:4). The \line \up0 \expndtw0\charscalex100 Lord he is God; there is none else beside Him (Deuteronomy 4:35). I am \line \up0 \expndtw0\charscalex105 the \ul0\nosupersub \cf9\f10\fs24 LORD\ul0\nosupersub\cf8\f9\fs24 , and there is none else, there is no God beside me (Isaiah \line \up0 \expndtw-2\charscalex100 45:5.) This state ment is repeated in 45:6, 14, 18, 21, 22; 46:9; 47:8, 10). \par\pard\qj \li2520\ sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb10\sl-275\slmult0 \up0 \expndtw0 \charscalex100 We know that an idol is nothing in the world, and that there is n one other \up0 \expndtw-1\charscalex100 God but one. For though there be that ar e called gods, whether in heaven \up0 \expndtw-1\charscalex100 or in earth, (as there be gods many and lords many,) but to us there is but \up0 \expndtw0\charsc alex102 one God, the Father, of whom are all things; and one Lord Jesus Christ, \up0 \expndtw-3\charscalex100 by whom are all things, and we by him (1 Corinthia ns 8:4-6). \par\pard\qj \li2520\ri1608\sb261\sl-280\slmult0 \up0 \expndtw0\chars calex106 Thou believest that there is one God; thou doest well; the devils also \up0 \expndtw-3\charscalex100 believe and tremble (James 2:19). \par\pard\qj \li 2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1613\sb1\sl-280\slmult0 \up0 \expn dtw-2\charscalex100 One God and Father of all, who is above all, and through all , and in you all \up0 \expndtw-3\charscalex100 (Ephesians 4:6). \par\pard\qj \li 1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 Jews, Mohamm edans, and certain sects within Christendom believe in one \line \up0 \expndtw0\ charscalex102 God but deny the tri-personality of the Godhead, as it is clearly revealed in the \line \up0 \expndtw0\charscalex106 New Testament. A denial of th e essential Deity of the Lord Jesus Christ is a \line \up0 \expndtw0\charscalex1 06 denial of the Trinity. This type of teaching is usually associated with Arius of \line \up0 \expndtw0\charscalex100 Alexandria in the early church. He taught that the Son was the first person to be \line \up0 \expndtw0\charscalex108 crea ted by God, and being next in rank to God was worthy of worship. His \line \up0 \expndtw-1\charscalex100 teaching was condemned by the Council of Nicea in 325 A .D. In the 16th century \line \up0 \expndtw0\charscalex100 Laelius and Faustus Socinus revived Arianism and became leaders of the \line \up0 \expndtw0 \charscalex106 modern Unitarian movement. Present day Unitarians are very libera l in their \line \up0 \expndtw0\charscalex104 theology, usually giving to Je sus no more honor than that accorded to \line \up0 \expndtw0\charscalex10 0 Mohammed or Buddha. Certain sects are also unitarian in their doctrine of God, \line \up0 \expndtw0\charscalex100 such as the Jehovah's Witnesses and the foll owers of A.E. Knoch's Concordant \line \up0 \expndtw-3\charscalex100 Version gro up. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul 0\nosupersub\cf7\f8\fs20 150 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\p ard\sb0\sl-240{\bkmkstart Pg152}{\bkmkend Pg152}\par\pard\ql \li1800\sb0\sl-276\ slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\sl mult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE TRINITY OF GO D \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273 \slmult0\fi268 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 That God is both one and three appears to be contradictory at first sight. \up0 \expndtw 0\charscalex102 However, it must be understood at the outset that God is not thr ee in the same \up0 \expndtw0\charscalex102 sense that He is one. HE is not thre e persons and one person, nor is He three \up0 \expndtw-3\charscalex100 Gods and one God. He is three persons in one God. \par\pard\qj \li1800\sb0\sl-276\slmult 0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi277 \up0 \expndtw-1\charscalex 100 If anything in the universe is to be considered incomprehensible, surely it must \line \up0 \expndtw0\charscalex103 be that infinite Being whom we call God.

We should expect greater difficulty in \line \up0 \expndtw0\charscalex100 under standing the nature of the infinite than in comprehending the nature of the \lin e \up0 \expndtw0\charscalex102 finite. In spite of the rapid advances in science and in spite of the fact that man \line \up0 \expndtw0\charscalex103 can examin e the world minutely with all of the precision instruments which his \line \up0 \expndtw0\charscalex104 intelligence and skill have made possible, he sti ll must confess that he \line \up0 \expndtw0\charscalex100 understands preci ous little of the vast universe about him. Since God is the only \line \up0 \exp ndtw0\charscalex100 one of His kind, since there is no other being with whom He may be compared, \line \up0 \expndtw0\charscalex104 since He exists outside of t he material universe, and since He is invisible and \line \up0 \expndtw0\charsca lex105 pure spirit beyond the reach of scientific instruments, He must needs rem ain \line \up0 \expndtw0\charscalex105 unknown and unknowable to man apart from any revelation which He might \line \up0 \expndtw0\charscalex100 make of Himse lf. As has been proved before, the Bible claims to be this \line \up0 \expndtw0\charscalex106 revelation. Whatever may be known of the nature and bei ng of God is to be \line \up0 \expndtw0\charscalex104 found in this revelation. We shall look first at the New Testament to see if the \line \up0 \expndtw0\char scalex100 idea of a Trinity is set forth, then at the Old Testament to see if it sheds any light \line \up0 \expndtw0\charscalex103 upon the subject, then at er roneous theories of the doctrine, then at analogies \line \up0 \expndtw0\charsca lex106 which have been made in order to better understand this truth, and finall y at \line \up0 \expndtw-3\charscalex100 official formulations of the doctrine. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos upersub\cf6\f7\fs24 The New Testament Recognizes Three Persons As God \par\pard\ qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi4 15 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\c f9\f10\fs24 The Father is called God\ul0\nosupersub\cf8\f9\fs24 . One hundred an d seventy-five times in the four \up0 \expndtw0\charscalex100 Gospels God is ref erred to as the Father. The same is true forty-five times in the \up0 \expndtw0\ charscalex100 Pauline epistles. It is needless to present proof-texts for this p oint in the face of \up0 \expndtw0\charscalex100 such abundant evidence and by r eason of the fact practically without exception \up0 \expndtw-3\charscalex100 al l accept this truth. \par\pard\ql \li2251\sb0\sl-276\slmult0 \par\pard\ql\li2251 \sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 2. \ul0\nosupersub\cf9\f10\fs2 4 Jesus Christ is called God\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\r i1608\sb265\sl-275\slmult0\fi349 \up0 \expndtw-2\charscalex100 a. The title Lord (kurios) is given to Him consistently. Evidence was presented \line \up0 \expnd tw-1\charscalex100 in the last chapter that this word was the name of Deity as u nderstood by people \line \up0 \expndtw0\charscalex109 of the first century, and further, that this word is used by the Septuagint to \line \up0 \expndtw0\chars calex104 translate the name Jehovah. Paul refers to Jesus as Lord nineteen ti mes in \line \up0 \expndtw-2\charscalex100 Romans and twenty-one times in 1 Corinthians, to mention only two of his \line \up0 \expndtw0\charscalex1 00 epistles. Peter ascribes this title to Him eight times in his seco nd epistle. \line \up0 \expndtw0\charscalex103 Whereas He was called Lord by al l of the New Testament writers, Paul states \line \up0 \expndtw0\charscalex102 t hat in a coming day "every tongue should confess that Jesus Christ is Lord, to \ line \up0 \expndtw-1\charscalex100 the glory of God the Father" (Philipplans 2:1 1). Paul also states that there is only \line \up0 \expndtw-1\charscalex100 one Lord (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 8:6; Ephesians 4:5\ul0\nosuper sub\cf8\f9\fs24 ), and since the Lord is called God \par\pard\ql \li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex 100 \ul0\nosupersub\cf7\f8\fs20 151 \par\pard\sect\sectd\fs24\paperw12240\paperh 15840\pard\sb0\sl-240{\bkmkstart Pg153}{\bkmkend Pg153}\par\pard\qj \li1800\sb0\ sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl -260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\s b186\sl-260\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 (\ ul0\nosupersub\cf12\f13\fs24 Matthew 4:7, 10; 11:25; 22:37; Acts 2:39; 2 C

orinthians 6:18\ul0\nosupersub\cf8\f9\fs24 , etc.), the Lord \up0 \expndtw-2\ch arscalex100 Jesus Christ must be God. \par\pard\qj \li1800\sb0\sl-277\slmult0 \p ar\pard\qj\li1800\ri1608\sb9\sl-277\slmult0\fi402 \up0 \expndtw0\charscalex100 J esus Himself defended His Lordship in a most interesting situation in \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf12\f13\fs24 Matthew 22:41-46.\ul0 \nosupersub\cf8\f9\fs24 He asked the Pharisees whose son the Messiah was to be, \up0 \expndtw0\charscalex100 and they answered correctly, "The Son of David." J esus then asked, "How then \up0 \expndtw-1\charscalex100 doth David in spirit ca ll him Lord, saying: The Lord said unto my Lord, Sit thou on \up0 \expndtw-1\cha rscalex100 my right hand, till I make thine enemies thy footstool? If David then call him Lord, \up0 \expndtw0\charscalex106 how is he his son?" The Jews were u nable to answer Him. The only answer \up0 \expndtw0\charscalex100 possible is th at Messiah was to be David's son according to the flesh, but at the \up0 \expndt w-3\charscalex100 same time the Lord in His essential nature. \par\pard\ql \li20 67\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 b. The title God (theos) i s given to Him. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri16 18\sb19\sl-270\slmult0\fi427 \up0 \expndtw-1\charscalex100 1) Jesus Christ is th e Word, and the Word was God (\ul0\nosupersub\cf12\f13\fs24 John 1:1\ul0\nosuper sub\cf8\f9\fs24 ). Although the \up0 \expndtw0\charscalex100 order of the Greek is, "God was the Word," the absence of the article from God \up0 \expndtw-3\char scalex100 shows that God is the predicate. \par\pard\qj \li1800\sb0\sl-273\slmul t0 \par\pard\qj\li1800\ri1599\sb15\sl-273\slmult0\fi402 \up0 \expndtw0\charscale x103 2) He is called "the only begotten God" (\ul0\nosupersub\cf12\f13\fs24 John 1:18\ul0\nosupersub\cf8\f9\fs24 ). On this verse Vincent \line \up0 \expndtw-2\ charscalex100 remarks: "Several of the principal manuscripts and a great mass of ancient \line \up0 \expndtw0\charscalex100 evidence support the read ing \ul0\nosupersub\cf9\f10\fs24 monogenes Theos\ul0\nosupersub\cf8\f9\fs24 , "G od only begotten.''\ul0\super\cf22\f23\fs23 169\ul0\nosupersub\cf8\f9\fs24 Se e \line \up0 \expndtw0\charscalex100 also the marginal note to the same effect i n the A.S.V., the R.S.V., and the \par\pard\qj \li1800\ri1608\sb6\sl-275\slmult0 \up0 \expndtw0\charscalex102 N.E.B. Vincent further states: "Whether we read \u l0\nosupersub\cf9\f10\fs24 the only begotten Son\ul0\nosupersub\cf8\f9\fs24 , or \ul0\nosupersub\cf9\f10\fs24 God \line \up0 \expndtw-2\charscalex100 only begot ten\ul0\nosupersub\cf8\f9\fs24 , the sense of the passage is not affected. The l atter reading merely \line \up0 \expndtw0\charscalex103 combines in one phrase t he two attributes of the word already indicated - \ul0\nosupersub\cf9\f10\fs24 G od \line \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 (ver. 1), \ul 0\nosupersub\cf9\f10\fs24 only begotten\ul0\nosupersub\cf8\f9\fs24 (ver. 14); t he sense being \ul0\nosupersub\cf9\f10\fs24 one who was both God and only \line \up0 \expndtw-3\charscalex100 begotten." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi295 \up0 \expndtw-1\charscalex1 00 \ul0\nosupersub\cf8\f9\fs24 3) Thomas confesses Jesus as "my Lord and my God (Theos)," (John 20:28). \line \up0 \expndtw0\charscalex103 Jesus did not rebuke him, which He should have done, were He any less than \line \up0 \expndtw-3\char scalex100 God. \par\pard\qj \li1800\ri1608\sb263\sl-277\slmult0\fi268 \up0 \expn dtw0\charscalex105 4) He is called "The blessed God" (Romans 9:5). Authorities differ on the \line \up0 \expndtw0\charscalex105 punctuation of this verse, som e placing a colon and some a comma after the \line \up0 \expndtw0\charscalex103 word \ul0\nosupersub\cf9\f10\fs24 flesh\ul0\nosupersub\cf8\f9\fs24 . In the firs t case the verse would read: "of whom as concerning the \line \up0 \expndtw0\cha rscalex100 flesh the Christ came: God who is over all be blessed for ever." This makes the \line \up0 \expndtw0\charscalex106 last part of the verse a doxology. The other reading would be as in the A.V.: \line \up0 \expndtw0\charscalex107 " Christ, who is over all, God blessed for ever." Alford states five convincing \l ine \up0 \expndtw0\charscalex105 objections to making the last part of the verse a doxology, and concludes by \line \up0 \expndtw-3\charscalex100 stating: \par\ pard\qj \li2520\ri1608\sb261\sl-280\slmult0\fi132 \up0 \expndtw-2\charscalex100 The rendering given above (Christ.. . who is God over all) is then not only \lin e \up0 \expndtw0\charscalex100 that most agreeable to the usage of the A postle, \ul0\nosupersub\cf9\f10\fs24 but the only one \line \up0 \expndtw0\c

harscalex100 admissible by the rules of grammar and arrangement\ul0\nosupersub\c f8\f9\fs24 . It also admirably \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard \ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f2 4\fs20\ul0\super\cf23\f24\fs19 169\ul0\nosupersub\cf7\f8\fs20 Marvin R. Vincent , \ul0\nosupersub\cf24\f25\fs20 Word Studies of the New Testament\ul0\nosupersub \cf7\f8\fs20 (New York: Charles Scribner's Sons, 1914), II, \par\pard\ql \li180 0\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 p. 59. \par\pard\ql \li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 152 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz472\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g154}{\bkmkend Pg154}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520 \sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\s b0\sl-273\slmult0 \par\pard\qj\li2520\ri1605\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 suits the context; for, having enumer ated the historic advantages of the \up0 \expndtw0\charscalex102 Jewish people, he concludes by stating one which ranks far higher than \up0 \expndtw0\charscale x100 all--that from them sprung, according to the flesh, He who is God over all, \up0 \expndtw-3\charscalex100 blessed for ever.\ul0\super\cf22\f23\fs23 170 \pa r\pard\qj \li1800\ri1609\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 5) He is called our great God and Savior (\ul0\nosu persub\cf12\f13\fs24 Titus 2:13\ul0\nosupersub\cf8\f9\fs24 ). This is the render ing \line \up0 \expndtw-1\charscalex100 given in the R.S.V., the N.E.B., and the margin of the A.S.V. The rendering in the \par\pard\qj \li1800\ri1626\sb1\sl-28 0\slmult0 \up0 \expndtw0\charscalex100 A.V., "the great God and our Savior Jesus Christ," makes the great God refer to \up0 \expndtw-2\charscalex100 the Father and our Savior refer to Christ. Vincent states on this passage: \par\pard\qj \li 2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1604\sb10\sl-275\slmult0 \up0 \exp ndtw0\charscalex103 According to A.V. two persons are indicated, God and Christ. Rev. and \up0 \expndtw-1\charscalex100 others rend. \ul0\nosupersub\cf9\f10\fs2 4 of our great God and Savior Christ Jesus\ul0\nosupersub\cf8\f9\fs24 , thus ind icating one \up0 \expndtw0\charscalex103 person, and asserting the deity of Chri st. I adopt the latter, although the \up0 \expndtw0\charscalex102 arguments and authorities in favor of the two renderings are very evenly \up0 \expndtw-3\chars calex100 balanced.\ul0\super\cf22\f23\fs23 171 \par\pard\qj \li1800\ri1608\sb261 \sl-280\slmult0\fi335 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 E ven if we accept the rendering of the A.V. the argument for the Deity of \line \ up0 \expndtw-2\charscalex100 Christ from the passage, although weakened, is not negated: the verse still bears \line \up0 \expndtw-1\charscalex100 testimony to the equality in glory of Christ with the Father. The Greek conjunction \line \up 0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 kai\ul0\nosupersub\cf8\f9 \fs24 (and) can be and is often translated \ul0\nosupersub\cf9\f10\fs24 even\ul 0\nosupersub\cf8\f9\fs24 , so that the verse may read: "the \line \up0 \expndtw0 \charscalex103 great God, even our Savior Christ Jesus." For a similar usage see \up0 \expndtw-3\charscalex100 2 \par\pard\qj \li1800\ri1609\sb0\sl-2 80\slmult0 \up0 \expndtw0\charscalex103 Thessalonians 2:16: "Now our Lord Jesus Christ himself, and (\ul0\nosupersub\cf9\f10\fs24 kai\ul0\nosupersub\cf8\f9\fs24 ) God, even \up0 \expndtw-2\charscalex100 (\ul0\nosupersub\cf9\f10\fs24 kai\ul0 \nosupersub\cf8\f9\fs24 ) our Father. To translate both \ul0\nosupersub\cf9\f10\ fs24 kai\u8217?s\ul0\nosupersub\cf8\f9\fs24 as \ul0\nosupersub\cf9\f10\fs24 and

\ul0\nosupersub\cf8\f9\fs24 would make three persons: Christ, \up0 \expndtw-3\c harscalex100 God, and the Father. \par\pard\qj \li1800\ri1608\sb242\sl-280\slmul t0\fi268 \up0 \expndtw0\charscalex104 6) Again, He is called God in Hebrews 1:8: "But unto the Son he saith, Thy \line \up0 \expndtw-1\charscalex100 throne, O G od, is for ever and ever." The A.S.V., the R.S.V., and the N.E.B. give \line \up 0 \expndtw0\charscalex104 an alternate translation in the margin: "God is thy th rone," whatever that may \line \up0 \expndtw-2\charscalex100 mean. Practically a ll versions, however, retain the vocative form for God. \par\pard\qj \li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1609\sb13\sl-273\slmult0\fi268 \up0 \expnd tw0\charscalex103 7) He is called "the true God" in 1 John 5:20. There has been a controversy \line \up0 \expndtw0\charscalex106 over whether the "This" in the statement, "this is the true God," refers to the \line \up0 \expndtw-1\charscale x100 immediate antecedent, "his Son Jesus Christ," or to "God" in the previous v erse. \line \up0 \expndtw-2\charscalex100 The most natural sense is: "This (Chri st) is the true God, and eternal life." \par\pard\qj \li1800\ri1608\sb262\sl-280 \slmult0\fi305 \up0 \expndtw0\charscalex100 8) All the fulness of the Godhead bo dily dwells in Him (\ul0\nosupersub\cf12\f13\fs24 Colossians 2:9\ul0\nosupersub\ cf8\f9\fs24 ). While \up0 \expndtw0\charscalex103 Paul prays for believers in Ep hesians 3:19 that they might be filled with all the \up0 \expndtw0\charscalex106 fulness of God, Christ by nature has this fulness dwelling in Him bodily. The \ up0 \expndtw0\charscalex103 present "dwelleth" denotes an eternal and essential characteristic of Christ's \up0 \expndtw0\charscalex102 being. The divine fuln ess has always dwelt in Him. Since the incarnation it has \up0 \expndtw-3\charsc alex100 dwelt in Him in a bodily manner. \par\pard\qj \li1800\ri1608\sb261\sl-28 0\slmult0\fi268 \up0 \expndtw0\charscalex106 9) Christ was in the form of God be fore the incarnation, and thought it not \line \up0 \expndtw-2\charscalex100 rob bery or a thing to be grasped after to be equal with God (\ul0\nosupersub\cf12\f 13\fs24 Philipplans 2:6\ul0\nosupersub\cf8\f9\fs24 ). This \par\pard\qj \li1800\ sb0\sl-240\slmult0 \par\pard\qj\li1800\ri2169\sb94\sl-240\slmult0 \up0 \expndtw2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 170\ul0\nosuper sub\cf7\f8\fs20 Henry Alford, \ul0\nosupersub\cf24\f25\fs20 The Greek Testament \ul0\nosupersub\cf7\f8\fs20 (Cambridge: Deighton, Bell, and Co., 1877), II, pp. 405,406. \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 171\ul0\nosuper sub\cf7\f8\fs20 Vincent, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\c f7\f8\fs20 ., IV, p. 345. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndt w-2\charscalex100 153 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz458\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g155}{\bkmkend Pg155}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 passage not only states the pre-exist ence of Christ, but the fact that He pre\up0 \expndtw-1\charscalex100 existed as equal with God. The N.E.B. reads: "For the divine nature was his from \up0 \exp ndtw0\charscalex102 the first." Phillips translates: "For he, who always had bee n God by nature, did \up0 \expndtw0\charscalex100 not cling to his prerogatives as God's equal." It would be difficult to imagine any \up0 \expndtw-3\charscalex 100 clearer statement of the Deity of Christ. \par\pard\qj \li1800\ri1608\sb261\ sl-280\slmult0\fi201 \up0 \expndtw0\charscalex106 10) Some of the attributes of

God are ascribed to Christ. He is omnipotent \up0 \expndtw-1\charscalex100 (\ul0 \nosupersub\cf12\f13\fs24 Hebrews 1:3; Revelation 1:8; Matthew 28:18\ul0\nosuper sub\cf8\f9\fs24 ). He is omniscient \ul0\nosupersub\cf12\f13\fs24 (Colossians 2: 3; \up0 \expndtw0\charscalex102 John 16:30; 21:17\ul0\nosupersub\cf8\f9\fs24 ). He is immutable (\ul0\nosupersub\cf12\f13\fs24 Hebrews 13:8; 1:12\ul0\nosupersub \cf8\f9\fs24 ). He is eternal (\ul0\nosupersub\cf12\f13\fs24 John \up0 \expndtw0 \charscalex100 1:1; 8:58\ul0\nosupersub\cf8\f9\fs24 ). He possesses all of the m oral attributes to perfection (\ul0\nosupersub\cf12\f13\fs24 Hebrews 7:26; \up0 \expndtw-3\charscalex100 4:15; Ephesians 3:19; 1 Timothy 6:15, 16\ul0\nosupersub \cf8\f9\fs24 ). \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi367 \up0 \exp ndtw0\charscalex100 11) Only God is to be worshipped; yet Jesus received worship , and men and \up0 \expndtw0\charscalex100 angels are commanded to worship Him ( \ul0\nosupersub\cf12\f13\fs24 Matthew 2:11; 8:2; 9:18; 14:33; 15:25; \up0 \expnd tw-3\charscalex100 18:26; 28:9; 17; John 9:38; Hebrews 1:6; Revelation 5:11-15\u l0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi 371 \up0 \expndtw0\charscalex100 12) Jesus Christ exercises the offices of Deity . He is the Creator of all things \up0 \expndtw0\charscalex103 in heaven and in earth (\ul0\nosupersub\cf12\f13\fs24 John 1:3; Colossians 1:16; Hebrews 1:2\ ul0\nosupersub\cf8\f9\fs24 ). He is the \up0 \expndtw-3\charscalex100 Sustainer of all things (\ul0\nosupersub\cf12\f13\fs24 Colossians 1:17\ul0\nosupersub\cf8\ f9\fs24 ). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb 10\sl-275\slmult0\fi335 \up0 \expndtw-1\charscalex100 13) Jesus Christ exerci ses powers which belong to God exclusively. He \line \up0 \expndtw0\chars calex102 forgives sin (\ul0\nosupersub\cf12\f13\fs24 Matthew 9:2-6; Luke 7:47, 4 8; Acts 13:38\ul0\nosupersub\cf8\f9\fs24 ). He has life in Himself \line \up0 \expndtw0\charscalex100 and has power to impart life (\ul0\nosupersub\cf12\f13\f s24 John 1:4; 5:26; 10:10; 11:25; 14:6; Hebrews 7:16\ul0\nosupersub\cf8\f9\fs24 ). \line \up0 \expndtw0\charscalex102 He raises the dead (\ul0\nosupersub\cf12\f 13\fs24 John 11:25\ul0\nosupersub\cf8\f9\fs24 ). He will execute final judgment upon all (\ul0\nosupersub\cf12\f13\fs24 John \line \up0 \expndtw-2\charscalex100 5:22; 2 Corinthians 5:10; Acts 17:31; Matthew 25:31, 32; 2 Timothy 4:1\ul0\nosu persub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up 0 \expndtw0\charscalex106 The above thirteen lines of evidence should be suffici ent to show that the \line \up0 \expndtw0\charscalex102 writers of the New Testa ment believed and taught that Jesus Christ, as well as \line \up0 \expndtw-2\cha rscalex100 the Father, is God; and yet they taught just as clearly that there is but one God. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608 \sb13\sl-273\slmult0\fi272 \up0 \expndtw-1\charscalex100 3. \ul0\nosupersub\cf9\ f10\fs24 The Holy Spirit is called God\ul0\nosupersub\cf8\f9\fs24 . The point to be proved about the Holy Spirit is \up0 \expndtw0\charscalex100 not His Deity, for that is self-evident, but that He is a separate Person, the same \up0 \expnd tw0\charscalex104 as the Father and the Son are separate Persons. The personalit y of the Holy \up0 \expndtw-3\charscalex100 Spirit is indicated by the following facts: \par\pard\qj \li1800\ri1616\sb262\sl-280\slmult0\fi281 \up0 \expndtw-2\c harscalex100 a. Personal pronouns are used in referring to Him, in spite of the fact that spirit \up0 \expndtw-3\charscalex100 (pneuma) is a neuter noun (\ul0\n osupersub\cf12\f13\fs24 John 14:17; 16:13\ul0\nosupersub\cf8\f9\fs24 ). \par\par d\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi 268 \up0 \expndtw0\charscalex107 b. He possesses the characteristics of personal ity. He has capacity to be \line \up0 \expndtw-2\charscalex100 grieved, vexed, blasphemed, resisted (\ul0\nosupersub\cf12\f13\fs24 Ephesians 4:30; Matthew 12:31; Acts \line \up0 \expndtw-3\charscalex100 7:51\ul0\nosupersub\cf8\f9\fs 24 ). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\char scalex105 c. He performs acts which can be predicated only of a person. He revea ls, \up0 \expndtw-1\charscalex100 testifies, convinces, helps, guides, knows, ma kes intercession, speaks, gives life, \up0 \expndtw-1\charscalex100 etc. (\ul0\n osupersub\cf12\f13\fs24 1 Corinthians 2:10; John 16:8; Romans 8: 16, 26; Galatia ns 5:18\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0

\up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 154 \par\pard\sect\se ctd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg156}{\bkmkend Pg15 6}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \ par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex10 2 \ul0\nosupersub\cf8\f9\fs24 d. His name is associated with other names in such ways as to imply clearly \up0 \expndtw0\charscalex105 personality. The Father a nd the Son are persons. The Father, Son, and Holy \up0 \expndtw-1\charscalex100 Spirit are mentioned together, as in \ul0\nosupersub\cf12\f13\fs24 Matthew 28:19 \ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 2 Corinthians 13: 14\ul0\nosupersub\cf8\f9\fs24 . The \up0 \expndtw-2\charscalex100 Holy Spirit mu st, therefore, be a person. \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi2 68 \up0 \expndtw0\charscalex102 e. He is clearly distinguished from the Father a nd the Son. Christ stated that \line \up0 \expndtw-2\charscalex100 he would pr ay the Father "and he shall give you another Comforter" (John \line \u p0 \expndtw-3\charscalex100 14:16). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par \pard\qj\li1800\ri1608\sb13\sl-273\slmult0\fi279 \up0 \expndtw-1\charscalex100 W e have thus shown from the New Testament that three distinct and separate \up0 \ expndtw0\charscalex100 Persons are recognized as God, and yet these same Scriptu res give consistent \up0 \expndtw-1\charscalex100 testimony that there is but on e God. The word \ul0\nosupersub\cf9\f10\fs24 Trinity\ul0\nosupersub\cf8\f9\fs24 does not occur in Scripture, \up0 \expndtw-2\charscalex100 but the fact of a tr iunity is clearly evident. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\ li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\f s24 The Old Testament Contains Intimations of the Trinity \par\pard\qj \li1800\r i1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf 8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 God is called the Father\ul0\nosupersu b\cf8\f9\fs24 . "Doubtless thou art our Father, though Abraham \line \up0 \expnd tw0\charscalex100 be ignorant of us; and Israel acknowledge us not: thou \ul0\no supersub\cf9\f10\fs24 O LORD\ul0\nosupersub\cf8\f9\fs24 , art our Father, \line \up0 \expndtw0\charscalex102 our redeemer; thy name is from everlasting" (Isaiah 63:16). "Wilt thou not from \line \up0 \expndtw-2\charscalex100 this time cry u nto me, My Father, thou art the guide of my youth" (Jeremiah 3:4). \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi280 \up0 \expndtw0\charscalex100 2. \ul0\n osupersub\cf9\f10\fs24 God has a Son with divine prerogatives\ul0\nosupersub\cf8 \f9\fs24 . "Thou art my Son, this day have I \up0 \expndtw0\charscalex103 begott en, thee .... Kiss the Son, lest he be angry, and ye perish from the way, \up0 \ expndtw0\charscalex100 when his wrath is kindled but a little" (Psalm 2:7, 12). "Who hath established all \up0 \expndtw-2\charscalex100 the ends of the earth? w hat is his name, and what is his son's name, if thou canst \up0 \expndtw-3\chars calex100 tell?" (Proverbs 30:4). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pa rd\qj\li1800\ri1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 3. \ul 0\nosupersub\cf9\f10\fs24 The Holy Spirit is recognized as a person and as God\u l0\nosupersub\cf8\f9\fs24 . "The Spirit of God \up0 \expndtw-1\charscalex100 mov ed upon the face of the waters" (Genesis 1:2). "Take not thy Holy Spirit from \u p0 \expndtw0\charscalex100 me" (Psalm 51:11). "The Spirit of the Lord spake by m e" (2 Samuel 23:2). "The \up0 \expndtw-3\charscalex100 Lord God, and his Spirit, hath sent me" (Isaiah 48:16). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\ fi268 \up0 \expndtw-1\charscalex100 4. \ul0\nosupersub\cf9\f10\fs24 The plural name\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 Elohim\ul0\nosup ersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 and the plural pronouns used for God clearly \line \up0 \expndtw-2\charscalex100 suggest a plurality i n the Godhead\ul0\nosupersub\cf8\f9\fs24 . "In the beginning God \up0 \exp ndtw-2\charscalex100 (plural) created \par\pard\qj \li1800\ri1609\sb17\sl-260\s lmult0 \up0 \expndtw0\charscalex103 (singular) the heavens and the earth .... An d God (plural) said (singular) let us \up0 \expndtw-3\charscalex100 make man in our image, after our likeness" (Genesis 1:1, 26). \par\pard\qj \li1800\sb0\sl-27 5\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\slmult0\fi268 \up0 \expndtw0\ch arscalex103 5. \ul0\nosupersub\cf9\f10\fs24 The trisagion and the Aaronic benedi ction suggest a three-fold relation in \up0 \expndtw-1\charscalex100 the Godhead

\ul0\nosupersub\cf8\f9\fs24 . "Holy, holy, holy, is the Lord of hosts" (Isaiah 6 :3). "The Lord bless \up0 \expndtw-1\charscalex100 thee, and keep thee: the Lord make his face to shine upon thee, and be gracious \up0 \expndtw0\charscalex106 unto thee: the Lord lift up his countenance upon thee, and give thee peace" \up0 \expndtw-3\charscalex100 (Numbers 6:24-26). \par\pard\qj \li1800\sb0\sl-280\slm ult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi263 \up0 \expndtw0\charscal ex100 When God called Israel out as His chosen nation idolatry had be come \line \up0 \expndtw-2\charscalex100 universal. It was necessary to first es tablish the worship of the one true God. This \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 155 \par\pard \sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg157}{\bkmk end Pg157}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260 \slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\s lmult0 \par\pard\qj\li1800\ri1602\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex 102 \ul0\nosupersub\cf8\f9\fs24 is the fact that is emphasized in the Old Testam ent. However, the seeds of the \up0 \expndtw-3\charscalex100 Trinity are there w hich come to maturity in the New Testament. \par\pard\ql \li1800\sb0\sl-276\slmu lt0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 Erroneous Views of the Trinity \par\pard\qj \li1800\ri1608 \sb261\sl-280\slmult0\fi283 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 Down through the centuries men have formulated erroneous and unscriptural \ line \up0 \expndtw-2\charscalex100 concepts of the Trinity. These views may be c lassified under the following heads. \par\pard\qj \li1800\sb0\sl-280\slmult0 \pa r\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 1. \ul0\nosupersub\cf9\f10\fs24 That it is Tri-theism\ul0\nosupersub\cf8\f9\fs24 . This view denies the unity of God and holds to three \up0 \expndtw0\charscalex1 02 distinct gods. Hinduism has a triad of gods: Brahma, Vishnu, and Siva, but th is \up0 \expndtw-3\charscalex100 view has nothing in common with the Bible Trini ty. \par\pard\qj \li1800\ri1601\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charsc alex102 2. \ul0\nosupersub\cf9\f10\fs24 That it is a Modal Trinity\ul0\nosupersu b\cf8\f9\fs24 . This was the view of Sabellius of Ptolemais (AD \up0 \expndtw0\c harscalex102 250). According to this view the Trinity does not concern the natur e of God but \up0 \expndtw0\charscalex106 involved only the mode in which God ha s revealed Himself. As Father He is \up0 \expndtw0\charscalex100 Creator and Law giver; as Son He is Redeemer; and as Spirit He is Regenerator \up0 \expndtw0\cha rscalex100 and Sanctified. Or to put it another way, God may be considered to be Father in \up0 \expndtw0\charscalex100 the Old Testament, the Son during the Go spel history, and the Spirit during the \up0 \expndtw-1\charscalex100 present di spensation. In any case, this view holds to only one Person manifested \up0 \exp ndtw-1\charscalex100 in three modes. This view is also known as an eco nomic trinity: one God \up0 \expndtw0\charscalex102 manifesting Himself i n different offices in the different economies or \up0 \expndtw0\c harscalex100 dispensations. But as has been pointed out, in the Bible all three Persons of the \up0 \expndtw-3\charscalex100 Trinity are manifested together at the same time. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri159 1\sb8\sl-276\slmult0\fi280 \up0 \expndtw0\charscalex100 3. \ul0\nosupersub\cf9\f 10\fs24 That it is a Created Trinity\ul0\nosupersub\cf8\f9\fs24 . This was the v iew of Arius. He taught that God \line \up0 \expndtw0\charscalex100 the Father w as the only divine being who was absolutely without beginning. The \line \up0 \e xpndtw0\charscalex108 Father created the Son and the Holy Spirit out of nothing as the first act of \line \up0 \expndtw0\charscalex103 creation. The Son is call ed God because He is the direct offspring of God and \line \up0 \expndtw0\charsc alex103 has been endowed with divine power to create. This view is apparently ba sed \line \up0 \expndtw0\charscalex102 upon a statement like Colossians 1:15: "W ho is the image of the invisible God, \line \up0 \expndtw-2\charscalex100 the fi rstborn of every creature." However, the term \ul0\nosupersub\cf9\f10\fs24 first born\ul0\nosupersub\cf8\f9\fs24 is a title of inheritance \line \up0 \expndtw0\ charscalex100 and the context does not permit the interpretation that this One w

ho is called the \line \up0 \expndtw0\charscalex102 firstborn was Himself create d. Rather, He is before all created things and all of \line \up0 \expndtw-2\char scalex100 these things were created by Him. This excludes Him from the category of \line \up0 \expndtw-3\charscalex100 created things. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f 7\fs24 Analogies to the Trinity \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\par d\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\n osupersub\cf8\f9\fs24 Although the idea of the Trinity is not a contradiction of the Unity of God, it is \line \up0 \expndtw0\charscalex100 inscrutable to the h uman mind. It is natural that men have sought for some kind \line \up0 \expndtw0 \charscalex100 of analogy which would serve to make the doctrine more understandable. \line \up0 \expndtw-2\charscalex100 However, God is a unique Bei ng, so it appears very difficult to find an analogy. \par\pard\qj \li1800\sb0\sl -270\slmult0 \par\pard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi321 \up0 \expndtw0 \charscalex100 Some of the analogies which have been suggested are (a) the union of light, \line \up0 \expndtw0\charscalex103 heat, and radiance in one substanc e of the Sun, (b) the root, stem, and fruit of \line \up0 \expndtw-1\charscalex1 00 the one plant, (c) one fountain flowing out in several streams, (d) the soul of man \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb74\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 156 \par\pard \sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg158}{\bkmk end Pg158}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270 \slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\s lmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw-2\charscale x100 \ul0\nosupersub\cf8\f9\fs24 with intellect, will, and affections, (e) the c lover leaf with its three lobes (f) Man as \up0 \expndtw0\charscalex100 body, so ul, and spirit. These analogies not only do not illustrate the Trinity, they \up 0 \expndtw-3\charscalex100 tend to distort the truth. \par\pard\qj \li1800\sb0\s l-273\slmult0 \par\pard\qj\li1800\ri1608\sb15\sl-273\slmult0\fi283 \up0 \expndtw 0\charscalex100 A rather different approach to the Trinity has been made by Nath an R. Wood \up0 \expndtw0\charscalex104 in his book, \ul0\nosupersub\cf9\f10\fs2 4 The Secret of the Universe.\ul0\super\cf28\f29\fs23 172\ul0\nosupersub\cf9\f10 \fs24 \ul0\nosupersub\cf8\f9\fs24 He examines the structure of the \up0 \expn dtw0\charscalex103 Universe and then proceeds to see if there is any similarity between it and the \up0 \expndtw-3\charscalex100 way the Bible presents the char acter of the Creator. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li180 0\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 He begins by ask ing: "Why is the universe what it is?" He proceeds to the \up0 \expndtw0\charsca lex100 basic things which comprise the universe. He finds three things, and only three, \up0 \expndtw0\charscalex104 which make up the totality of the universe: Space, Matter, and Time. Then he \up0 \expndtw0\charscalex106 asks: "Is there a nything which these three, space, matter, and time, have in \up0 \expndtw0\chars calex100 common?" And he answers this by showing that each of these elemental th ings \up0 \expndtw0\charscalex100 is threefold. There is length, breadth, and he ight in one Space; energy, motion, \up0 \expndtw0\charscalex103 and phenomena in one Substance, and past, present, and future in one Time. \up0 \expndtw0\charsc alex100 And strangely enough all Space can be comprehended as length, or breadth , or \up0 \expndtw0\charscalex105 height; all Matter as either energy, or motion , or phenomena; and all time as \up0 \expndtw-3\charscalex100 having been past, or as being present, or as being future. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex1 05 He then asks, "Why is the physical universe, in each of its basic elements \l ine \up0 \expndtw0\charscalex102 three things in one?" Is it possible that the t hreefoldness in the structure of the \line \up0 \expndtw0\charscalex100 Universe is the same kind of threefoldness in the Being of God as presented in \line \up 0 \expndtw-2\charscalex100 the Bible? He then proceeds to show that the threefol dness is identical: that there \line \up0 \expndtw0\charscalex102 is absolute on eness and absolute threeness in each of these elemental things. \line \up0 \expn dtw0\charscalex100 He elucidates at length upon each of these points and then dr

aws the following \line \up0 \expndtw-3\charscalex100 conclusions: \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1608\sb2\sl-280\slmult0 \up0 \e xpndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs24 1. The Triunity shown in the Bible manifestly presents a vast and \up0 \expndtw-3\charscalex100 ad equate reason for the triune structure of the physical universe ... \par\pard\qj \li2520\ri1548\sb6\sl-273\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub \cf8\f9\fs24 The universe ought to reflect God, its Maker and Ground .... Such T riunity \line \up0 \expndtw0\charscalex105 of Father, Son and Holy Spirit in God presents therefore an adequate \line \up0 \expndtw0\charscalex104 original and reason for the exactly similar triunity in the fabric of space, \line \up0 \expn dtw-3\charscalex100 matter and time ... \up0 \expndtw-4\charscalex100 It means t hat the universe is essentially like its God. \par\pard\qj \li2520\ri1608\sb26 2\sl-280\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 2. Th e fabric of space, matter and time presents a universal and exact \up0 \expndtw3\charscalex100 confirmation of that Triunity in God.\ul0\super\cf28\f29\fs23 17 3 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275 \slmult0\fi263 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Wood car ries his investigation into the inner universe within man and here \line \up0 \e xpndtw0\charscalex100 finds an absolute likeness which goes far beyond the triun ities of space, matter \line \up0 \expndtw-1\charscalex100 and time. Wood has am assed an amazing series of facts which show what might \line \up0 \expndtw0\char scalex107 be called God's reflection in the world, or His creative impress left upon the \line \up0 \expndtw0\charscalex100 world, or His visible vesture reveal ing His moving presence in the world. He has \par\pard\qj \li1800\sb0\sl-240\slm ult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri3440\sb134\sl240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf2 3\f24\fs19 172\ul0\nosupersub\cf7\f8\fs20 Nathan R. Wood, \ul0\nosupersub\cf24\ f25\fs20 The Secret of the Universe\ul0\nosupersub\cf7\f8\fs20 (Boston: The War wick Press, 1936). \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 173\ul 0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\ f8\fs20 ., p. 50. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\char scalex100 157 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz377\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g159}{\bkmkend Pg159}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1616\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 demonstrated that the physical univer se is a series of things which are both one \line \up0 \expndtw-2\charscalex100 and three with the same kind of oneness and threeness which we find in God. \par \pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Formulations of the Doctri ne of the Trinity \par\pard\qj \li1800\ri1603\sb261\sl-280\slmult0\fi291 \up0 \e xpndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Several early Church Councils were called to deal with differences of teaching \up0 \expndtw0\charscalex106 w hich had arisen on the doctrine of the Godhead. These Councils produced \up0 \ex pndtw-2\charscalex100 statements of belief which have been accepted by o rthodox believers down \up0 \expndtw0\charscalex105 through the centuries. The Council of Nicea met in 325 A.D. and framed the \up0 \expndtw-3\charscalex100

following statement: \par\pard\qj \li2520\ri1603\sb264\sl-276\slmult0\fi62 \up0 \expndtw-2\charscalex100 We believe in one God, the Father almighty, the maker o f all things visible \up0 \expndtw-2\charscalex100 and invisible; and in one Lor d Jesus Christ, the Son of God, only begotten, \up0 \expndtw0\charscalex100 bego tten of the Father, that is, of the essence of the Father, God of God, \up0 \exp ndtw0\charscalex108 Light of Light, very God of very God, begotten and not made, \up0 \expndtw0\charscalex100 consubstantial with the Father, by whom all things were made whether in \up0 \expndtw0\charscalex102 heaven or on earth ; who for us men and our salvation came down from \up0 \expndtw-1\charscalex100 heaven; and was incarnate and became man, suffered and rose again on \up0 \expnd tw0\charscalex100 the third day; ascended into heaven, and will come to judge th e living and \up0 \expndtw-1\charscalex100 the dead. And we believe in the Holy Ghost. But those who say, that there \up0 \expndtw0\charscalex102 was a time whe n He (the Son) was not, that He was not before He was \up0 \expndtw0\charscalex1 03 made, or was made out of nothing, or of another or different essence or \up0 \expndtw0\charscalex100 substance, that He was a creature, or mutable, or suscep tible of change, \up0 \expndtw-3\charscalex100 the Holy Catholic Church anathema tizes.\ul0\super\cf22\f23\fs23 174 \par\pard\qj \li1800\ri1608\sb261\sl-280\slmu lt0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The Nicene Cr eed did not adopt any definite statement concerning the Holy \up0 \expndtw0\char scalex105 Spirit. A second council was called in 375 A.D. to meet in Constantin ople. It \up0 \expndtw-1\charscalex100 adopted the so-called Athanasian Creed, w hich added the following words to the \up0 \expndtw-2\charscalex100 Nicene state ment about the Holy Spirit: \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj \li2520\ri1602\sb19\sl-270\slmult0\fi129 \up0 \expndtw0\charscalex107 We believe in the Holy Ghost who is the Lord and giver of life, who \up0 \expndtw0\charsca lex100 proceedeth from the Father, who with the Father and the Son together is \ up0 \expndtw-3\charscalex100 worshipped and glorified, who spoke by the prophets .\ul0\super\cf22\f23\fs23 175 \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\ qj\li1800\ri1608\sb39\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nos upersub\cf8\f9\fs24 Further consideration of the Person and nature of Christ wil l be given in the \up0 \expndtw-3\charscalex100 treatment of Soteriology. \par\p ard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb43\sl-379\slmult0 \up0 \ expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 21\ul0\nosupersub\cf20\f21\f s32 THE ETERNAL PURPOSE OF GOD \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\par d\qj\li1800\ri1608\sb62\sl-270\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\ nosupersub\cf8\f9\fs24 Having considered the existence, attributes, and nature o f God, we turn next to \line \up0 \expndtw0\charscalex104 His eternal purpose. T hat God does have such a purpose is abundantly clear \line \up0 \expndtw0\charsc alex102 from Scripture. The Apostle Paul in recording the special revelation whi ch was \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\ri1638\sb192\ sl-220\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\c f23\f24\fs19 174\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24 \f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1940), I, pp. \up0 \expndtw-3\charscalex100 456, 457. \ par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super \cf23\f24\fs19 175\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibi d\ul0\nosupersub\cf7\f8\fs20 ., I, p. 457. \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slm ult0 \up0 \expndtw-2\charscalex100 158 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz350\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s

p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g160}{\bkmkend Pg160}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 vouchsafed to him declared that it wa s "according to the eternal purpose which \up0 \expndtw0\charscalex102 he purpos ed in Christ our Lord" (Ephesians 3:11). Likewise the Old Testament \up0 \expndt w0\charscalex100 declares that the history of Israel and of the surrounding nati ons was according \up0 \expndtw-3\charscalex100 to God's purpose: \par\pard\qj \ li1800\ri1608\sb262\sl-280\slmult0\fi267 \up0 \expndtw-2\charscalex100 "Surely a s I have thought, so shall it come to pass; and as I have purposed, so \line \up 0 \expndtw0\charscalex103 shall it stand... for the Lord of hosts hath purposed, and who shall disannul it? \line \up0 \expndtw-2\charscalex100 and his hand is stretched out, and who shall turn it back?" (Isaiah 14:24-27). \par\pard\qj \li1 800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi263 \up0 \expndtw0\charscalex104 We will first look at the words which speak of God's pur pose and quote the \up0 \expndtw-3\charscalex100 pertinent New Testament passage s where they are used. \par\pard\qj \li1800\ri4445\sb29\sl-560\slmult0 \up0 \exp ndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 WORDS WHICH EXPRESS THE PURPOSE OF GOD \up0 \expndtw-3\charscalex100 Purpose:\ul0\nosupersub\cf8\f9\fs24 \ul0\ nosupersub\cf9\f10\fs24 Prothesis\ul0\nosupersub\cf8\f9\fs24 - a setting forth \par\pard\ql \li2323\sb215\sl-276\slmult0 \up0 \expndtw-3\charscalex100 ... them who are the called according to his \ul0\nosupersub\cf9\f10\fs24 purpose\ul0\no supersub\cf8\f9\fs24 ... (Romans 8:28). \par\pard\qj \li2323\sb0\sl-280\slmult0 \par\pard\qj\li2323\ri1626\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex100 ... t hat the \ul0\nosupersub\cf9\f10\fs24 purpose\ul0\nosupersub\cf8\f9\fs24 of God according to election might stand, not of works, \up0 \expndtw-3\charscalex100 b ut of him that calleth ... (Romans 9:11). \par\pard\qj \li2323\ri1618\sb261\sl-2 80\slmult0 \up0 \expndtw-1\charscalex100 ... having made known unto us the myste ry of his will, according to his good \up0 \expndtw-3\charscalex100 pleasure whi ch he hath \ul0\nosupersub\cf9\f10\fs24 purposed\ul0\nosupersub\cf8\f9\fs24 in himself ... (Ephesians 1:9). \par\pard\qj \li2323\sb0\sl-260\slmult0 \par\pard\q j\li2323\ri1608\sb37\sl-260\slmult0 \up0 \expndtw0\charscalex106 ... being prede stinated according to the \ul0\nosupersub\cf9\f10\fs24 purpose\ul0\nosupersub\cf 8\f9\fs24 of him who worketh all \up0 \expndtw-3\charscalex100 things after the counsel of his own will ... (Ephesians 1:11). \par\pard\qj \li1800\sb0\sl-280\s lmult0 \par\pard\qj\li1800\ri1608\sb4\sl-280\slmult0 \up0 \expndtw0\charscalex10 2 This passage contains three other words associated with God's purpose : \up0 \expndtw-3\charscalex100 counsel, predestinated and will. \par\pard\qj \l i2342\sb0\sl-260\slmult0 \par\pard\qj\li2342\ri1609\sb37\sl-260\slmult0 \up0 \ex pndtw0\charscalex100 ... according to the eternal \ul0\nosupersub\cf9\f10\fs24 p urpose\ul0\nosupersub\cf8\f9\fs24 which he purposed in Christ Jesus our \up0 \e xpndtw-3\charscalex100 Lord ... (Ephesians 3:11). \par\pard\qj \li2520\sb0\sl-27 0\slmult0 \par\pard\qj\li2520\ri1616\sb22\sl-270\slmult0 \up0 \expndtw-1\charsca lex100 Who hath saved us, and called us with a holy calling, not according to ou r \up0 \expndtw-1\charscalex100 works, but according to his own purpose and grac e, which was given us in \up0 \expndtw-2\charscalex100 Christ Jesus before the w orld began. (2 Timothy 1:9). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\q j\li1800\ri1611\sb2\sl-280\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub \cf6\f7\fs24 Predestination\ul0\nosupersub\cf8\f9\fs24 , also translated "determ ined before" and "ordained" - \ul0\nosupersub\cf9\f10\fs24 Proorizo\ul0\nosupers ub\cf8\f9\fs24 : to \up0 \expndtw-3\charscalex100 limit in advance. \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\ri1608\sb19\sl-270\slmult0 \up0 \expndtw0\charscalex101 Whom he did foreknow, he also did \ul0\nosupersub\cf9\f1 0\fs24 predestinate\ul0\nosupersub\cf8\f9\fs24 to be conformed to the \up0 \exp ndtw0\charscalex103 image of his Son.. . Moreover whom he did \ul0\nosupersub\cf 9\f10\fs24 predestinate\ul0\nosupersub\cf8\f9\fs24 , them he also \up0 \expndtw3\charscalex100 called. (Romans 8:29, 30). \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu

lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb204\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 159 \par\pard\se ct\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg161}{\bkmkend Pg161}\par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\sl mult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmu lt0 \par\pard\qj\li2520\ri1608\sb137\sl-270\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Having \ul0\nosupersub\cf9\f10\fs24 predestinated\u l0\nosupersub\cf8\f9\fs24 us unto the adoption of children by Jesus Christ \lin e \up0 \expndtw0\charscalex102 unto himself... being \ul0\nosupersub\cf9\f10\fs2 4 predestinated\ul0\nosupersub\cf8\f9\fs24 according to the purpose of him who \line \up0 \expndtw-2\charscalex100 worketh all things after the counsel of his own will. (Ephesians 1:5, 11). \par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard \qj\li2520\ri1609\sb39\sl-260\slmult0 \up0 \expndtw0\charscalex101 For to do wha tsoever thy hand and thy counsel \ul0\nosupersub\cf9\f10\fs24 determined\ul0\nos upersub\cf8\f9\fs24 before to be \up0 \expndtw-3\charscalex100 done (Acts 4:28) . \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1608\sb4\sl-280\ slmult0 \up0 \expndtw0\charscalex103 But we speak the wisdom of God in a mystery , even the hidden, which \up0 \expndtw-3\charscalex100 God \ul0\nosupersub\cf9\f 10\fs24 ordained\ul0\nosupersub\cf8\f9\fs24 before the world unto our glory (1 Corinthians 2:7). \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 Ordain\ul0\nosupersub\cf8\f9\fs24 : \ul0\n osupersub\cf9\f10\fs24 Tasso\ul0\nosupersub\cf8\f9\fs24 --appoint, determine. \p ar\pard\ql \li1800\ri2348\sb58\sl-550\slmult0\fi720\tx2520 \up0 \expndtw-2\chars calex100 ... as many as were \ul0\nosupersub\cf9\f10\fs24 ordained\ul0\nosupersu b\cf8\f9\fs24 to eternal life believed ... (Acts 13:48). \line\tab \up0 \expndt w-3\charscalex100 ... the powers that be are \ul0\nosupersub\cf9\f10\fs24 ordain ed\ul0\nosupersub\cf8\f9\fs24 of God. (Romans 13:1). \line \up0 \expndtw-3\cha rscalex100 \ul0\nosupersub\cf6\f7\fs24 Foreknowledge\ul0\nosupersub\cf8\f9\fs24 : \ul0\nosupersub\cf9\f10\fs24 Proginosteo \ul0\nosupersub\cf8\f9\fs24 and\ul0\n osupersub\cf9\f10\fs24 Prognosis \ul0\nosupersub\cf8\f9\fs24 - to know beforeha nd. \par\pard\qj \li2520\ri1608\sb234\sl-280\slmult0 \up0 \expndtw0\charscalex10 3 Him, being delivered by the determinate counsel and \ul0\nosupersub\cf9\f10\fs 24 foreknowledge\ul0\nosupersub\cf8\f9\fs24 of \line \up0 \expndtw0\charscalex1 01 God, ye have taken, and by wicked hands have crucified and slain (Acts \line \up0 \expndtw-2\charscalex100 2:23). \par\pard\qj \li2520\ri1868\sb29\sl-560\slm ult0 \up0 \expndtw-3\charscalex100 For whom he did \ul0\nosupersub\cf9\f10\fs24 foreknow\ul0\nosupersub\cf8\f9\fs24 , he also did predestinate... (Romans 8:29). \line \up0 \expndtw-3\charscalex100 God hath not cast away his people which he \ul0\nosupersub\cf9\f10\fs24 foreknew\ul0\nosupersub\cf8\f9\fs24 ... (Romans 11: 2). \par\pard\qj \li2520\ri1612\sb212\sl-280\slmult0 \up0 \expndtw-1\charscalex1 00 Elect according to the \ul0\nosupersub\cf9\f10\fs24 foreknowledge\ul0\nosuper sub\cf8\f9\fs24 of God the Father.. . Who verily was \up0 \expndtw-2\charscalex 100 \ul0\nosupersub\cf9\f10\fs24 foreordained\ul0\nosupersub\cf8\f9\fs24 before the foundation of the world. (1 Peter 1:2, 20). \par\pard\ql \li1800\sb264\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Counsel:\ul 0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 Boule - \ul0\nosupersub\c f8\f9\fs24 volition, will. \par\pard\ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\ li2520\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 ... determinate \ul0\nos upersub\cf9\f10\fs24 counsel \ul0\nosupersub\cf8\f9\fs24 ... (Acts 2:23). \par\p ard\ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb8\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 ... whatsoever ... thy \ul0\nosupersub\cf9\f10\fs24 couns el\ul0\nosupersub\cf8\f9\fs24 determined before ... (Acts 4:28). \par\pard\qj \ li2520\ri1609\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex101 I have not shunn ed to declare unto you the whole \ul0\nosupersub\cf9\f10\fs24 counsel\ul0\nosupe rsub\cf8\f9\fs24 of God. (Acts \up0 \expndtw-2\charscalex100 20:27). \par\pard\ ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb8\sl-276\slmult0 \up0 \expnd tw-3\charscalex100 ... after the \ul0\nosupersub\cf9\f10\fs24 counsel\ul0\nosupe rsub\cf8\f9\fs24 of his own will ... (Ephesians 1:11). \par\pard\qj \li2520\sb0 \sl-260\slmult0 \par\pard\qj\li2520\ri1608\sb38\sl-260\slmult0 \up0 \expndtw0\ch

arscalex100 Wherein God, willing more abundantly to show unto the heirs of promi se \line \up0 \expndtw-2\charscalex100 the immutability of his \ul0\nosupersub\c f9\f10\fs24 counsel\ul0\nosupersub\cf8\f9\fs24 , confirmed it by an oath. (Hebre ws 6: 17). \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb 22\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex103 The above Scriptures contai ning these five words which convey the idea of \line \up0 \expndtw-1\charscalex1 00 planning, determining before hand, foreknowing, placing limitations upon, wil ling, \line \up0 \expndtw-1\charscalex100 and the setting forth of a plan should be sufficient to show that according to the \par\pard\ql \li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul 0\nosupersub\cf7\f8\fs20 160 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\p ard\sb0\sl-240{\bkmkstart Pg162}{\bkmkend Pg162}\par\pard\qj \li1800\sb0\sl-273\ slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\sl mult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl -273\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Scripture nothing has happened by chance, but that all things are part of a plan \up0 \exp ndtw0\charscalex100 which God laid down in the beginning. This plan is called Hi s eternal purpose in \up0 \expndtw0\charscalex102 Scripture and theologians refe r to it as the Divine Decree, or in considering the \up0 \expndtw-3\charscalex10 0 respective parts of that purpose, the Decrees of God. \par\pard\ql \li1800\sb2 65\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE DECREES OF GOD \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri159 1\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\ fs24 Theologians usually break down the overall purpose of God into four or five \line \up0 \expndtw0\charscalex106 major decrees: the decree to create, the dec ree to permit sin, the decree to \line \up0 \expndtw0\charscalex100 provide salv ation, the decree to elect, and some refer to a decree to reprobate. \line \up0 \expndtw0\charscalex100 Since God is a timeless Being, it is inconceivable that these decrees were made \line \up0 \expndtw0\charscalex105 in a chronological or der. We must believe that God formulated His plan in its \line \up0 \expndtw0\ch arscalex105 entirety in eternity past. He knew the end from the beginning and He knew it \line \up0 \expndtw0\charscalex100 because He planned it. He did not de cree to create and then later on decree to \line \up0 \expndtw-2\charscalex100 p ermit man to fall, and then decide to provide salvation. However, we may \line \up0 \expndtw0\charscalex104 conceive of a logical order of the decre es. We may ask, which of the decrees \line \up0 \expndtw0\charscalex100 logicall y came first? Was the primary consideration with God to have a creation, \line \ up0 \expndtw0\charscalex103 to have a redeemed people, or to have sinners upon w hom He could vent His \line \up0 \expndtw-1\charscalex100 wrath? If the logical order of God's decrees could be ascertained, much could be \line \up0 \expndtw0\ charscalex106 learned concerning God's motives for having brought His plan into action. It \line \up0 \expndtw-1\charscalex100 should be pointed out that the or der in which the decrees have been executed is \line \up0 \expndtw-3\charscalex1 00 not necessarily their logical order. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupe rsub\cf6\f7\fs24 THE LAPSARIAN CONTROVERSY \par\pard\qj \li1800\ri1608\sb261\sl280\slmult0\fi312 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Theol ogians, in attempting to arrive at the correct view on the logical order of \lin e \up0 \expndtw0\charscalex100 the decrees have divided into two main camps, the Calvinistic and the Arminian. \line \up0 \expndtw-1\charscalex100 Each of these camps has its own subdivisions. The controversy centered around \line \up0 \exp ndtw-2\charscalex100 the question of whether the decree of election preceded or followed the decree to \line \up0 \expndtw-2\charscalex100 permit the lapse, tha t is, the fall of man, and hence the name, Lapsarian. \par\pard\qj \li1800\ri160 2\sb261\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 Since the doctrine of election will be considered in detail in the study of \up0 \expndt w-1\charscalex100 Soteriology, we will content ourselves at this point to state simply the order of the \up0 \expndtw-2\charscalex100 decrees at which different schools of thought have arrived and the implications of \up0 \expndtw-3\charsca

lex100 these several views. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Supralapsarian View \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi283 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This is the extreme or hyper-Calvinistic view. \ul0\nosupersub\cf9\f10\fs24 Supra\ul0\nosupersub\cf8\f9 \fs24 is a preposition meaning \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9 \f10\fs24 above\ul0\nosupersub\cf8\f9\fs24 . This view places the decree of elec tion above that of the fall. It presents \up0 \expndtw-3\charscalex100 God's pur pose in the following perspective: \par\pard\ql \li2200\sb264\sl-276\slmult0 \up 0 \expndtw-3\charscalex100 1. The decree to save some and damn others. \par\pard \qj \li1800\ri1608\sb1\sl-280\slmult0\fi402 \up0 \expndtw0\charscalex103 2. The decree to create in order to have those beings who are to be saved \up0 \expndtw -3\charscalex100 and damned. \par\pard\ql \li2200\sb1\sl-255\slmult0 \up0 \expnd tw-3\charscalex100 3. The decree to permit the fall of man. \par\pard\ql \li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb76\sl-230\slmult0 \up0 \expndtw-2\ch arscalex100 \ul0\nosupersub\cf7\f8\fs20 161 \par\pard\sect\sectd\fs24\paperw1224 0\paperh15840\pard\sb0\sl-240{\bkmkstart Pg163}{\bkmkend Pg163}\par\pard\ql \li2 196\sb0\sl-276\slmult0 \par\pard\ql\li2196\sb0\sl-276\slmult0 \par\pard\ql\li219 6\sb0\sl-276\slmult0 \par\pard\ql\li2196\sb0\sl-276\slmult0 \par\pard\ql\li2196\ sb108\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 4 . The decree to provide salvation for the elect. \par\pard\qj \li1800\ri1603\sb2 64\sl-276\slmult0\fi322 \up0 \expndtw0\charscalex100 The view holds that God not only elected some to be saved, but also elected \line \up0 \expndtw-1\charscale x100 others to be lost. It asks us to believe that in the mind of God was the co ncept of \line \up0 \expndtw0\charscalex100 a company of people saved and anothe r lost before (in logical order, of course) \line \up0 \expndtw0\charscalex102 e ver there was the concept of their being created, and that the fall and \line \up0 \expndtw0\charscalex103 redemption were simply means of accompli shing that end. And by placing the \line \up0 \expndtw0\charscalex100 decree of election ahead of that to provide salvation the inescapable conclusion \line \up 0 \expndtw-2\charscalex100 must be that Christ died only for the elect. Calvin d id not hold this extreme view. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Infralapsarian View \par\pard \qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1605\sb1\sl-280\slmult0\fi2 68 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 This is the moderate Calvinistic view. \ul0\nosupersub\cf9\f10\fs24 Infra\ul0\nosupersub\cf8\f9\fs24 means under, and signifies the \up0 \expndtw0\charscalex100 placing of the dec ree of election under or below that of the fail. The order of the \up0 \expndtw3\charscalex100 decrees then becomes: \par\pard\ql \li2135\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 1. The decree to create. \par\pard\ql \li2133\sb4\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 2. The decree to permit the fall. \ par\pard\ql \li2135\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. The decr ee to elect some to salvation and to pass by the others. \par\pard\ql \li2135\sb 4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 4. The decree to provide salvatio n for the elect. \par\pard\qj \li1800\ri1605\sb265\sl-275\slmult0\fi268 \up0 \ex pndtw0\charscalex102 It can be seen that this view does not represent God as dec reeing the fall in \up0 \expndtw0\charscalex100 order that he might have people to save and condemn, as in the \ul0\nosupersub\cf9\f10\fs24 supra view\ul0\nosup ersub\cf8\f9\fs24 , but \up0 \expndtw0\charscalex100 by placing election after t he fall God is represented as electing and saving some \up0 \expndtw-1\charscale x100 because of man's plight. The \ul0\nosupersub\cf9\f10\fs24 Infra\ul0\nosuper sub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 Supra\ul0\nosupersub\cf8\f9\fs 24 views hold in common that election \up0 \expndtw-2\charscalex100 precedes sa lvation, and therefore both teach a limited atonement. \par\pard\ql \li1800\sb0\ sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 Sublapsarian View \par\pard\qj \li1800\sb0\sl-27 3\slmult0 \par\pard\qj\li1800\ri1604\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\ch arscalex103 \ul0\nosupersub\cf8\f9\fs24 The word \ul0\nosupersub\cf9\f10\fs24 su b\ul0\nosupersub\cf8\f9\fs24 means under or below, the same as \ul0\nosupersub\

cf9\f10\fs24 infra\ul0\nosupersub\cf8\f9\fs24 . Some theologians \line \up0 \exp ndtw-1\charscalex100 use these terms interchangeably, while others make t he Sub view to be a \line \up0 \expndtw0\charscalex102 modification of the \ul0\nosupersub\cf9\f10\fs24 Infra\ul0\nosupersub\cf8\f9\fs24 view. This view p laces election below the fall, as does \line \up0 \expndtw-2\charscalex100 the \ ul0\nosupersub\cf9\f10\fs24 Infra\ul0\nosupersub\cf8\f9\fs24 view, but it rever ses the order of election and salvation as follows: \par\pard\ql \li2135\sb0\sl276\slmult0 \par\pard\ql\li2135\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 1. The decree to create. \par\pard\ql \li2133\sb1\sl-256\slmult0 \up0 \expndtw3\charscalex100 2. The decree to permit the fall. \par\pard\ql \li2133\sb8\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 3. The decree to provide salvation for a ll. \par\pard\ql \li2135\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 4. The decree to elect some to salvation. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par \pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi276 \up0 \expndtw-1\charscalex100 T hus, this view differs from the \ul0\nosupersub\cf9\f10\fs24 lnfra\ul0\nosupersu b\cf8\f9\fs24 view in teaching that a salvation has been \up0 \expndtw0\charsca lex103 provided which is sufficient for all, but which will be applied only to s ome. This \up0 \expndtw-3\charscalex100 view seems to be most in harmony with th e teachings of Scripture. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\l i1800\ri1607\sb21\sl-270\slmult0\fi267 \up0 \expndtw-2\charscalex100 Calvinism i s usually associated with the doctrine of a limited atonement, a view \up0 \expn dtw0\charscalex100 adopted by Calvin in his "Institutes;" but according to Stron g, Calvin wrote in his \up0 \expndtw-3\charscalex100 Commentary on 1 John 2:2: \ par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 162 \par\pard\sect\se ctd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg164}{\bkmkend Pg16 4}\par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \ par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1611\sb69\sl-280\slm ult0\fi293 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "Christ suff ered for the sins of the whole world, and in the goodness of God is \up0 \expndt w-1\charscalex100 offered unto all men without distinction, His blood being shed not for a part of the \up0 \expndtw-3\charscalex100 world only, but for the who le human race."\ul0\super\cf22\f23\fs23 176 \par\pard\ql \li1800\sb264\sl-276\sl mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Arminian Vie w \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1606\sb10\sl-275 \slmult0\fi320 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Arminius was a Dutch theologian whose views conflicted with those of Calvin \up0 \expndt w0\charscalex100 who lived a generation earlier in the 16th century. His followe rs became known \up0 \expndtw-1\charscalex100 as Remonstrants, from the name of a petition called a \ul0\nosupersub\cf9\f10\fs24 Remonstrance\ul0\nosupersub\cf8 \f9\fs24 , which was \up0 \expndtw0\charscalex106 presented to the States of Hol land and Friesland in 1610. According to Van \up0 \expndtw-3\charscalex100 Gild el their views were set forth in five articles: \par\pard\ql \li2520\sb0\sl-276\ slmult0 \par\pard\ql\li2520\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 (1) Election is conditioned on divine foreknowledge of faith; \par\pard\ql \li2520\ sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 (2) Redemption was for all men; \par\pard\ql \li2520\sb1\sl-256\slmult0 \up0 \expndtw-3\charscalex100 (3) Man i s unable to attain saving faith except through regeneration; \par\pard\ql \li252 0\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 (4) Grace is not wholly effic ient nor irresistible; \par\pard\qj \li2520\ri1610\sb1\sl-280\slmult0 \up0 \expn dtw0\charscalex100 (5) Regenerates are able by divine grace to resist all tempta tion, but may \up0 \expndtw-3\charscalex100 not do so and so may be lost.\ul0\su per\cf22\f23\fs23 177 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li180 0\ri1608\sb10\sl-275\slmult0\fi327 \up0 \expndtw0\charscalex100 \ul0\nosupersub\ cf8\f9\fs24 Arminianism differs from Calvinism, not so much in any order of the decrees, \up0 \expndtw-2\charscalex100 but in the content and meaning of the dec rees. It defines election as simply being \up0 \expndtw0\charscalex100 God's for eknowledge of those who would themselves elect to accept the offer of \up0 \expn

dtw-2\charscalex100 salvation, rather than God doing the electing. It is a denial of the principle \up0 \expndtw-3\charscalex100 enunciated by Chri st when He said to His disciples: \par\pard\qj \li1800\ri1608\sb261\sl-280\slmul t0\fi268 \up0 \expndtw0\charscalex102 "Ye have not chosen (elected) me, but I h ave chosen (elected) you" (John \up0 \expndtw-2\charscalex100 15:16). \par\par d\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\f i280 \up0 \expndtw0\charscalex100 Since election is defined as man's act and sin ce man may change his choice, \line \up0 \expndtw-1\charscalex100 Arminianism mu st deny the eternal security of the believer, or as some call it, the \line \up0 \expndtw0\charscalex100 perseverance of the saints. When one believes in uncond itional election on the \line \up0 \expndtw0\charscalex108 part of God he must a lso believe in the eternal security of the elect, for it is \line \up0 \expndtw2\charscalex100 impossible to believe that a choice God had made would ever fail of fulfillment. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi263 \up0 \ex pndtw0\charscalex100 Whereas Calvinists argued for what some called \ul0\nosuper sub\cf9\f10\fs24 irresistible grace\ul0\nosupersub\cf8\f9\fs24 , grace that \lin e \up0 \expndtw0\charscalex100 actually resulted in the salvation of the elect, Arminians held to what they called \line \up0 \expndtw-1\charscalex100 \ul0\nosu persub\cf9\f10\fs24 common grace\ul0\nosupersub\cf8\f9\fs24 , a grace equally be stowed on all men which enables them, if they \line \up0 \expndtw0\charscalex102 so will, to obey God and thus make themselves part of the elect. But since this \line \up0 \expndtw0\charscalex102 grace is not efficient nor sufficient to guarantee man's ultimate salvation, \line \up0 \expndtw0\charscalex100 Ar minians hold that the elect may be overcome by temptation, or that they may \lin e \up0 \expndtw0\charscalex105 decide to remain no longer children of God, and t herefore apostasize and be \line \up0 \expndtw-3\charscalex100 finally lost. \pa r\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par \pard\ql\li1800\sb162\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf 23\f24\fs20\ul0\super\cf23\f24\fs19 176\ul0\nosupersub\cf7\f8\fs20 A. H. Strong , \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1907), p. 779. \par\pard\ql \li1800\sb10\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 177\ul0\nosupers ub\cf7\f8\fs20 H. O. VanGlider, \ul0\nosupersub\cf24\f25\fs20 Election And\ul0\ nosupersub\cf7\f8\fs20 ,.. (Findlay, Ohio: Dunham Publishing Co., 1956), pp. 15, 16. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 163 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz365\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g165}{\bkmkend Pg165}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 THE PURPOSE OF GOD TWO-FOLD \par\pard\qj \li 1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi303 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It would seem that from the very first verse of the Bible there is the indication \line \up0 \expndtw-1\cha rscalex100 that God's purpose concerns two spheres, the heavens and the earth. T he whole \line \up0 \expndtw0\charscalex104 Old Testament with its promises and prophecies is concerned with the earth. \line \up0 \expndtw-1\charscalex100 Isra el, the promised land, and the nations of the earth are the significant subjects

\line \up0 \expndtw0\charscalex103 of those Scriptures. At the Annunciation the word of the angel was: "Peace on \line \up0 \expndtw-1\charscalex100 earth." An d the petition which our Lord taught His disciples to pray was: "Thy will \line \up0 \expndtw0\charscalex102 be done on earth, as it is in heaven," again remind ing us of the two spheres of \line \up0 \expndtw-3\charscalex100 God's activity. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscale x106 In contrast with Israel's past and her future millennial blessings which ar e \line \up0 \expndtw0\charscalex100 earthly, when "the earth shall be full of t he knowledge of the Lord, as the waters \line \up0 \expndtw0\charscalex104 cover the sea" (Isaiah 11:9; Habakkuk 2:14), the Church which is the Body of \line \u p0 \expndtw-1\charscalex100 Christ has as its destination and seat of blessings the heavenly places. We have \line \up0 \expndtw0\charscalex104 been raised up t ogether and made to sit together in heavenly places in Christ \line \up0 \expndt w0\charscalex102 (\ul0\nosupersub\cf12\f13\fs24 Ephesians 2:6\ul0\nosupersub\cf8 \f9\fs24 ). We have been blessed with all spiritual blessings in heavenly \line \up0 \expndtw0\charscalex102 places in Christ (\ul0\nosupersub\cf12\f13\fs24 Eph esians 1:3\ul0\nosupersub\cf8\f9\fs24 ). Our warfare is in heavenly places \ul0\ nosupersub\cf12\f13\fs24 (Ephesians \line \up0 \expndtw0\charscalex102 6:12\ul0\ nosupersub\cf8\f9\fs24 ). Our citizenship is in heaven (\ul0\nosupersub\cf12\f1 3\fs24 Philippians 3:20\ul0\nosupersub\cf8\f9\fs24 ). We share with Paul the \l ine \up0 \expndtw0\charscalex100 prospect of being preserved unto His heavenly k ingdom (\ul0\nosupersub\cf12\f13\fs24 2 Timothy 4:18\ul0\nosupersub\cf8\f9\fs24 ), which \line \up0 \expndtw0\charscalex100 is to be distinguished from the king dom of the heavens, the Messiah's heavenly \line \up0 \expndtw-3\charscalex100 r ule over the earth. \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ ri1607\sb7\sl-277\slmult0\fi267 \up0 \expndtw-2\charscalex100 The Apostle Paul p oints forward to that final dispensation, that of the fulness of \up0 \expndtw0\ charscalex102 the times, when God will "gather together in one all things in Chr ist, both which \up0 \expndtw-1\charscalex100 are in heaven, and which are on ea rth, even in him" (Ephesians 1:10). At present \up0 \expndtw0\charscalex102 God has His whole family in heaven and in earth (\ul0\nosupersub\cf12\f13\fs24 Ephes ians 3:15\ul0\nosupersub\cf8\f9\fs24 ), and in that \up0 \expndtw0\charscalex100 final dispensation, when no doubt many of the dispensational differences which \up0 \expndtw-1\charscalex100 we have known will be dissolved, God's heavenly sa ints, the Body of Christ, and \up0 \expndtw0\charscalex104 His earthly saints, I srael and the redeemed nations, will be perfectly united in \up0 \expndtw-3\char scalex100 their one Head, the Lord Jesus Christ. \par\pard\ql \li1800\sb264\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONCLUSION \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\s lmult0\fi293 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It is our understanding from the teaching of the Scriptures that in eternity past, \line \up0 \expndtw0\charscalex106 before creation or time came into being, the Triune God existed in all of His \line \up0 \expndtw0\charscalex102 perfections. The P ersons of the Godhead formulated a plan which involved the \line \up0 \expndtw-1 \charscalex100 creation of a vast material universe with a host of spirit-beings called angels, and \line \up0 \expndtw-1\charscalex100 a planet called Earth, u pon which this plan would be enacted. For wise purposes \line \up0 \expndtw0\cha rscalex100 which God has not been pleased to reveal He decreed to permit sin to enter His \line \up0 \expndtw0\charscalex104 universe, without Himself being res ponsible for its origin or results. But at the \line \up0 \expndtw0\charscalex10 2 same time, if we can speak of time in eternity, He decreed to manifest His lov e \line \up0 \expndtw0\charscalex109 and grace in providing a salvation for that part of creation which had been \line \up0 \expndtw0\charscalex104 created in H is own image. In this redemptive program He purposed to people \line \up0 \expnd tw-2\charscalex100 both the heavens and the earth with sinners saved by His grac e. In order that this \line \up0 \expndtw-2\charscalex100 program might be imple mented He determined that the Son should come into the \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charsca lex100 \ul0\nosupersub\cf7\f8\fs20 164 \par\pard\sect\sectd\fs24\paperw12240\pap

erh15840\pard\sb0\sl-240{\bkmkstart Pg166}{\bkmkend Pg166}\par\pard\qj \li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri160 8\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 world, take upon Himself humanity, suffer and die a redeeming death. And, in \li ne \up0 \expndtw-2\charscalex100 order to secure the redeemed peoples He chose t hem from before the foundation \line \up0 \expndtw0\charscalex104 of the world f or Himself. Apart from His election Scripture indicates that none \line \up0 \ex pndtw-2\charscalex100 would ever have been saved (\ul0\nosupersub\cf12\f13\fs24 Romans 3:10-12\ul0\nosupersub\cf8\f9\fs24 ). Why He chose only the ones He \line \up0 \expndtw-1\charscalex100 did and why He did not choose more or all has not been revealed. It would seem \line \up0 \expndtw0\charscalex102 that this is on e area in which man must exercise faith in God: belief that God is \line \up0 \e xpndtw0\charscalex104 absolutely righteous in all of His ways, even though His w ays are past finding \line \up0 \expndtw0\charscalex105 out. Human speculation i n this area only leads to doubt and further difficulty. \line \up0 \expndtw0\cha rscalex104 Faith believes that God's purpose and decrees are all just and good a nd that \line \up0 \expndtw0\charscalex104 when the final decree is carried out all of God's creation will unite in giving all \line \up0 \expndtw-1\charscalex1 00 honor and glory to God. God's decrees, while they concern man, do not find th eir \line \up0 \expndtw0\charscalex100 end in man, but in God. Whatever He has d ecreed, He has decreed for His own \line \up0 \expndtw-2\charscalex100 glory. \p ar\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1607\sb20\sl-270\slm ult0\fi268 \up0 \expndtw-2\charscalex100 "Thou art worthy, \ul0\nosupersub\cf9\f 10\fs24 O LORD\ul0\nosupersub\cf8\f9\fs24 , to receive glory and honor and power : for thou hast \up0 \expndtw0\charscalex100 created all these things, and for thy pleasure they are and were created" \up0 \expndtw-3\charscalex100 (Revelation 4:11). \par\pard\ql \li6316\sb330\sl-368\slmult0 \up0 \expndtw0\cha rscalex97 \ul0\nosupersub\cf14\f15\fs32 Part Four \par\pard\ql \li6316\ri3083\sb 34\sl-560\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 The Works \line \up0 \expndtw0\charscalex98 of God \par\pard\ql \li1800\sb0\sl-402\s lmult0 \par\pard\ql\li1800\sb129\sl-402\slmult0 \up0 \expndtw0\charscalex97 22\u l0\nosupersub\cf20\f21\fs32 CREATION \par\pard\ql \li1800\sb0\sl-276\slmult0 \p ar\pard\ql\li1800\sb27\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper sub\cf6\f7\fs24 IMPORTANCE OF THE DOCTRINE OF CREATION \par\pard\qj \li1800\sb0\ sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi268 \up0 \expndt w0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 The first fact revealed in the Bibl e is that the universe was created by God. \up0 \expndtw0\charscalex104 The doc trine of Creation is the foundation of all subsequent revelations \up0 \expndtw0\charscalex103 concerning the nature of God and His relationship to the Bible, but the \up0 \expndtw0\charscalex100 Creatorhood of God is r eiterated throughout the Old and New Testaments. The \up0 \expndtw-3\charscalex1 00 Bible is unique in its doctrine of creation. Ramm states: \par\pard\qj \li252 0\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1601\sb11\sl-275\slmult0 \up0 \expndt w0\charscalex103 In contrast to the Judeo-Christian tradition are the religions of the world \up0 \expndtw0\charscalex104 with their animism or polytheism and u niversal idolatry. Only in Sacred \up0 \expndtw0\charscalex100 Writ is there suc h a positive, uncompromising, lucid creationism, and it is \up0 \expndtw0\charsc alex106 this strong creationism which caused all the writers of Sacred Writ to \ up0 \expndtw-3\charscalex100 condemn idolatry so consistently and in all its for ms.\ul0\super\cf22\f23\fs23 178 \par\pard\qj \li1800\ri1615\sb261\sl-280\slmult0 \fi279 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 As we shall see , students of the Scriptures have developed numerous theories \line \up0 \expndt w-2\charscalex100 concerning the time and the manner of creation, but all are in full agreement that \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800 \ri1626\sb54\sl-240\slmult0 \up0 \expndtw0\charscalex105 \ul0\super\cf23\f24\fs2 0\ul0\super\cf23\f24\fs19 178\ul0\nosupersub\cf7\f8\fs20 Bernard Ramm, The Chri stian View of Science and Scripture (Grand Rapids: Wm. B. Eerdmans \up0 \expndt w-3\charscalex100 Publishing Co., 1956), p. 85. \par\pard\ql \li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-23

0\slmult0 \up0 \expndtw-2\charscalex100 165 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz369\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g167}{\bkmkend Pg167}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex106 \ul0\nosupersub\cf8\f9\fs24 the Bible teaches that heaven and ear th and all things that are therein were \up0 \expndtw0\charscalex102 created by God, and that He is the uncreated First Cause and Sustainer of the \up0 \expndtw 0\charscalex106 universe. How important the doctrine of Creation is may be judge d from the \up0 \expndtw-3\charscalex100 following points. \par\pard\qj \li1800\ ri1609\sb265\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\c f9\f10\fs24 The Bible lays great emphasis upon this doctrine\ul0\nosupersub\cf8\ f9\fs24 . Not only are the first two \up0 \expndtw0\charscalex100 chapters of th e Bible devoted to it, but a rather cursory glance at a concordance \up0 \expndt w0\charscalex100 reveals the fact that Creation is referred to more than fifty t imes under the words \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 c reate, created, creation\ul0\nosupersub\cf8\f9\fs24 , and \ul0\nosupersub\cf9\f1 0\fs24 Creator\ul0\nosupersub\cf8\f9\fs24 , and an equal number of times under t he \up0 \expndtw0\charscalex100 word \ul0\nosupersub\cf9\f10\fs24 made\ul0\nosup ersub\cf8\f9\fs24 . At least twelve of the Old Testament books and thirteen of t he New \up0 \expndtw-2\charscalex100 refer to the creative work of God. There ar e doubtless many other allusions to the \up0 \expndtw-3\charscalex100 doctrine u nder other words. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri 1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 Aside from the Creati on story itself in the first two chapters of Genesis, the \up0 \expndtw0\charsca lex100 more important passages on the subject are \ul0\nosupersub\cf12\f13\fs24 Isaiah 40-42; John 1:1-3; Romans \up0 \expndtw0\charscalex102 1:19, 20; Colossia ns 1:15-17; and Hebrews 1:2; 11:1-3\ul0\nosupersub\cf8\f9\fs24 . The Psalms also have \up0 \expndtw-1\charscalex100 much to say about the creative work of God. See \ul0\nosupersub\cf12\f13\fs24 Psalms 33:6; 95:5; 96:5; 100:3; \up0 \expndtw1\charscalex100 104:24; 115:15; 119:73; 121:2; 124:8; 134:3; 136:5, 7;\ul0\nosup ersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 146:6\ul0\nosupersub\cf8\f9 \fs24 . The amount of \up0 \expndtw0\charscalex104 space given to a doctrine in the Scriptures is to some degree indicative of the \up0 \expndtw-3\charscalex100 importance of the subject. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi2 68 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The Doctrine of Cr eation is important to the proper worship of God\ul0\nosupersub\cf8\f9\fs24 . If there is a \line \up0 \expndtw0\charscalex100 supreme God who has created every thing that exists, then none of these things \line \up0 \expndtw0\charscalex100 is a worthy object of worship. Hence it follows that God alone is due all of man 's \line \up0 \expndtw-2\charscalex100 allegiance and worship. Man could never b ecome an idolater as long as he really \line \up0 \expndtw0\charscalex100 believ ed in the Biblical doctrine of creation. Paul approaches idolatry in this light \line \up0 \expndtw0\charscalex100 in \ul0\nosupersub\cf12\f13\fs24 Romans 1:1 9-23\ul0\nosupersub\cf8\f9\fs24 . He shows that man did not like to ret ain God in his \line \up0 \expndtw0\charscalex100 knowledge, with the result he changed the glory of the incorruptible God into an \line \up0 \expndtw0\chars calex105 image made like to corruptible man, and to birds, and fourfooted beasts , and \line \up0 \expndtw-1\charscalex100 creeping things, and worshipped and se

rved the creature more than the Creator, \line \up0 \expndtw-2\charscalex100 who is blessed forever. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The Doctrine of Creation is important because it reveals the Transcendence of \line \up0 \expndtw0\charsc alex104 God\ul0\nosupersub\cf8\f9\fs24 . As we have already observed, one of the basic errors of many religious \line \up0 \expndtw-1\charscalex100 systems is P antheism, which holds that God is identical with Creation. But if God \line \up0 \expndtw0\charscalex100 is the Creator, He must have existed prior to and apart from creation. Therefore \line \up0 \expndtw0\charscalex103 all Pantheistic sys tems are false. God is declared to be "above all" throughout \line \up0 \expndtw 0\charscalex100 the Scriptures. There is "one God and Father, who is above all, and through all" \line \up0 \expndtw-2\charscalex100 (Ephesians 4:6). See also \ ul0\nosupersub\cf12\f13\fs24 Romans 9:5; Deuteronomy 4:39; Psalm 57:5; 97:9\ul0\ nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li 1800\ri1608\sb16\sl-272\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupers ub\cf9\f10\fs24 The Sovereignty of God is intimately related to the Doctrine of Creation\ul0\nosupersub\cf8\f9\fs24 . Paul \line \up0 \expndtw0\charscalex102 il lustrates this with the figure of the potter in \ul0\nosupersub\cf12\f13\fs24 Ro mans 9:21.\ul0\nosupersub\cf8\f9\fs24 God is the Potter of \line \up0 \expndtw0 \charscalex100 the universe. He alone has made everything that is, so that He ow ns everything \line \up0 \expndtw0\charscalex100 and has the right to do with ev erything whatsoever pleases Him, and, of course, \line \up0 \expndtw0\charscalex 100 everything that pleases Him is consistent with His holy and righteous charac ter. \line \up0 \expndtw-2\charscalex100 Absolute sovereignty would be a terribl e doctrine with a God who acted arbitrarily \par\pard\ql \li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0 \nosupersub\cf7\f8\fs20 166 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pa rd\sb0\sl-240{\bkmkstart Pg168}{\bkmkend Pg168}\par\pard\qj \li1800\sb0\sl-270\s lmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slm ult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl270\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 or with one who was anything less than absolutely holy and righteous, but with \up0 \expndt w0\charscalex100 the kind of God revealed in the Bible this doctrine is one of g reatest comfort and \up0 \expndtw-2\charscalex100 assurance. \par\pard\qj \li180 0\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-274\slmult0\fi268 \up0 \ expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The Doctrine of Creation is important because it is the basis for the unity of the \line \up0 \expndtw0\cha rscalex109 human race.\ul0\nosupersub\cf8\f9\fs24 Apart from the truth of Creat ion we might be led to adopt the \line \up0 \expndtw0\charscalex100 doctrine of polygenism. The theory of evolution might well lead to the belief that \line \up 0 \expndtw-2\charscalex100 the differences between the various races of mankind are due to differing origins. \line \up0 \expndtw0\charscalex104 If evolution co uld produce the white race, why could it not have produced the \line \up0 \expnd tw-1\charscalex100 black race from an entirely separate and distinct evolutionar y beginning? But the \line \up0 \expndtw0\charscalex100 revelation contained in the Bible indicates that every human being who has ever \line \up0 \expndtw0\cha rscalex102 lived could be traced back to one original human pair. This fact esta blished the \line \up0 \expndtw0\charscalex102 common natural brotherhood of all mankind. But this natural brotherhood in no \line \up0 \expndtw0\charscalex100 way involves the false idea of the universal spiritual Fatherhood of God. God is \line \up0 \expndtw-1\charscalex100 the Creator of all mankind in their natural state, but He is the spiritual Father only \line \up0 \expndtw-2\charscalex100 of those who have been born spiritually into the family of God. \par\pard\qj \li 1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up 0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs24 Closely coupled with the unity of the human race is the Scriptural doctrine of \up0 \expndtw0\charscalex1 06 the imputation of Adam's sin to all mankind,\ul0\nosupersub\cf8\f9\fs24 \ul0 \nosupersub\cf9\f10\fs24 which is another reason for the \up0 \expndtw0\charscal ex100 importance of the doctrine of Creation\ul0\nosupersub\cf8\f9\fs24 . Paul's

whole argument \ul0\nosupersub\cf12\f13\fs24 in Romans 5:12-\line \up0 \expndtw -1\charscalex100 21\ul0\nosupersub\cf8\f9\fs24 is based upon the truth of creat ion. Adam is declared to be the first man, and, \up0 \expndtw0\charscalex102 as such, the head of the human race. His one act of sin brought condemnation \up0 \ expndtw-1\charscalex100 and death to all mankind. Paul argues along the same lin e in I Corinthians 15:21, \up0 \expndtw0\charscalex100 22, 45-50: "For since by man came death, by man came also the resurrection of \up0 \expndtw0\charscalex10 0 the dead. For as in Adam all die, even so in Christ shall all be made alive." If the \up0 \expndtw0\charscalex105 creation story is not factual, then the basi c Christian doctrine of the universal \up0 \expndtw-3\charscalex100 sinfulness o f humanity is without foundation. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi326 \up0 \expndtw0\charscalex100 \ul0 \nosupersub\cf9\f10\fs24 The Doctrine of Creation is important because it reveal s both the unity of the \line \up0 \expndtw-1\charscalex100 marriage relationshi p as well as the headship of the husband\ul0\nosupersub\cf8\f9\fs24 . Human bein gs are \line \up0 \expndtw0\charscalex104 not merely sophisticated animals. Marr iage is not simply a cultural expedient. \line \up0 \expndtw0\charscalex104 Man was the direct creation of God and the woman was made from the Man \line \up0 \e xpndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Genesis 2:21-24\ul0\nosuper sub\cf8\f9\fs24 ). Christ reminded the Pharisees of the unity of man and wife: \ line \up0 \expndtw0\charscalex100 "Have ye not read, that he which made them at the beginning made them male \line \up0 \expndtw0\charscalex102 and female, and said, For this cause shall a man leave father and mother, and \line \up0 \expndt w0\charscalex105 shall cleave to his wife, and they shall be one flesh? Wheref ore they are no \line \up0 \expndtw0\charscalex100 more twain, but one flesh. Wh at therefore God hath joined together, let not man \line \up0 \expndtw-1\charsca lex100 put asunder" (Matthew 19:3-9). Paul teaches the headship of the husband from \line \up0 \expndtw0\charscalex103 the fact and order of creation: "But I would have you to know, that the head of \line \up0 \expndtw0\charscalex100 ever y man is Christ; and the head of the woman is the man... for the man is not \lin e \up0 \expndtw0\charscalex102 of the woman; but the woman of the man. Neither w as the man created for the \line \up0 \expndtw-3\charscalex100 woman; but the wo man for the man" (1 Corinthians 11:3, 8, 9). \par\pard\qj \li1800\sb0\sl-270\slm ult0 \par\pard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi271 \up0 \expndtw-2\charsc alex100 \ul0\nosupersub\cf9\f10\fs24 The Doctrine of Creation is important becau se it answers the age-old question: \line \up0 \expndtw0\charscalex102 Where did we come from?\ul0\nosupersub\cf8\f9\fs24 Apart from revelation it would be imp ossible ever to \line \up0 \expndtw0\charscalex102 arrive at any absolute kn owledge on this point. Man shut up to scientific \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb74\sl-230\slmult0 \up0 \expndtw-2\chars calex100 \ul0\nosupersub\cf7\f8\fs20 167 \par\pard\sect\sectd\fs24\paperw12240\p aperh15840\pard\sb0\sl-240{\bkmkstart Pg169}{\bkmkend Pg169}\par\pard\qj \li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1 608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs2 4 reasoning can only speculate that the universe has always been here and that \ up0 \expndtw0\charscalex104 man is simply a biological accident. Such an approac h destroys the dignity of \up0 \expndtw-1\charscalex100 man, leaves no basis for moral truth, gives man a false view of the universe, and \up0 \expndtw-3\charsc alex100 renders worship of God meaningless. \par\pard\qj \li1800\ri1563\sb262\sl -280\slmult0\fi268 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Fi nally, the Doctrine of Creation is important to the trustworthiness of the \up0 \expndtw-1\charscalex100 Scriptures.\ul0\nosupersub\cf8\f9\fs24 If c reation is not a fact then the Scriptures are proved to be false. Not \up0 \expn dtw0\charscalex102 only would the trustworthiness of the Old and New Testaments be overthrown, \up0 \expndtw0\charscalex106 but Christ Himself would be discredi ted, since He testified to the truth of the \up0 \expndtw-3\charscalex100 creati on account. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 THE BIBLICAL ACCOUNT OF CREATION \par\pard\qj \l

i1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up 0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 It will be our purpose in this section to examine exactly what the Bible says \line \up0 \expndtw-1\charsc alex100 about creation. The Bible has been made to say many different and even \line \up0 \expndtw0\charscalex100 contradictory things about this do ctrine, all of which have served to discredit the \line \up0 \expndtw-1\charscal ex100 Biblical account in the eyes of the scientific world. Ussher's dating of t he creation \line \up0 \expndtw-1\charscalex100 in 4004 B.C. is one such example . Applying various kinds of \ul0\nosupersub\cf9\f10\fs24 a priori\ul0\nosupersub \cf8\f9\fs24 reasoning to \line \up0 \expndtw0\charscalex104 the Biblical accou nt, such as stating that everything that God does is perfect, \line \up0 \expndt w0\charscalex104 therefore God must have created everything instantaneously in i ts completed \line \up0 \expndtw0\charscalex106 form, is adding something to wha t God has said. God may or may not have \line \up0 \expndtw0\charscalex102 creat ed everything instantaneously. In the case of man, for example, we know \line \u p0 \expndtw0\charscalex106 that God created man's body from pre-existing matter which was part of the \line \up0 \expndtw-3\charscalex100 original creation of m atter. \par\pard\qj \li1800\ri1588\sb264\sl-277\slmult0\fi268 \up0 \expndtw-2\ch arscalex100 In examining the creation account we shall not at this poi nt consider the \line \up0 \expndtw-1\charscalex100 various theories or interp retations which have been placed upon these verses by \line \up0 \expndtw0\chars calex100 scholars, such as, is there a long gap between the first two verses of Genesis? \line \up0 \expndtw-1\charscalex100 or, Are the creation days literal t wenty-four days or long geologic ages? It should \line \up0 \expndtw-2\charscale x100 be remembered that this account of creation has been in the possession of G od's \line \up0 \expndtw0\charscalex104 people for at least thirty-five hundred years, and that their understanding of it \line \up0 \expndtw0\charscalex105 cou ld not have been upon the basis of modern scientific theories. What then \line \ up0 \expndtw0\charscalex106 does the Bible account have to say to one who holds no particular scientific \line \up0 \expndtw-2\charscalex100 theory? How must th e Israelites of Moses' or David's day have understood it? \par\pard\ql \li1800\s b264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Th e Creation \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb 8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 There was a beginning\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 before\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 which God existe d\ul0\nosupersub\cf8\f9\fs24 . This beginning could not \line \up0 \expndtw-1\ch arscalex100 have been the beginning of God, but the beginning of the heavens and the earth. \line \up0 \expndtw0\charscalex102 There is no intimation as to when this beginning was. Bishop Ussher was quite \line \up0 \expndtw-2\charscalex100 explicit, setting the date for Creation at 9:00 A.M., October 23, 4004 B.C. Mod ern \line \up0 \expndtw-2\charscalex100 scientific people often ridicule the Bib le, supposing that the Bible actually teaches \line \up0 \expndtw0\charscalex100 this. Some scientists speculate that the earth came into being about four billi on \line \up0 \expndtw-3\charscalex100 years ago. \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\nosupersub\cf7\f8\fs20 168 \par\pard\sect\sectd\fs24\paperw12240\paperh1 5840\pard\sb0\sl-240{\bkmkstart Pg170}{\bkmkend Pg170}\par\pard\qj \li1800\sb0\s l-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb 113\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs 24 God created the heavens and the earth in the beginning\ul0\nosupersub\cf8\f9\ fs24 . There is no mention \line \up0 \expndtw0\charscalex100 of any creative ac t after this until \ul0\nosupersub\cf12\f13\fs24 Genesis 1:21 and 27,\ul0\nosupe rsub\cf8\f9\fs24 where creation of animal \line \up0 \expndtw0\charscalex102 an d human life is stated. It is evident from \ul0\nosupersub\cf12\f13\fs24 Genesis 2:7 \ul0\nosupersub\cf8\f9\fs24 that the material part of \line \up0 \expndtw0\ charscalex103 man was made from pre-existing materials; hence it follows that al

l matter, as \line \up0 \expndtw-1\charscalex100 such, must have been create d in the beginning, so that what follows after \line \up0 \expndtw-1\cha rscalex100 Genesis 1:1 describes what God did with the matter which He had creat ed in the \line \up0 \expndtw0\charscalex100 beginning. This would mean that the so-called days of creation of Genesis 1 are \line \up0 \expndtw-1\charscalex100 not descriptive of bringing matter into being, but of what God did with the mat ter, \line \up0 \expndtw0\charscalex107 as it concerned the earth, as a place of abode for the man He was going to \line \up0 \expndtw-2\charscalex100 create. \ par\pard\qj \li1800\ri1608\sb266\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex 100 \ul0\nosupersub\cf9\f10\fs24 If there was a beginning of the heavens and the earth, there must have been a \up0 \expndtw0\charscalex104 condition before the beginning when the heavens and the earth did not exist. \up0 \expndtw-1\charsca lex100 \ul0\nosupersub\cf8\f9\fs24 This fact would provide a very strong presump tion that the creation was \ul0\nosupersub\cf9\f10\fs24 ex nihilo\ul0\nosupersub \cf8\f9\fs24 , \up0 \expndtw0\charscalex105 for it would be rather difficult to suppose that all of the matter in the universe \up0 \expndtw-3\charscalex100 exi sted before there were any heavens and earth. Lindsay states: \par\pard\qj \li25 20\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1603\sb11\sl-275\slmult0 \up0 \expnd tw0\charscalex100 The OT and NT, in their doctrine of creation, recognize no ete rnal matter \up0 \expndtw-2\charscalex100 before creation .... The NT seems to f avor the derivation of matter from the \up0 \expndtw0\charscalex106 non-existent -- that is to say, the time worlds were due to the effluent \up0 \expndtw0\cha rscalex100 Divine Word or originative Will, rather than to being built out of Go d's own \up0 \expndtw-3\charscalex100 invisible essence. So the best exegesis in terprets He 11:3.\ul0\super\cf22\f23\fs23 179 \par\pard\qj \li1800\sb0\sl-276\sl mult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\fi336 \up0 \expndtw0\charsca lex100 \ul0\nosupersub\cf9\f10\fs24 After God created the heavens and the earth the earth was without form and \line \up0 \expndtw0\charscalex102 void, and dark ness was upon the face of the deep\ul0\nosupersub\cf8\f9\fs24 (Genesis 1:2). Wh ether this \line \up0 \expndtw0\charscalex103 condition was due to the method by which creation was effected, or whether it \line \up0 \expndtw-1\charscalex100 resulted from a judgment of God is not stated in the book of Genesis. It has bee n \line \up0 \expndtw-1\charscalex100 pointed out that Isaiah 45:18 states: "He created it not in vain" (the same Hebrew \line \up0 \expndtw0\charscalex100 word , \ul0\nosupersub\cf9\f10\fs24 tohu\ul0\nosupersub\cf8\f9\fs24 , translated \ul0 \nosupersub\cf9\f10\fs24 without form\ul0\nosupersub\cf8\f9\fs24 in Genesis 1:2 ), from which text it is argued \line \up0 \expndtw-1\charscalex100 that God ori ginally created the earth as a habitable place and that it later \ul0\nosupersub \cf9\f10\fs24 became \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\f s24 a waste, without form and void. This theory will be considered in detail lat er: if it \line \up0 \expndtw0\charscalex109 is true it is evident that there wa s no revelation of the fact during the eight \line \up0 \expndtw0\charscalex103 hundred years between Moses and Isaiah. All that Genesis tells us is that the \l ine \up0 \expndtw-3\charscalex100 earth was a waste before the work of the six d ays began. \par\pard\qj \li1800\ri1604\sb264\sl-276\slmult0\fi335 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf9\f10\fs24 Since the entire material universe w as created prior to the work of the six \up0 \expndtw-2\charscalex100 days, and since the earth was in a state of desolation before these days began, it \up0 \e xpndtw0\charscalex105 is only in a limited sense that the six days can be called days of creation. \ul0\nosupersub\cf8\f9\fs24 As \up0 \expndtw0\charscalex103 s tated previously, the only things created during the six days were animal and \u p0 \expndtw0\charscalex100 human life. Whatever view is taken of Genesis 1:2, it is evident that the work of \up0 \expndtw0\charscalex100 the six days was mainl y that of making the earth a suitable place for vegetable, \up0 \expndtw-3\chars calex100 animal, and human life and the creation of such life upon it. \par\pard \ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The work of the six days. \par\ pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1626\sb94\sl-240\slmult 0 \up0 \expndtw0\charscalex103 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 179\ul0\nosupersub\cf7\f8\fs20 James Lindsay, \ul0\nosupersub\cf24\f25\fs20 Cr

eation, The International Standard Bible Encyclopedia\ul0\nosupersub\cf7\f8\fs20 , (Chicago: The Howard \up0 \expndtw-3\charscalex100 Severance Co., 1915), p. 738. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 169 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz460\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g171}{\bkmkend Pg171}\par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800 \sb0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\s b0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1 608\sb87\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f 9\fs24 1. The calling forth of Light (\ul0\nosupersub\cf12\f13\fs24 1:3-5\ul0\n osupersub\cf8\f9\fs24 ). Much ado has been made of trying to \line \up0 \expndtw 0\charscalex100 explain the fact that light appeared on the first day, and yet t he sun, moon, and \line \up0 \expndtw0\charscalex107 stars are not said to appea r until the fourth day. From what we know of the \line \up0 \expndtw0\charscalex 105 nature of light it seems certain that there must have been light in the orig inal \line \up0 \expndtw0\charscalex100 creation. The record here concerns the e arth as described in verse 2, shrouded \line \up0 \expndtw0\charscalex100 in tot al darkness. As far as the earth was concerned there was no light until the \lin e \up0 \expndtw0\charscalex103 thick vapor clouds were dissipated, and that even t is related to the fourth day. \line \up0 \expndtw-2\charscalex100 But light it self must have come into being with the creation of matter. \par\pard\qj \li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb16\sl-272\slmult0\fi282 \up0 \e xpndtw-1\charscalex100 2. On the second day God made an expanse between the wate rs on the earth \line \up0 \expndtw0\charscalex102 and the waters above the eart h in the clouds. The word \ul0\nosupersub\cf9\f10\fs24 firmament\ul0\nosupersub\ cf8\f9\fs24 , reflects the \line \up0 \expndtw0\charscalex103 mistaken scientifi c ideas of the days when the King James version was made. \line \up0 \expndtw-2\ charscalex100 Men used to think of the sky as a sort of firm or solid shell in w hich the stars were \line \up0 \expndtw0\charscalex103 embedded for their suppor t, but the Hebrew word used here simply means an \line \up0 \expndtw-3\charscale x100 expanse. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1604 \sb9\sl-276\slmult0\fi328 \up0 \expndtw0\charscalex100 3. On the third day the d ry land appeared, and the earth brought forth grass, \up0 \expndtw0\charscalex10 0 the herb yielding seed, and the fruit tree yielding fruit after his kind, whos e seed \up0 \expndtw0\charscalex100 is in itself. It would seem evident that pla nt life would need sunlight, which does \up0 \expndtw0\charscalex100 not appear until the next day. There is no problem here if these are twenty-four \up0 \expn dtw0\charscalex103 hour days, but if the days are supposed to represent geologic ages of several \up0 \expndtw-3\charscalex100 hundred thousand years, this woul d pose a very big problem. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\ li1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex105 4. The four th day is marked by the appearing of the sun, moon, and stars. \up0 \expndtw0\ch arscalex105 These heavenly bodies were created in the beginning, but they now be come \up0 \expndtw-3\charscalex100 visible upon the surface of the earth. \par\p ard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\ fi268 \up0 \expndtw0\charscalex104 5. On the fifth day God created great whales, and every living creature that \up0 \expndtw0\charscalex103 moveth, which the w aters brought forth abundantly, after their kind, and every \up0 \expndtw-3\char

scalex100 winged fowl after his kind. \par\pard\qj \li1800\ri1609\sb261\sl-280\s lmult0\fi268 \up0 \expndtw-2\charscalex100 6. On the sixth day land animals were created, and last of all God created man \up0 \expndtw-3\charscalex100 in His o wn image and after His likeness. \par\pard\qj \li1800\ri1608\sb263\sl-277\slmult 0\fi307 \up0 \expndtw0\charscalex100 Thus the work of God with the heavens and t he earth was finished, and He is \up0 \expndtw0\charscalex103 said to have reste d on the seventh day from all His work which He had made. \up0 \expndtw0\charsca lex100 But certain details are added to the above account in chapter two. It is recorded \up0 \expndtw0\charscalex103 that when God made every plant of the fiel d before it was in the earth, that He \up0 \expndtw0\charscalex102 had not cause d it to rain upon the earth, but that there went up a mist from the \up0 \expndt w0\charscalex100 earth that watered the face of the ground. We are not told how long this rainless \up0 \expndtw0\charscalex100 condition prevailed and whether it was restricted to the locality where man was \up0 \expndtw-3\charscalex100 pl aced or was worldwide. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li18 00\ri1608\sb38\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex104 It is also reco rded that in the creation of man his body was made out of the \line \up0 \expndt w0\charscalex102 fine dust of the ground, after which God breathed into his nost rils the breath of \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 1 70 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg172}{\bkmkend Pg172}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li180 0\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1602\sb113\sl-275\slmult0 \up0 \expndtw 0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 life and he became a living soul. Th ere is also the additional information in this \line \up0 \expndtw0\charscalex10 6 chapter that God formed every beast of the field and fowl of the air from the \line \up0 \expndtw0\charscalex100 ground and brought them to Adam to see what h e would name them (\ul0\nosupersub\cf12\f13\fs24 2:19\ul0\nosupersub\cf8\f9\fs24 ) This \line \up0 \expndtw0\charscalex100 gives the impression that Adam w as created before the beasts and birds; \line \up0 \expndtw-2\charscalex10 0 however chapter one makes it plain that they were all created before Adam. \pa r\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex108 The final detail given is the fact that Adam and Eve were not two distinct \up0 \expndtw0\charscalex100 creations, but that Adam was first formed and then a pa rt of his body was used \up0 \expndtw0\charscalex100 by God to form the body of Eve. Thus it could be said that Adam and Eve were \up0 \expndtw0\charscalex104 o ne flesh (\ul0\nosupersub\cf12\f13\fs24 2:24\ul0\nosupersub\cf8\f9\fs24 ). The m aking of Eve is said to have occurred after Adam was \up0 \expndtw0\charscalex10 3 placed in the garden and after he had named all of the animals, among which \u p0 \expndtw-3\charscalex100 there was not found a helper of his own kind (\ul0\n osupersub\cf12\f13\fs24 2:20\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\ sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 The Creator \par\pard\qj \li1800\ri1608\sb26 4\sl-277\slmult0\fi281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In the Old Testament account of creation God (Elohim) is said to have created \ line \up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Genesis 1:1; 1: 21, 27; 2:3; 5:1; Deuteronomy 4:32; Malachi 2:10\ul0\nosupersub\cf8\f9\fs24 ). I n Genesis 2 \line \up0 \expndtw0\charscalex102 where a more detailed account of man's creation and his relationship to God is \line \up0 \expndtw-1\charscalex10 0 given the name changes to LORD God (Jehovah Elohim). This change of names \lin e \up0 \expndtw-2\charscalex100 is not due to this chapter being the work of ano ther writer, as Higher Critics would \line \up0 \expndtw0\charscalex103 contend, but to bring man into relation with God as Lord. The identity of Jesus \line \u p0 \expndtw-1\charscalex100 Christ with Jehovah, and the mention of the Spirit o f God brooding upon the face \line \up0 \expndtw0\charscalex105 of the deep sugg est that all three Persons of the Godhead were active in the \line \up0 \expndtw -3\charscalex100 work of creation. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmu lt0\fi291 \up0 \expndtw-1\charscalex100 In the New Testament there are distincti

ve statements in Paul's epistles which \up0 \expndtw-2\charscalex100 declare tha t the creation was accomplished by Jesus Christ: "...God, who created \up0 \expn dtw0\charscalex102 all things by Jesus Christ" (Ephesians 3:9). "For by him (Chr ist) were all things \up0 \expndtw0\charscalex102 created, that are in heaven, a nd that are in earth, visible and invisible, whether \up0 \expndtw-2\charscalex1 00 they be thrones, or dominions, or principalities, or powers: all things were created \up0 \expndtw-3\charscalex100 by him and for him" (Colossians 1:16). \pa r\pard\qj \li1800\ri1615\sb261\sl-280\slmult0\fi296 \up0 \expndtw-1\charscalex10 0 John declares the same thing about Christ: "All things were made by him; and \ up0 \expndtw-2\charscalex100 without him was not anything made that was made" (J ohn 1:3). \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb20\sl-37 9\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 23\ul0\nosup ersub\cf20\f21\fs32 INTERPRETATIONS OF THE CREATION ACCOUNT \par\pard\qj \li180 0\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1607\sb54\sl-274\slmult0\fi268 \up0 \ expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Bible-believing Christians hold varied views concerning the time and the \line \up0 \expndtw0\charsc alex100 method of creation as revealed in the opening chapters of the Bible. The \line \up0 \expndtw0\charscalex103 advancement of scientific kno wledge has created many problems in the \line \up0 \expndtw-2\charscalex10 0 understanding of the creation story. In the pre-scientific era, especially bef ore the \line \up0 \expndtw0\charscalex100 development of Geology, it was natura l to believe that man was created just six \line \up0 \expndtw0\charscalex105 da ys after the creation of the material universe, and, reckoned by the \line \up0 \expndtw0\charscalex103 geneological tables of Genesis, that this all took place about 4000 B.C. But as \line \up0 \expndtw0\charscalex103 science de veloped it became apparent that the earth is much older than 6000 \par\pard\ql \ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndt w-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 171 \par\pard\sect\sectd\fs24\pape rw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg173}{\bkmkend Pg173}\par\pard\q j \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\l i1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\c f8\f9\fs24 years. Even a few thousand years extra might have been accounted for, but \line \up0 \expndtw0\charscalex105 when science tells us that the earth has been here for several billion years it \line \up0 \expndtw0\charscalex100 would appear that there could be no reconciling of the Bible account with that of \li ne \up0 \expndtw-3\charscalex100 science. \par\pard\qj \li1800\ri1608\sb262\sl-2 80\slmult0\fi279 \up0 \expndtw-1\charscalex100 There has been an effort on the p art of some Bible-believers to try to reconcile \line \up0 \expndtw0\charscalex1 05 the Biblical account with that of the scientific world. These efforts have be en \line \up0 \expndtw-1\charscalex100 directed in two different directions. Some have endeavored to interpret the \line \up0 \expndtw0\charscalex106 findings of geology on the basis of the Noahic flood, thus postulating a very \l ine \up0 \expndtw0\charscalex103 young age for the earth. Others have accepted t he very great age of the earth \line \up0 \expndtw-2\charscalex100 and have soug ht means to inject this added time into the Biblical record. \par\pard\qj \li180 0\ri1608\sb263\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex102 It should be un derstood at the outset that all of these theories, both those of \line \up0 \exp ndtw0\charscalex102 Christian as well as those of naturalistic scientists, are b ased partly upon facts \line \up0 \expndtw0\charscalex102 and partly upon specul ation. Christians read many of their preconceived ideas \line \up0 \expndtw0\cha rscalex100 into the Bible, and scientists fill in the gaps in knowledg e with their own \line \up0 \expndtw-1\charscalex100 speculations. There is one basic fact upon which there can hardly be any \line \up0 \expndtw 0\charscalex105 disagreement among those who profess to believe the Bible: every thing that \line \up0 \expndtw0\charscalex100 exists in the universe was created out of nothing by Almighty God--but there the \line \up0 \expndtw0\charscalex10 0 agreement ends. The \ul0\nosupersub\cf9\f10\fs24 how\ul0\nosupersub\cf8\f9\fs2 4 and the \ul0\nosupersub\cf9\f10\fs24 when\ul0\nosupersub\cf8\f9\fs24 of crea

tion are matters of considerable \line \up0 \expndtw-3\charscalex100 disagreemen t. \par\pard\qj \li1800\ri1606\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charsca lex102 It has been pointed out by many writers that the language of the Bible is not \line \up0 \expndtw0\charscalex106 that of a science textbook, but rather t hat of the popular usage of the age in \line \up0 \expndtw0\charscalex100 which it was written. The language is phenomenal in character, even as popular \line \ up0 \expndtw-1\charscalex100 usage is today. The Bible as well as modern writers speak of the sun's rising and \line \up0 \expndtw0\charscalex102 setting, for t his is what appears to happen. The astronauts who first circled the \line \up0 \ expndtw-1\charscalex100 earth spoke of seeing the sun rise and set sixteen times every twenty-four hours; \line \up0 \expndtw0\charscalex108 yet they understood that it was not the motion of the sun but the combined \line \up0 \expndtw-2\ch arscalex100 motion of the earth and their space-ship that produced this effect. The Bible does \line \up0 \expndtw0\charscalex105 not explain the fact that the earth rotates on its axis every twenty-four hours, \line \up0 \expndtw-2\charsca lex100 bringing the sun into view for approximately half that time, and exposing us to the \line \up0 \expndtw0\charscalex103 moon and stars for the remainder o f the day. It speaks of the new moon, but it \line \up0 \expndtw-2\charscalex100 does not explain why the moon goes through its various phases. Had God written \line \up0 \expndtw0\charscalex100 the Bible in scientific terms, men in the pre-scientific age could not have \line \up0 \expndtw-1\charscalex100 u nderstood it, and it is doubtful if modern man could have understood very much \ line \up0 \expndtw0\charscalex103 of it, for God would have written in the terms of ultimate and final science and \line \up0 \expndtw-1\charscalex100 man is as yet far removed from that goal. Although the Bible is written in popular, \line \up0 \expndtw0\charscalex100 prescientific terminology, it is not unscientific. And further, if God is the Author of \line \up0 \expndtw0\charscalex100 both th e book of Nature and the book we call the Bible, it is evident that the two \lin e \up0 \expndtw-3\charscalex100 must be in perfect agreement. \par\pard\ql \li18 00\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs2 4 INTERPRETATIONS BASED UPON A RECENT DATE FOR CREATION \par\pard\qj \li1800\sb0 \sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi268 \up0 \expnd tw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 By \ul0\nosupersub\cf9\f10\fs24 re cent date\ul0\nosupersub\cf8\f9\fs24 is meant several thousand years before Chr ist as compared \line \up0 \expndtw-1\charscalex100 with the several billion yea rs of the other class of interpretations. Based upon the \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\chars calex100 \ul0\nosupersub\cf7\f8\fs20 172 \par\pard\sect\sectd\fs24\paperw12240\p aperh15840\pard\sb0\sl-240{\bkmkstart Pg174}{\bkmkend Pg174}\par\pard\qj \li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1 608\sb123\sl-273\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs 24 genealogical tables of the book of Genesis, Bishop Ussher figured t hat the \up0 \expndtw0\charscalex100 creation of the heavens and the earth occu rred in 4004 B.C., and unfortunately \up0 \expndtw0\charscalex100 this date has been placed in many editions of the Bible with the result that many \up0 \expndt w-3\charscalex100 suppose that the Bible teaches this as the date of creation. \ par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 The Traditional View \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex10 5 \ul0\nosupersub\cf8\f9\fs24 As noted previously, apart from any scientific kno wledge, it would be quite \up0 \expndtw-1\charscalex100 natural to understand th e Biblical account of creation to mean that the creation of \up0 \expndtw0\chars calex100 the earth took place only six days before the creation of man and that man was \up0 \expndtw0\charscalex100 created only as long ago as the recorded ch ronology of the Bible indicates. This \up0 \expndtw-3\charscalex100 was the prev ailing view before the dawn of the scientific age. \par\pard\ql \li1800\sb0\sl-2 76\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Flood Geology View \par\pard\qj \li1800\ri1616\sb261

\sl-280\slmult0\fi281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This view seeks to explain all of the geological data, fossils, and other signs of \up0 \expndtw0\charscalex100 the great antiquity of the earth by a universal flood in the days of Noah. Perhaps \up0 \expndtw-1\charscalex100 the most influe ntial advocate of the view has been Seventh Day Adventist writer, \up0 \expndtw3\charscalex100 George McCready Price, author of \ul0\nosupersub\cf9\f10\fs24 Th e New Geology\ul0\nosupersub\cf8\f9\fs24 (1923). \par\pard\qj \li1800\sb0\sl-27 5\slmult0 \par\pard\qj\li1800\ri1586\sb10\sl-275\slmult0\fi263 \up0 \expndtw0\ch arscalex107 While there are many ramifications of this view, the basic idea is t hat the \up0 \expndtw-2\charscalex100 Deluge sent great tidal waves racing acros s the earth at speeds up to a thousand \up0 \expndtw-1\charscalex100 miles an ho ur, smashing and dashing to pieces all life upon the face of the earth, \up0 \ex pndtw-2\charscalex100 and burying these broken carcasses under immense deposits of mud, which later \up0 \expndtw0\charscalex100 turned to rock under the terrif ic pressure to which they were subjected. Thus, all \up0 \expndtw0\charscalex100 of the fossils, from the lowly trilobite to the awesome dinosaurs, m ay be \up0 \expndtw-2\charscalex100 accounted for by the Noahic flood. Th e first waves of the flood supposedly \up0 \expndtw-1\charscalex100 deposi ted the lower stratum of rocks which would contain the plants and animals \up0 \ expndtw-2\charscalex100 at lower elevations, and the upper stratum would contain the remains of man who \up0 \expndtw0\charscalex102 fled to the highest ele vations to try to escape the flood waters. Besides \up0 \expndtw-1\chars calex100 accounting for the fossils and rock strata, the flood is said to have l aid down vast \up0 \expndtw0\charscalex102 deposits of vegetation which have pro duced the coal beds, as well as trapping \up0 \expndtw-3\charscalex100 fish and other forms of life to produce the oil fields. \par\pard\qj \li1800\sb0\sl-275\s lmult0 \par\pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\chars calex103 It is generally contended by those who hold this view that before the f lood a \line \up0 \expndtw-1\charscalex100 rather temperate climate existed over the whole earth which was produced either \line \up0 \expndtw0\charscalex102 by a canopy of ice which surrounded the earth and which fell or melted to help \li ne \up0 \expndtw0\charscalex108 produce the flood waters,\ul0\super\cf22\f23\fs2 3 180\ul0\nosupersub\cf8\f9\fs24 or by supposing that the axis of the earth was \line \up0 \expndtw0\charscalex104 vertical before the flood and that the prese nt tilt of 23 1/2 was caused by the \line \up0 \expndtw0\charscalex100 flood.\ul0 \super\cf22\f23\fs23 181\ul0\nosupersub\cf8\f9\fs24 Some contend also that al l of the continents were originally joined, so \line \up0 \expndtw0\charscalex10 7 that animals could gather from all parts of the earth to enter the ark without \line \up0 \expndtw-2\charscalex100 having to cross any oceans. They base their argument upon Genesis 10:25: "And \line \up0 \expndtw-2\charscalex100 unto Eber were born two sons: the name of one was Peleg; for in his days was \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\ri1650\sb191\sl-220\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 180\u l0\nosupersub\cf7\f8\fs20 C. T. Schwarze, \ul0\nosupersub\cf24\f25\fs20 The Har mony of Science and the Bible\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Zonderv an Publishing House, \up0 \expndtw-2\charscalex100 1952), p. 71. \par\pard\ql \l i1800\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 181\ul0\nosupersub\cf7\f8\fs20 A. M. Rehwinkel, \ul0\nosupersub\cf24\f25\fs20 The Flood\ul0\nosupersub\cf7\f8\fs20 (St. Louis: Concordia Publishing House, 19 51), pp. 12, 13. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\chars calex100 173 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz362\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} }

{\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g175}{\bkmkend Pg175}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1621\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 the earth divided ..." The dividing o f the earth is made to mean the splitting up of \up0 \expndtw-3\charscalex100 th e original land mass into continents. \par\pard\qj \li1800\sb0\sl-273\slmult0 \p ar\pard\qj\li1800\ri1603\sb17\sl-273\slmult0\fi283 \up0 \expndtw0\charscalex100 Rehwinkel argues that before the flood "there were no arctics and no deserts \up 0 \expndtw-1\charscalex100 in that world, no high mountain barriers to separate one region from another, and \up0 \expndtw0\charscalex103 this uniform climate a lso made possible a more uniform distribution of animals \up0 \expndtw-3\charsca lex100 over the entire face of the earth.''\ul0\super\cf22\f23\fs23 182 \par\par d\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\f i268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It should be ob served that much that is involved in this theory is pure \line \up0 \e xpndtw-1\charscalex100 speculation. There is nothing in the Bible to suggest a c anopy of ice surrounding \line \up0 \expndtw0\charscalex100 the earth before the flood. Had there been such a canopy the stars would have \line \up0 \expndtw0\c harscalex103 been invisible and the sun and moon would have appeared simply as d iffused \line \up0 \expndtw0\charscalex100 spots of light. If the flood produced thousand-mile-an-hour waves that smashed \line \up0 \expndtw-2\charscalex100 ev erything to pieces, it is hard to understand how the ark survived su ch a \line \up0 \expndtw0\charscalex102 beating. And how does Rehwinkel maintai n that there were no high mountains \line \up0 \expndtw-1\charscalex100 before t he flood, when \ul0\nosupersub\cf12\f13\fs24 Genesis 7:19, 20\ul0\nosupersub\cf8 \f9\fs24 states that all of the high hills (the same \line \up0 \expndtw-2\char scalex100 word is translated \ul0\nosupersub\cf9\f10\fs24 mountains\ul0\nosupers ub\cf8\f9\fs24 in vs. 20) were covered by the flood waters? \par\pard\qj \li180 0\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1623\sb1\sl-280\slmult0\fi302 \up0 \e xpndtw0\charscalex100 Vital to this interpretation, of course, is the universali ty of the flood. In favor of \up0 \expndtw-3\charscalex100 a worldwide flood are the following arguments: \par\pard\qj \li1800\ri1590\sb263\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex105 1. The language of Genesis supports this view. "I will destroy man whom I \line \up0 \expndtw0\charscalex106 have created from the face of the earth; both man, and beast, and creeping \line \up0 \expndtw0\chars calex102 things, and the fowls of the air" (6:7). "I, even I, do bring a flood o f waters upon \line \up0 \expndtw0\charscalex103 the earth, to destroy all flesh , wherein is the breath of life, from under heaven; \line \up0 \expndtw0\charsca lex104 and everything that is in the earth shall die" (6:17). "And the waters pr evailed \line \up0 \expndtw0\charscalex106 exceedingly upon the earth; and all t he high hills, that were under the whole \line \up0 \expndtw-2\charscalex100 hea ven, were covered. Fifteen cubits upward did the water prevail; and t he \line \up0 \expndtw0\charscalex104 mountains were covered. And all flesh died that moved upon the earth ... and \line \up0 \expndtw-2\charscalex100 Noah only remained alive, and they that were with him in the ark" (7:18-23). \par\pard\qj \li1800\ri1607\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 2. There are flood traditions in many nations of antiquity. If the whole world \up0 \exp ndtw-2\charscalex100 was repopulated by Noah's three sons, it would be natural t hat all of these people \up0 \expndtw-3\charscalex100 would possess some knowled ge of the flood. \par\pard\qj \li1800\ri1603\sb261\sl-280\slmult0\fi268 \up0 \ex pndtw-2\charscalex100 3. The claim is made that there are worldwide dep osits which indicate a \up0 \expndtw-3\charscalex100 universal flood, althoug h others deny this fact. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li 1800\ri1608\sb10\sl-275\slmult0\fi307 \up0 \expndtw0\charscalex100 4. There are many species of now extinct animal life found in fossil beds. It is \up0 \expndt w0\charscalex100 argued that a universal flood best explains why so many animals

have become \up0 \expndtw-2\charscalex100 extinct. However, it is difficult to see the validity of this argument, for the Scripture \up0 \expndtw0\charscalex10 0 indicates that a pair of every species of animal life was taken into the ark f or the \up0 \expndtw-3\charscalex100 express purpose of perpetuating the species . \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb173\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 182\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersu b\cf7\f8\fs20 ., p. 74. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw2\charscalex100 174 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz393\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g176}{\bkmkend Pg176}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0\fi268 \up0 \ex pndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 It should be pointed out that b elief in a universal flood does not necessarily \up0 \expndtw-1\charscalex100 co mmit one to the theory that the flood is responsible for all fossil formations, but \up0 \expndtw-2\charscalex100 belief that the flood is responsible for all f ossil formations and geologic rock strata \up0 \expndtw-3\charscalex100 demands also belief in a universal flood. \par\pard\qj \li1800\ri1608\sb262\sl-280\slmul t0\fi279 \up0 \expndtw-2\charscalex100 There are Christian scholars who do not b elieve that the Bible teaches that the \up0 \expndtw0\charscalex100 entire earth was necessarily inundated. W. H. Griffith Thomas makes allowance \up0 \expndtw0 \charscalex104 for a flood limited to the regions inhabited by mankind.\ul0\supe r\cf22\f23\fs23 183\ul0\nosupersub\cf8\f9\fs24 Marcus Dods also \up0 \expndtw 0\charscalex104 argues for a local flood.\ul0\super\cf22\f23\fs23 184\ul0\nosupe rsub\cf8\f9\fs24 G. F. Wright answers the question, Was the flood \up0 \expnd tw-3\charscalex100 universal? with these words: \par\pard\qj \li1800\ri1601\sb26 1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 "In answer, it is sufficient to suggest that since the purpose of the judgment \up0 \expndtw0\charscalex100 was the destruction of the human race, all the universality which it is necessar y \up0 \expndtw0\charscalex103 to infer from the language would be only such as was sufficient to accomplish \up0 \expndtw-3\charscalex100 that object."\ul0\sup er\cf22\f23\fs23 185 \par\pard\qj \li1800\ri1559\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Ramm is very dogmatic in de nouncing the idea of a universal flood.\ul0\super\cf22\f23\fs23 186\ul0\nosupers ub\cf8\f9\fs24 He \line \up0 \expndtw0\charscalex102 contends that the entire record of the flood must be interpreted phenomenally. \line \up0 \expndtw-1\cha rscalex100 He says it is not a question of what God \ul0\nosupersub\cf9\f10\fs24 can do, \ul0\nosupersub\cf8\f9\fs24 but what He \ul0\nosupersub\cf9\f10\fs24 di d do.\ul0\nosupersub\cf8\f9\fs24 He quotes \line \up0 \expndtw0\charscalex103 such passages as Psalm 22:17; John 4:39 and Matthew 3:5 to prove that \ul0\n osupersub\cf9\f10\fs24 all \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\c f8\f9\fs24 does not always mean every one without exception. The \ul0\nosupers ub\cf9\f10\fs24 all\ul0\nosupersub\cf8\f9\fs24 in the flood account \line \up0 \expndtw0\charscalex100 is limited to the vantage point of the observer of the f lood. He believes there is \line \up0 \expndtw0\charscalex105 good evidence fo r the existence of man in America for the past ten to fifteen \line \up0 \expndt

w0\charscalex106 thousand years, and surely Noah did not preach to people in Ame rica. He \line \up0 \expndtw0\charscalex100 argues that the fact that other n ations have flood traditions does not necessarily \line \up0 \expndtw0\charscale x103 prove a connection with the Noahic flood. He claims that there are no kno wn \line \up0 \expndtw0\charscalex102 geological data to support a universa l flood. There are many problems \line \up0 \expndtw0\charscalex102 conn ected with a universal flood, unless it is made a stupendous miracle. But \lin e \up0 \expndtw-3\charscalex100 Ramm says the Bible attributes it to two natural causes: rain and the fountains of \line \up0 \expndtw-1\charscalex100 the dee p. There is the problem of enough water to cover the highest mountains \line \ up0 \expndtw0\charscalex102 - approximately eight times the amount of water whic h actually exists on earth. \line \up0 \expndtw-2\charscalex100 And there is the problem of draining off all of this water which was supposedly six \line \up0 \ expndtw-2\charscalex100 miles deep with nowhere for it to drain. Besides this the tremendous pressure of \line \up0 \expndtw0\charscalex109 the water and the mixing of the salt with the fresh water would have been \line \up0 \expndtw-2\ch arscalex100 destructive of practically all plant and marine life, practi cally necessitating a \line \up0 \expndtw-3\charscalex100 recreation of these forms of life. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri160 8\sb1\sl-280\slmult0\fi263 \up0 \expndtw0\charscalex102 While a universal flood would doubtless lay down many fossils, the claims of \line \up0 \expndtw0\charsc alex106 flood geology hardly seems tenable in the light of modern radioactive da ting \line \up0 \expndtw-2\charscalex100 methods. Carbon-14 dating has proved very accurate in dating objects of known \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1645\sb54\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \u l0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 183\ul0\nosupersub\cf7\f8\fs20 W . H. Griffith Thomas\ul0\nosupersub\cf24\f25\fs20 , A Devotional Commentary -- G enesis I-XXV 10\ul0\nosupersub\cf7\f8\fs20 (London: The Religious Tract \up0 \e xpndtw-3\charscalex100 Society, 1908), p. 91. \par\pard\ql \li1800\sb1\sl-215\sl mult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 184\ul0\nosupersub\ cf7\f8\fs20 Marcus Dods, \ul0\nosupersub\cf24\f25\fs20 The Expositors Bible -Genesis \ul0\nosupersub\cf7\f8\fs20 (London: Hodder and Stoughton, 189B), pp. 55 , 56. \par\pard\qj \li1800\ri1626\sb0\sl-240\slmult0 \up0 \expndtw0\charscalex10 0 \ul0\super\cf23\f24\fs19 185\ul0\nosupersub\cf7\f8\fs20 G. F. Wright, \ul0\no supersub\cf24\f25\fs20 Deluge of Noah, International Standard Bible Encyclopedia \ul0\nosupersub\cf7\f8\fs20 , (Chicago: The Howard \up0 \expndtw-3\charscalex100 Severance Co., 1915), II, p. 824. \par\pard\qj \li1800\ri1621\sb0\sl-240\slmult 0 \up0 \expndtw0\charscalex103 \ul0\super\cf23\f24\fs19 186\ul0\nosupersub\cf7\f 8\fs20 Bernard Ramm, \ul0\nosupersub\cf24\f25\fs20 The Christian View of Scien ce and Scripture\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans \up 0 \expndtw-3\charscalex100 Publishing Co., 1956), pp. 229-249. \par\pard\ql \li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb224\sl-230\slmult0 \up0 \expndtw2\charscalex100 175 {\shp {\*\shpinst\shpleft1800\shptop12686\shpright4680\shpbottom12706\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz408\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g177}{\bkmkend Pg177}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 age up to 3,000 years or more. It i s conceivable that cosmic ray activity was \up0 \expndtw0\charscalex100 vastly l

ower before the flood. This would make Carbon dating inaccurate, but it \up0 \ expndtw0\charscalex104 seems inconceivable that a flood could have affected radi ation from Uranium \up0 \expndtw0\charscalex100 ores, which indicates that the o ldest rocks on earth are several billion years old. \up0 \expndtw0\charscalex107 It is hard to believe that the flood caused a change in the decay rate of this \up0 \expndtw-3\charscalex100 radioactive element by some 300,000%. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw -3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Ideal Time Theory \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This theory is based up on the fact that at the moment of creation things must \up0 \expndtw0\charscalex 100 have appeared to have had a certain age that was not their actual age. If God \up0 \expndtw-1\charscalex100 created a great oak tree it might have appeare d to be 100 years old, when in fact \up0 \expndtw-1\charscalex100 it was only on e second old. Adam probably appeared to be a man of mature age \up0 \expndtw-1\c harscalex100 at the moment he was created. Hence, it is argued, the u niverse has the \up0 \expndtw0\charscalex102 appearance of being very ancient: its ideal age may be billions of years, but its \up0 \expndtw-3\charscalex100 a ctual age may be only a few thousand. \par\pard\qj \li1800\sb0\sl-275\slmult0 \p ar\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi280 \up0 \expndtw-2\charscalex100 This was the view expounded by Philip Henry Gosse \ul0\nosupersub\cf9\f10\fs24 in Omphalos: An Attempt \line \up0 \expndtw0\charscalex100 to Untie the Geologic al Knot. Omphalos\ul0\nosupersub\cf8\f9\fs24 is the Greek work for \ul0\nosuper sub\cf9\f10\fs24 navel\ul0\nosupersub\cf8\f9\fs24 , and Gosse \line \up0 \expndt w-1\charscalex100 asked: "Did Adam have a navel?" And his answer is: "Of course he did." Trees in \line \up0 \expndtw0\charscalex100 the garden no doubt had ann ual rings at the moment they were created. Now it \line \up0 \expndtw0\charscale x100 must be admitted that this argument contains an element of truth. Astronome rs \line \up0 \expndtw-1\charscalex100 tell us that there are galaxies so distan t that their light has taken a billion years to \line \up0 \expndtw0\charscalex1 00 reach us. It is conceivable that God could have created these remote universe s \line \up0 \expndtw-1\charscalex100 with their light already dispersed through out space, so that Adam, equipped with \line \up0 \expndtw0\charscalex100 modern astronomical gear, might have supposed such galaxies were at least a \line \up0 \expndtw-3\charscalex100 billion years old, when in fact they were only a few d ays old. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\ sl-276\slmult0\fi268 \up0 \expndtw-1\charscalex100 The fallacy in this argum ent comes from not distinguishing that which is \up0 \expndtw0\charscalex 100 necessary of ideal time in creation and that which is not necessary, which i f true \up0 \expndtw-1\charscalex100 would prove deceptive to man. To create a t ree necessitates apparent age, but it \up0 \expndtw0\charscalex100 is not necess ary for God to disperse the light from all of the galaxies throughout \up0 \expn dtw0\charscalex102 space instantaneously. The fallacy is apparent especially in the field of fossils. \up0 \expndtw0\charscalex100 According to this view fossil s must have been created as fossils. The stratum of \up0 \expndtw0\charscalex100 rock in which the fossil is found may appear to have been laid dow n by \up0 \expndtw-2\charscalex100 sedimentation of a million years ago, but if the world is only a few thousand years \up0 \expndtw-1\charscalex100 old in act ual age, then actually there was no sedimentation that formed the rocks \up0 \ex pndtw0\charscalex104 and there was never an actual animal in existence to form t he fossil. Not only \up0 \expndtw0\charscalex106 would it have been unnecessary for God to create such rocks and fossils: it \up0 \expndtw0\charscalex102 would have been deceptive on His part to do so. Such rocks and fossils would \up0 \exp ndtw-3\charscalex100 have been a lie, and it is impossible for God to lie. \par\ pard\qj \li1800\ri1608\sb267\sl-273\slmult0\fi321 \up0 \expndtw0\charscalex100 I n conclusion, it would appear that the view that the earth was created only a \l ine \up0 \expndtw0\charscalex105 few thousand years ago can only be held by repu diating practically all of the \line \up0 \expndtw0\charscalex100 findings of ge ology and astronomy. Scientists have been wrong in the past, but \line \up0 \exp ndtw-1\charscalex100 so have Christians. The Church held for centuries the Ptole

maic theory as divine \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs2 0 176 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmksta rt Pg178}{\bkmkend Pg178}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li 1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li18 00\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expn dtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 truth and substantiated it by the Bible. It severely persecuted scientists who \up0 \expndtw0\charscalex108 dared to teach that the earth was a sphere which revolved around the sun \up0 \expndt w-1\charscalex100 instead of the sun going around the earth. Scriptures may be p roduced to uphold \up0 \expndtw-1\charscalex100 the idea that the earth is a fla t, square surface (\ul0\nosupersub\cf12\f13\fs24 Isaiah 11:12\ul0\nosupersub\cf8 \f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 Revelation 7:1\ul0\nosupersub\cf8\f9 \fs24 ), \up0 \expndtw0\charscalex106 and doubtless many in time past believed i t to be so; but the space age has \up0 \expndtw0\charscalex100 dispelled any suc h mistaken ideas and we have learned that it is not necessary \up0 \expndtw-3\ch arscalex100 to thus interpret these passages. \par\pard\qj \li1800\sb0\sl-260\sl mult0 \par\pard\qj\li1800\ri5355\sb38\sl-260\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 INTERPRETATIONS BASED UPON A VERY \up0 \expndtw-3 \charscalex100 ANCIENT DATE OF CREATION \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 The Long D ay Theory \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Ramm describe s this theory thus: \par\pard\qj \li2520\ri1600\sb264\sl-276\slmult0\fi360 \up0 \expndtw0\charscalex101 This theory has been called the \ul0\nosupersub\cf9\f10\ fs24 age-day\ul0\nosupersub\cf8\f9\fs24 theory because it considers \up0 \expnd tw0\charscalex108 the days of Genesis as being periods of time; it has been call ed the \up0 \expndtw0\charscalex100 geologic-day theory for similar reasons; it has been called the \ul0\nosupersub\cf9\f10\fs24 Divine-day \up0 \expndtw0\chars calex104 \ul0\nosupersub\cf8\f9\fs24 theory after Augustine who said they were G od-divided days, not sun\up0 \expndtw0\charscalex103 divided days. It is called \ul0\nosupersub\cf9\f10\fs24 concordism\ul0\nosupersub\cf8\f9\fs24 because it s eeks a harmony of the \up0 \expndtw0\charscalex103 geologic record and the days of Genesis interpreted as long periods of \up0 \expndtw-3\charscalex100 time bri efly summarizing geological history.\ul0\super\cf22\f23\fs23 187 \par\pard\qj \l i1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \u p0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 For an exposition of this view see Edwin K. Gedney, \ul0\nosupersub\cf9\f10\fs24 Modern Science and \up0 \expndtw0\charscalex106 Christian\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf 9\f10\fs24 Faith,\ul0\nosupersub\cf8\f9\fs24 Chapter III. This view has been he ld by such men as James \up0 \expndtw-2\charscalex100 Dana, J. W. Dawson, and Hu gh Miller, outstanding geologists of the past century, \up0 \expndtw-3\charscale x100 and by a number of present day evangelical scientists and theologians. \par \pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult 0\fi268 \up0 \expndtw0\charscalex103 Gedney thinks that Genesis 1:1-5 describes the Cosmic and Azoic Eras of \line \up0 \expndtw0\charscalex100 Geology, when m atter first came into being, when Earth and other planets were \line \up0 \expnd tw-1\charscalex100 formed, and when as yet all oceans were in the atmosphere in the form of mists. \line \up0 \expndtw0\charscalex100 The second day, Genesis 1: 6-8, is still the Azoic Era, when the waters began to \line \up0 \expndtw0\chars calex102 collect forming clouds and oceans. These two days represent about one b illion \line \up0 \expndtw0\charscalex102 years. The third and fourth days, Genesis \up0 \expndtw0\charscalex102 1:9-13 and \up0 \expndtw0\charscalex102 14-19, cover the \par\pard\qj \li1800\ri1600\sb5\sl-275\slmult0 \up0 \expndtw0 \charscalex103 Archaeozoic Era of about 800 million years when the continental s hields were \up0 \expndtw-1\charscalex100 formed, and the Proterozoic Era of abo ut 700 million years when algae and other \up0 \expndtw0\charscalex105 plant for ms were created and the cloud envelope broke up permitting light to \up0 \expndt w0\charscalex102 shine on the earth. The fifth day, Genesis 1:20-23, covers the

Paleozoic Era of \up0 \expndtw-1\charscalex100 about 300 million years when inve rtebrate life of all kinds, fish, amphibia, insects, \up0 \expndtw0\charscalex10 0 and reptiles were created. The sixth day, Genesis 1:24-31, covers the Mesozoic \up0 \expndtw0\charscalex102 Era of about 140 million years (although he does n ot mention this era by name \up0 \expndtw0\charscalex102 but does include the creation of mammals which geologists place in the \up0 \expndtw0\charsc alex100 Mesozoic) and the Cenozoic Era of about 60 million years, during which h igher \up0 \expndtw-3\charscalex100 forms of animal life were created, and final ly man. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\s lmult0 \par\pard\ql\li1800\sb123\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \u l0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 187\ul0\nosupersub\cf7\f8\fs20 \ ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 .. p. 211. \par\par d\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 177 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz493\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g179}{\bkmkend Pg179}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0\fi296 \up0 \ex pndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Dr. W. B. Riley, a well-known Fundamentalist of the past generation, held this \line \up0 \expndtw0\charscalex 100 view. In 1929 he held a debate with Dr. Harry Rimmer, in which it was resolv ed \line \up0 \expndtw0\charscalex104 that the creative days of Genesis were aeo ns and not solar days. The debate \line \up0 \expndtw0\charscalex103 was publish ed by Research Science Bureau, Inc., 5141 Crenshaw Blvd., Los \line \up0 \expnd tw-2\charscalex100 Angeles. Although Rimmer expressed dogmatically in the debate that the days of \line \up0 \expndtw-2\charscalex100 Genesis could only be sola r days, he wrote in another pamphlet the same year: \par\pard\qj \li2520\sb0\sl277\slmult0 \par\pard\qj\li2520\ri1600\sb7\sl-277\slmult0 \up0 \expndtw-2\charsc alex100 ARE THE DAYS OF GENESIS LITERAL DAYS OF TWENTY-FOUR \up0 \expndt w-2\charscalex100 HOURS EACH, OR ARE THEY PERIODS OF TIME? To that question we \ up0 \expndtw0\charscalex100 can only reply, "we do not know:" and then set forth evidence that shows \up0 \expndtw-1\charscalex100 why we CANNOT KNOW .... It th us becomes impossible to dogmatize as \up0 \expndtw0\charscalex100 to the meanin g of the Creative days in the Genesis account of creation. If \up0 \expndtw-1\ch arscalex100 the student desires to accept the era theory, and say that these day s were \up0 \expndtw0\charscalex104 vast periods of time, there is room enough i n the Hebrew meanings to \up0 \expndtw-3\charscalex100 allow for this interpreta tion.\ul0\super\cf22\f23\fs23 188 \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Gap Theory \par\pard\q j \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi293 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This is also known as the Restitution or Restoration Theory. It holds that there \line \up0 \expndtw0 \charscalex102 was an original creation, Genesis 1:1, which occurred in the date less past and \line \up0 \expndtw0\charscalex100 that for some reason this creat ion became without form and void (desolate and \line \up0 \expndtw-1\charscalex1 00 empty), Genesis 1:2. Then in historic times God restored this earth to a habi table \line \up0 \expndtw-2\charscalex100 condition in six days, Genesis 1:3-31. Necessary to this theory is the rendering of \line \up0 \expndtw0\charscalex104 Genesis 1:2: "And the earth \ul0\nosupersub\cf9\f10\fs24 became\ul0\nosupersub\

cf8\f9\fs24 without form and void," not simply that it \line \up0 \expndtw-2\ch arscalex100 was in this condition as being one step in the original creative pro cess. \par\pard\ql \li2068\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Pe mber, an early advocate of this view, wrote: \par\pard\qj \li2520\sb0\sl-273\slm ult0 \par\pard\qj\li2520\ri1608\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex100 It is thus clear that the second verse of Genesis describes the earth as a \lin e \up0 \expndtw0\charscalex102 ruin; but there is no hint of the time which elap sed between creation and \line \up0 \expndtw0\charscalex100 this ruin. Age after age may have rolled away, and it was probably during \line \up0 \expndtw0\chars calex100 their course that the strata of the earth's crust were gradually develo ped \par\pard\qj \li2520\ri1601\sb7\sl-273\slmult0\fi199 \up0 \expndtw0\charscal ex106 . There is room for any length of time between the first and second \up0 \ expndtw0\charscalex100 verses of the Bible .... The whole process took place in preadamite times, \up0 \expndtw0\charscalex102 in conjunction, perhaps, with ano ther race of beings, and, consequently, \up0 \expndtw-3\charscalex100 does not a t present concern us.\ul0\super\cf22\f23\fs23 189 \par\pard\qj \li1800\sb0\sl-27 6\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi281 \up0 \expndtw-2\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 Most advocates of this view simply state , as Pember did, that the gap between \line \up0 \expndtw-2\charscalex100 Genesi s 1:1 and 2 allows plenty of time for all of the geologic ages, without giving \ line \up0 \expndtw-2\charscalex100 much thought to how the ages of geology fit i nto the gap. It would appear that the \line \up0 \expndtw0\charscalex109 prevale nt idea is that all of the laying down of fossils took place during the \line \u p0 \expndtw0\charscalex108 millions of years that the earth lay in a state of de solation. But it should be \line \up0 \expndtw0\charscalex104 evident that if al l life had been destroyed from off the earth and the earth was \par\pard\qj \li1 800\sb0\sl-220\slmult0 \par\pard\qj\li1800\ri1648\sb191\sl-220\slmult0 \up0 \exp ndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 188\ul0\no supersub\cf7\f8\fs20 Harry Rimmer, \ul0\nosupersub\cf24\f25\fs20 Modern Science and the First Day of Creation\ul0\nosupersub\cf7\f8\fs20 (Glendale: Glendale P rinters, 1929), pp. \up0 \expndtw-2\charscalex100 2 and 6. \par\pard\ql \li1800\ sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 189\u l0\nosupersub\cf7\f8\fs20 G. H. Pember, \ul0\nosupersub\cf24\f25\fs20 Earth's E arliest Ages\ul0\nosupersub\cf7\f8\fs20 (New York: Fleming H. Revell Co., N.D.) , p. 28. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 178 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz358\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g180}{\bkmkend Pg180}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 covered with water and darkness there could have been no animals to produce \up0 \expndtw-1\charscalex100 fossils. If the theory is true the geologic ages during which fossils were laid down \up0 \ expndtw-1\charscalex100 must have taken place in the original creation before th e judgment which caused \up0 \expndtw0\charscalex105 the earth to become waste a nd empty. Thus if the earth has seen four billion \up0 \expndtw0\charscalex100 y ears of history, almost all of this must have transpired before the so-called ga p \up0 \expndtw0\charscalex102 of Genesis 1:2. Geologists claim that there is no

indication that the earth lay in \up0 \expndtw-2\charscalex100 this ruined stat e for millions of years, but properly understood the theory does not \up0 \expnd tw0\charscalex103 necessitate any such long period. The former creation could ha ve come to an \up0 \expndtw0\charscalex102 end in a sudden stroke of judgm ent and God could have begun almost \up0 \expndtw0\charscalex102 immediate ly the days of restoration, so that the condition of Genesis 1:2 might \up0 \exp ndtw0\charscalex100 not have lasted even a year. Since many of the fossil forms are almost identical \up0 \expndtw-2\charscalex100 with those of the present, th is theory must postulate that the original creation was \up0 \expndtw-3\charscal ex100 very similar to the recreation in Genesis 1:3-27. \par\pard\qj \li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\ri1599\sb9\sl-276\slmult0\fi268 \up0 \expndt w0\charscalex104 Gap advocates appeal to \ul0\nosupersub\cf12\f13\fs24 Isaiah 45 :18\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 Jeremiah 4:23\ ul0\nosupersub\cf8\f9\fs24 for proof that the \line \up0 \expndtw0\charscalex10 4 earth was not without form and void when God first created it. They appeal to \line \up0 \expndtw0\charscalex100 Isaiah 14:12-17 and Ezekiel 28 for proof that the judgment which fell in Genesis \line \up0 \expndtw-1\charscalex100 1:2 was due to the fall of Lucifer or Satan. Bullinger claims that the wor d \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 katabole\ul0\n osupersub\cf8\f9\fs24 , translated \ul0\nosupersub\cf9\f10\fs24 foundation\ul0\n osupersub\cf8\f9\fs24 , really means a throwing down or overthrow and \line \up0 \expndtw-2\charscalex100 refers to the disruption of the original creation and not to its establishment.\ul0\super\cf22\f23\fs23 190 \par\pard\ql \li2067\sb264 \sl-276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Ramm g ives a historical background of this view and states his opposition to it: \par\ pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1599\sb10\sl-275\slmult 0 \up0 \expndtw-1\charscalex100 As early as 1791 Dathe (Pentateuch) had argued t hat the was of Gen. 1:2 \line \up0 \expndtw0\charscalex104 should be translated by \ul0\nosupersub\cf9\f10\fs24 became\ul0\nosupersub\cf8\f9\fs24 . Other men wh o gave it standing and \line \up0 \expndtw-2\charscalex100 prestige were Bucklan d (\ul0\nosupersub\cf9\f10\fs24 Bridgewater Treatises\ul0\nosupersub\cf8\f9\fs24 ), Sedgwick \ul0\nosupersub\cf9\f10\fs24 (Discourses on \line \up0 \expndtw-2\c harscalex100 the Studies of the University of Cambridge\ul0\nosupersub\cf8 \f9\fs24 ), and \ul0\nosupersub\cf9\f10\fs24 Pratt (Scripture and \line \up0 \expndtw0\charscalex104 Science Not at Variance\ul0\nosupersub\cf8\f9\fs24 ) . If it was Chalmers who first vigorously \line \up0 \expndtw0\charscalex 103 advocated it in modern times, it was the work of G. H. Pember (\ul0\nosupers ub\cf9\f10\fs24 Earth's \line \up0 \expndtw0\charscalex100 Earliest Ages\ul0\nos upersub\cf8\f9\fs24 , first edition, 1876; frequently republished) which canoniz ed \line \up0 \expndtw-3\charscalex100 it \up0 \expndtw0\charscalex100 . The gap theory was adopted by Scofield in his \ul0\nosupersub\cf9\f10\fs24 Reference Bi ble\ul0\nosupersub\cf8\f9\fs24 and \line \up0 \expndtw0\charscalex103 so accumu lated to itself all the veneration and publicity of that edition of \line \up0 \ expndtw-1\charscalex100 the Bible \up0 \expndtw0\charscalex101 . As a result the gap theory has become the standard \line \up0 \expndtw0\charscalex10 3 interpretation throughout Fundamentalism, appearing in an endless \line \up0 \expndtw0\charscalex100 stream of books, booklets, Bible studies, and perio dical articles. In fact, it \line \up0 \expndtw0\charscalex103 has become so sac rosanct with some that to question it is equivalent to \line \up0 \expndtw-2\cha rscalex100 tampering with Sacred Scripture or to manifest modernistic leanings.\ ul0\super\cf22\f23\fs23 191 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql \li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\ fs24 Creation Revealed In Six Days Theory \par\pard\qj \li1800\sb0\sl-270\slmult 0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \expndtw-1\charscale x100 \ul0\nosupersub\cf8\f9\fs24 This theory claims that the days in Gene sis are days during which God \up0 \expndtw0\charscalex106 revealed to Adam the story of how He created the universe. P. J. Wiseman, \up0 \expndtw-3\charsc alex100 author of this view, states: \par\pard\qj \li1800\sb0\sl-240\slmult0 \pa r\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1614\sb135\sl-240\slmu lt0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs

19 190\ul0\nosupersub\cf7\f8\fs20 E. W. Bullinger, \ul0\nosupersub\cf24\f25\fs2 0 The Companion Bible\ul0\nosupersub\cf7\f8\fs20 (London: Oxford University Pre ss, N.D.), Appendix 146, p. 171. \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f 24\fs19 191\ul0\nosupersub\cf7\f8\fs20 Ramm, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., pp. 196, 197. \par\pard\ql \li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 179 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz471\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g181}{\bkmkend Pg181}\par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520 \sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\s b0\sl-270\slmult0 \par\pard\qj\li2520\ri1608\sb137\sl-270\slmult0\fi268 \up0 \ex pndtw0\charscalex101 \ul0\nosupersub\cf8\f9\fs24 (1) The six days, divided from each other by an evening and morning, \up0 \expndtw0\charscalex100 cannot possi bly refer to the time occupied by God in His acts and \up0 \expndtw-3 \charscalex100 processes of creation. \par\pard\qj \li2520\ri1608\sb2\sl-280\slm ult0\fi254 \up0 \expndtw0\charscalex107 (2) The six days refer to the time occup ied in revealing to man the \up0 \expndtw-3\charscalex100 account of creation. \ par\pard\qj \li2520\ri1612\sb0\sl-280\slmult0\fi254 \up0 \expndtw-2\charscalex10 0 (3) God rested (lit.: ceased) on the seventh day not for His own sake but \up0 \expndtw-2\charscalex100 for man's sake, and because the revelation about creat ion was finished on \up0 \expndtw-1\charscalex100 the sixth day, not because on that day (or period) the creation of the world \up0 \expndtw-2\charscalex100 was finished. \par\pard\qj \li2520\ri1608\sb0\sl-270\slmult0\fi196 \up0 \expndtw0\c harscalex100 (4) The narrative of creation was probably written on six tablets. Later it \up0 \expndtw0\charscalex105 appears to have become the custom in Babyl onia to write the story of \up0 \expndtw-3\charscalex100 creation on six tablets . \par\pard\qj \li2520\ri1604\sb0\sl-280\slmult0\fi254 \up0 \expndtw0\charscalex 100 (5) There is good and sufficient evidence to show that the first page of \up 0 \expndtw-3\charscalex100 the Bible is the oldest document which has come down to us.\ul0\super\cf22\f23\fs23 192 \par\pard\qj \li1800\ri1608\sb215\sl-277\slmu lt0\fi263 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Wiseman poin ts out that each of the six days is introduced by the phrase: "And \line \up0 \e xpndtw0\charscalex108 God said," indicating that God was speaking to Ada m, revealing His \line \up0 \expndtw0\charscalex102 Creatorhood. He vigorously argues that the days must be taken as literal days. \line \up0 \expndtw-2\chars calex100 He states that the Long Day theory and the Gap Theory were invented to \line \up0 \expndtw0\charscalex100 reconcile the Bible with science but that neither is implied in the Bible, nor would \line \up0 \expndtw0\charsc alex100 they have been proposed had not science conflicted with the traditional view of \line \up0 \expndtw-1\charscalex100 Genesis. He claims that the traditio nal view is not in harmony with the remainder \line \up0 \expndtw-2\charscalex10 0 of Scripture. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi280 \up0 \exp ndtw-1\charscalex100 Commentators have noted the problems in connection with God resting on the \line \up0 \expndtw-2\charscalex100 seventh day. Why did God nee d to rest? If He rested was it for a twenty-four hour \line \up0 \expndtw0\chars calex100 day or for a geologic or mythical day? Wiseman points out the fact that our Lord \line \up0 \expndtw-1\charscalex100 stated that the sabbath was m ade for man (Mark 2:27), not for God. The \line \up0 \expndtw-1\charscal ex100 omnipotent God did not need to rest for a day (cf. Isaiah 40:28), but man

did. He \line \up0 \expndtw-3\charscalex100 says: \par\pard\qj \li2520\sb0\sl-27 6\slmult0 \par\pard\qj\li2520\ri1600\sb8\sl-276\slmult0\fi105 \up0 \expndtw0\cha rscalex103 It should have been obvious to us by the very mention of the "evening \up0 \expndtw0\charscalex102 and morning" in those six days, and of the cessati on of the seventh day, \up0 \expndtw0\charscalex100 that \ul0\nosupersub\cf9\f10 \fs24 God was doing something with MAN during each of the six days\ul0\nosupersu b\cf8\f9\fs24 . It is \up0 \expndtw0\charscalex103 clear, therefore, that \ul0\n osupersub\cf9\f10\fs24 He was not creating the heavens and the earth\ul0\nosuper sub\cf8\f9\fs24 ... \up0 \expndtw0\charscalex103 Those six nightly periods of r est, as well as the seventh day's rest were \up0 \expndtw-3\charscalex100 introd uced after man had been created.\ul0\super\cf22\f23\fs23 193 \par\pard\qj \li180 0\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1580\sb8\sl-276\slmult0\fi287 \up0 \e xpndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Wiseman also claims that Gene sis 2:1-4 is a colophon, which is an inscription \line \up0 \expndtw0\charscalex 102 placed at the end of a manuscript stating such things as the title, date, pr inter's \line \up0 \expndtw0\charscalex100 name, etc. As an archeologist, he cla ims that these verses are in the form used \line \up0 \expndtw-2\charscalex100 i n ancient Babylonia. The title is "The heavens and the earth." The d ate is \line \up0 \expndtw0\charscalex102 expressed in the words: "When they we re created in the day that the Lord God \line \up0 \expndtw-2\charscalex100 did the earth and the heavens." The date thus refers to the day when t he \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1688\sb134\sl-2 40\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23 \f24\fs19 192\ul0\nosupersub\cf7\f8\fs20 P. J. Wiseman, \ul0\nosupersub\cf24\f2 5\fs20 Creation Revealed in Six Days\ul0\nosupersub\cf7\f8\fs20 (London: Marsha ll, Morgan, and Scott, Ltd., 1949), p. 8. \up0 \expndtw-3\charscalex100 \ul0\sup er\cf23\f24\fs19 193\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 I bid\ul0\nosupersub\cf7\f8\fs20 ., p. 39. \par\pard\ql \li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 180 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz388\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g182}{\bkmkend Pg182}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 histories or records were finished, not to the time that the earth was created. The \up0 \expndtw0\charscalex106 wor d "Finished" was always placed on the last tablet of a series. "And were \up0 \e xpndtw0\charscalex100 finished the heaven and the earth" means then that the rec ording of the story of \up0 \expndtw0\charscalex105 creation was finished. Verse 3 in the Hebrew ends: "which God created and \up0 \expndtw0\charscalex102 made ." The Septuagint reads: "which at first God made this written account (or \up0 \expndtw0\charscalex100 book) of the genesis (or origin) of the heavens and the earth." This most ancient \up0 \expndtw0\charscalex100 Old Testament translation thus makes it clear that this is a \ul0\nosupersub\cf9\f10\fs24 history\ul0\nos upersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 account\ul0\nosupersub\cf8\ f9\fs24 of \up0 \expndtw-3\charscalex100 creation. Wiseman translates this colo phon: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1601\sb14\sl -273\slmult0\fi239 \up0 \expndtw0\charscalex100 And were finished "the heavens a nd the earth" and all their series, and \up0 \expndtw-3\charscalex100 on the sev

enth day God finished His business which He had done, and He \up0 \expndtw0\char scalex103 desisted on the seventh day from all His business which He had done. \ up0 \expndtw0\charscalex104 And God blessed the seventh day, and set it apart, f or in it He ceased \up0 \expndtw0\charscalex104 from all His business which God created in reference to making these \up0 \expndtw0\charscalex100 histories of " the heavens and the earth" in their being created, in the day \up0 \expndtw-3\ch arscalex100 when Jehovah God did "earth and heavens.''\ul0\super\cf22\f23\fs23 1 94 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276 \slmult0\fi292 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Comment should be made on the wording of the Fourth Commandment, since \line \up0 \expn dtw0\charscalex100 the six work days and one of rest are mentioned in the Bible only in connection \line \up0 \expndtw0\charscalex102 with the giving of the sab bath. Our A. V. reads: "For in six days the Lord made \line \up0 \expndtw0\chars calex103 heaven and earth, the sea and all that in them is, and rested the seven th day; \line \up0 \expndtw0\charscalex103 wherefore the Lord blessed the sabbat h day, and hallowed it" (Exodus 20:11). \line \up0 \expndtw-1\charscalex100 This verse seems to say that God created the heavens and earth in six days, but \lin e \up0 \expndtw0\charscalex103 Wiseman says that the word \ul0\nosupersub\cf9\f1 0\fs24 made\ul0\nosupersub\cf8\f9\fs24 (Hebrew \ul0\nosupersub\cf9\f10\fs24 asa h\ul0\nosupersub\cf8\f9\fs24 ) is translated \ul0\nosupersub\cf9\f10\fs24 do\ul0 \nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 did\ul0\nosupersub\cf8\ f9\fs24 over \line \up0 \expndtw0\charscalex102 1,500 of the 2,500 times it is used in the Old Testament and that it contains no \line \up0 \expndtw0\charscale x103 intimation of \ul0\nosupersub\cf9\f10\fs24 creating\ul0\nosupersub\cf8\f9\f s24 . It simply states that God \ul0\nosupersub\cf9\f10\fs24 did\ul0\nosupersub\ cf8\f9\fs24 the heavens and earth. He \line \up0 \expndtw-2\charscalex100 also refers to such passages as Genesis 19:19; 24:14; 32:10; Judges 6:17 where \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 asah\ul0\nosupersub\cf 8\f9\fs24 is translated \ul0\nosupersub\cf9\f10\fs24 show\ul0\nosupersub\cf8\f9 \fs24 , so that Exodus 20:11 might be translated: "For in six \line \up0 \expndt w0\charscalex106 days the Lord showed the heavens and the earth and all that in them is and \line \up0 \expndtw-3\charscalex100 rested on the seventh day." \par \pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex101 Thus, according to Wiseman the Genesis account says nothing about when \up0 \exp ndtw0\charscalex106 God created or how long it took Him to finish. Whatever geol ogists may find \up0 \expndtw0\charscalex102 about the antiquity of the earth ca nnot conflict with the record of Genesis. (We \up0 \expndtw0\charscalex105 shall later consider the problem of pushing the date of Adam's creation back \up0 \ex pndtw0\charscalex104 several hundred thousand years, for even if Wiseman's theor y is true and the \up0 \expndtw0\charscalex100 Bible says nothing about when the heavens and earth were created, it does say \up0 \expndtw-3\charscalex100 somet hing about the approximate date of Adam's creation). \par\pard\ql \li1800\sb264\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Pictori al Day and Moderate Concordism \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard \qj\li1800\ri1608\sb1\sl-280\slmult0\fi296 \up0 \expndtw0\charscalex100 \ul0\nos upersub\cf8\f9\fs24 This is how Ramm describes his view of the creation story. H is view is almost \line \up0 \expndtw0\charscalex105 identical with that of Wise man, but whereas Wiseman says that God told the \line \up0 \expndtw0\charscalex1 00 story to Adam in six literal days, Ramm believes that "the six days are \ul0\ nosupersub\cf9\f10\fs24 pictorial-\par\pard\ql \li1800\sb0\sl-230\slmult0 \par\p ard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 194\ul0 \nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f 8\fs20 ., pp. 51, 52. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 181 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz457\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{

\sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g183}{\bkmkend Pg183}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf9\f10\fs24 revelatory\ul0\nosupersub\cf8\f9\fs2 4 days, not literal days nor age days.''\ul0\super\cf22\f23\fs23 195\ul0\nosupe rsub\cf8\f9\fs24 He follows J. H. Kurtz (\ul0\nosupersub\cf9\f10\fs24 Bible \ line \up0 \expndtw0\charscalex106 and Astronomy\ul0\nosupersub\cf8\f9\fs24 ) in believing that the story of creation was revealed through \line \up0 \expndtw0\ charscalex100 visions, much as the prophets were given visions of future events. This explains \line \up0 \expndtw0\charscalex103 the \ul0\nosupersub\cf9\f10\fs 24 pictorial-day\ul0\nosupersub\cf8\f9\fs24 idea. The Long Day Theory holds to strict Concordism, which \line \up0 \expndtw0\charscalex100 means that the order of the six days agrees exactly with the order in which God \line \up0 \expndtw0 \charscalex105 created. Moderate Concordism insists that the days are no t completely \line \up0 \expndtw0\charscalex100 chronological in order but are in part topical or logical. Ramm believes in \line \up0 \expndtw0\ch arscalex102 Progressive Creation, which means that the completed product is at t he end of \line \up0 \expndtw0\charscalex100 the process, not at the beginning. In other words, God created the earth and put \line \up0 \expndtw-1\charscalex10 0 it through millions of our years of geologic history, during which vast forest s grew \line \up0 \expndtw0\charscalex106 and decayed, producing coal; sea life perished, producing oil; surface rocks \line \up0 \expndtw0\charscalex102 weathe red, producing forests and valleys; and from time to time great creative \line \ up0 \expndtw-3\charscalex100 acts of God took place. \par\pard\qj \li2520\sb0\sl -273\slmult0 \par\pard\qj\li2520\ri1602\sb14\sl-273\slmult0 \up0 \expndtw0\chars calex103 Finally, when every river had cut its intended course, when e very \up0 \expndtw0\charscalex105 mountain was in its purposed place, when every animal was on earth \up0 \expndtw0\charscalex105 according to blueprint, then h e whom all creation anticipated is made, \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf9\f10\fs24 MAN\ul0\nosupersub\cf8\f9\fs24 , in whom alone is the breath of God.\ul0\super\cf22\f23\fs23 196 \par\pard\qj \li1800\sb0\sl-275\slmult0 \pa r\pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 Ramm argues strongly that his view is not to be confused with theistic \up0 \expndtw-2\charscalex100 evolution which ca lls for creation from within with no acts \ul0\nosupersub\cf9\f10\fs24 d e novo\ul0\nosupersub\cf8\f9\fs24 , and he \up0 \expndtw0\charscalex102 conten ds that the Bible nowhere states that all of God's works must be \up 0 \expndtw0\charscalex106 instantaneous. Omission of the means God used in creat ion, he says, more \up0 \expndtw-3\charscalex100 effectively brings out the magn ificence of God's power. \par\pard\ql \li2520\ri1602\sb261\sl-280\slmult0\fi465 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf9\f10\fs24 God says and it comes to pass!\ul0\nosupersub\cf8\f9\fs24 Expositors have been mistaken in \up0 \ex pndtw0\charscalex100 assuming (i) this cannot involve time, and (ii) this cannot involve process \up0 \expndtw-1\charscalex100 . Only by the ponderous methods o f science followed through centuries \up0 \expndtw-2\charscalex100 of time do we commence to unravel the \ul0\nosupersub\cf9\f10\fs24 how\ul0\nosupersub\cf8\f9\ fs24 of the universe. From science \up0 \expndtw-3\charscalex100 we learn (i) a ny time element and (ii) any process involved. \ul0\super\cf22\f23\fs23 197 \par \pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper sub\cf6\f7\fs24 Local Creation Theory \par\pard\qj \li1800\sb0\sl-276\slmult0 \p ar\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi291 \up0 \expndtw0\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 This view was proposed by John Pye Smith a century ag

o in his book, \ul0\nosupersub\cf9\f10\fs24 On the \up0 \expndtw0\charscalex100 Relation Between the Holy Scriptures and Certain Parts of Geological Science\ul0 \nosupersub\cf8\f9\fs24 . \up0 \expndtw0\charscalex103 He suggested that there w ere two creation accounts in Genesis, one of which \up0 \expndtw0\charscalex100 was universal and has a history such as described by geologists, and the other \ up0 \expndtw0\charscalex104 which was local and comparatively recent and concern ed only the land of the \up0 \expndtw-3\charscalex100 Jews. This view never beca me popular. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 Successive Catastrophic Theories \par\pard\ql \l i1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1 800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li180 0\sb42\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0 \super\cf23\f24\fs19 195\ul0\nosupersub\cf7\f8\fs20 Ramm, \ul0\nosupersub\cf24\ f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 222. \par\pard\ql \li1800\sb1\ sl-217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 196\ul0\no supersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\f s20 ., p. 228. \par\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \expndtw-2\charscal ex100 \ul0\super\cf23\f24\fs19 197\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\c f24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 219 \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb3 0\sl-230\slmult0 \up0 \expndtw-2\charscalex100 182 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz419\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g184}{\bkmkend Pg184}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0\fi268 \up0 \ex pndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 Cuvier, a French naturalist at the beginning of the nineteenth century and \up0 \expndtw0\charscalex100 Agassiz , a Swiss naturalist who later became associated with Harvard, believed \up0 \ex pndtw0\charscalex100 that in the past there had been a series of catastrophic ev ents, each followed by \up0 \expndtw0\charscalex103 the creation of new forms of life and a long period of uniform geologic activity. \up0 \expndtw-1\charscalex 100 They were creationists, but their theories produced no harmony between scien ce \up0 \expndtw-2\charscalex100 and the Genesis account. \par\pard\ql \li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charsca lex100 \ul0\nosupersub\cf6\f7\fs24 Theological Interpretation of Genesis \par\pa rd\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1606\sb10\sl-275\slmult0\ fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This view conten ds that the Bible is concerned only with spiritual truth and was \up0 \expndtw0\ charscalex104 never intended to teach scientific truth. Hence the writer is not telling when or \up0 \expndtw0\charscalex100 how God created, but only that God is the Originator of all things. This theory is \up0 \expndtw0\charscalex102 bas ed upon a very unsatisfactory view of Inspiration, that spiritual truth may be \ up0 \expndtw-3\charscalex100 stated in language which is false scientifically. \ par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 CONCLUSION \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\ qj\li1800\ri1608\sb8\sl-276\slmult0\fi276 \up0 \expndtw-2\charscalex100 \ul0\nos upersub\cf8\f9\fs24 The fact that Bible-believing Christians have such varied id eas on the time and \up0 \expndtw0\charscalex102 the method of creation indi cates that this is not an area for dogmatism. \up0 \expndtw0\charscalex1

00 Objections can be made against each of the foregoing theories: one may seem \ up0 \expndtw0\charscalex106 more tenable than all the others in light of our pre sent knowledge. Scientific \up0 \expndtw-1\charscalex100 theories are in a const ant state of flux, so that an interpretation of Genesis which \up0 \expndtw-1\ch arscalex100 accords with science today may have to be changed tomorrow. The allimportant \up0 \expndtw-2\charscalex100 truth is that God as Creator is Sovereig n Lord of the Universe. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1 800\sb20\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs4 8 24\ul0\nosupersub\cf20\f21\fs32 THEORIES OPPOSED TO BIBLICAL CREATION \par\pa rd\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb51\sl-276\slmult0\ fi281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 As previously st ated the Biblical doctrine of creation \ul0\nosupersub\cf9\f10\fs24 ex nihilo\ul 0\nosupersub\cf8\f9\fs24 by God is unique \up0 \expndtw0\charscalex103 among th e religious philosophies of the world. And as Hodge states: "That the \up0 \expn dtw0\charscalex102 mutable cannot be eternal, would seem to be self-evident.''\u l0\super\cf22\f23\fs23 198\ul0\nosupersub\cf8\f9\fs24 Therefore men \up0 \exp ndtw-1\charscalex100 almost universally have supposed that the earth must have h ad a beginning. But \up0 \expndtw0\charscalex106 how did it begin and from whenc e came the material from which it is made? \up0 \expndtw0\charscalex107 Science can only speculate and can never give any final answers on these \up0 \expndtw0\ charscalex100 questions. But whether the answers come from science or f rom the world \up0 \expndtw0\charscalex102 religions, the speculations usually involve the preexistence of matter: the earth \up0 \expndtw0\charscalex107 was made from some kind of primordial stuff, either by a divinity or by blind \up0 \ expndtw0\charscalex103 forces of nature. These speculations concerning the begin ning of the universe \up0 \expndtw-3\charscalex100 may be classified under the f ollowing heads: \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 MATERIALISM \par\pard\qj \li1800\sb0\sl-280\ slmult0 \par\pard\qj\li1800\ri1617\sb1\sl-280\slmult0\fi281 \up0 \expndtw-1\char scalex100 \ul0\nosupersub\cf8\f9\fs24 Materialism, which denies the existence of aught but matter, must of necessity \line \up0 \expndtw-1\charscalex100 postula te the eternity of matter, since it is a universally accepted maxim that "out \p ar\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \ up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 19 8\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24\f25\fs20 Syste matic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publis hing Co., reprint 1940), I, \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expnd tw-2\charscalex100 p. 550. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expnd tw-2\charscalex100 183 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz373\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g185}{\bkmkend Pg185}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 of nothing, nothing comes" (\ul0\nosu persub\cf9\f10\fs24 ex nihilo nihil fit\ul0\nosupersub\cf8\f9\fs24 ). Atomic sci entists have discovered \line \up0 \expndtw0\charscalex100 that there are three basic building blocks in the universe, protons, neutrons, and \line \up0 \expndt w0\charscalex102 electrons, out of which every element in existence may be forme

d. One proton \line \up0 \expndtw0\charscalex100 united with one electron makes hydrogen, the lightest of all substances. Eighty-\line \up0 \expndtw0\charscalex 104 two protons, one hundred twenty-one neutrons and eighty-two electron s \line \up0 \expndtw0\charscalex104 combined make lead. It is natural to assume that at one time all matter in the \line \up0 \expndtw0\charscalex102 universe existed as simply a huge cloud of these particles as yet uncombined. \line \up0 \expndtw0\charscalex100 Where these atomic particles came from science cannot te ll. Scientists who are \line \up0 \expndtw0\charscalex103 theistic in their thin king would probably say that God created them; those who \line \up0 \expndtw0\ch arscalex104 are atheistic would be forced to say that these particles have alway s existed. \line \up0 \expndtw0\charscalex107 That the universe was at one time such a collection of particles is the basic \line \up0 \expndtw0\charscalex100 c oncept of the \ul0\nosupersub\cf9\f10\fs24 Big Bang Theory\ul0\nosupersub\cf8\f9 \fs24 , currently popular with many astronomers. This \line \up0 \expndtw0\chars calex100 theory states that this super-heated cloud of atomic particles exploded about 10 \line \up0 \expndtw-2\charscalex100 billion years ago, throwing matter in all directions, which upon cooling formed into \line \up0 \expndtw0\charscal ex100 planets, stars, and galaxies. Those who hold this view along with the eter nity of \line \up0 \expndtw0\charscalex100 matter are forced to go further and suppose that when this big bang has \line \up0 \expndtw-2\charscalex 100 expended all of its energy, the expanding universe will begin to shrink and in time \line \up0 \expndtw0\charscalex102 come back to its original condition, only to explode again, and then to continue \line \up0 \expndtw-2\charscalex100 indefinitely through these 10 billion year cycles, even as it has from eternity past. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl -274\slmult0\fi309 \up0 \expndtw0\charscalex100 Various theories have been propo sed to explain the origin of the earth and of \up0 \expndtw-1\charscalex100 the solar system. These theories are not necessarily atheistic, since it is possible \up0 \expndtw-2\charscalex100 to hold that while God created all matter in the beginning, He used natural means \up0 \expndtw0\charscalex100 to form this ma tter into its present condition. This is the distinction which \up0 \ex pndtw-1\charscalex100 theologians make between immediate and mediate creation: t he former referring \up0 \expndtw0\charscalex100 to the instantaneous creation o f matter out of nothing, and the latter the using of \up0 \expndtw0\charscalex10 0 material already created to form a new thing, such as God using the dust of th e \up0 \expndtw-3\charscalex100 earth to form man's body. \par\pard\ql \li1800\s b265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Th e Nebular Hypothesis \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800 \ri1590\sb7\sl-277\slmult0\fi278 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f8\f9\fs24 This theory was proposed by Immanuel Kant and Laplace. They reasoned that \up0 \expndtw0\charscalex107 the solar system was formed by a large saucershaped cloud of gas slowly \up0 \expndtw-2\charscalex100 rotating and constant ly contracting by gravitation between its particles. As it \up0 \expndtw 0\charscalex100 shrank its speed of rotation steadily increased until centrifuga l force of the outer \up0 \expndtw0\charscalex100 particles overcame gravitation , causing one ring of gas after another to separate \line \up0 \expndtw0\charsca lex100 and each ring condensing to form a planet. For over a century scientists held to \line \up0 \expndtw0\charscalex100 this explanation, until it was discov ered the sun was rotating much too slowly to \up0 \expndtw-3\charscalex100 agree with the theory. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 The Close-Encounter Hypothesis \par\pard\q j \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi26 8 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This is sometimes called the Tidal, Collision, or Planetesimal Theory. It \line \up0 \expnd tw0\charscalex104 supposes that in the distant past another star came very close to our Sun but \line \up0 \expndtw-1\charscalex100 was travelling fast enough t o avoid a collision (a variation of the theory supposes \line \up0 \expndtw-1\ch arscalex100 a partial collision did occur), causing great tidal bulges on the Su n which were \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\

sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 184 \pa r\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg186} {\bkmkend Pg186}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\ sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl -274\slmult0 \par\pard\qj\li1800\ri1607\sb118\sl-274\slmult0 \up0 \expndtw0\char scalex100 \ul0\nosupersub\cf8\f9\fs24 torn loose to form a ribbon of incandescen t material between the two stars. The \line \up0 \expndtw0\charscalex100 ribbon cooled and condensed into liquid masses forming the planets. The \line \up0 \expndtw0\charscalex104 Planetesimal variation supposes that the matter to rn from the sun cooled and \line \up0 \expndtw-1\charscalex100 condensed into sm all solid bodies (planetesimals) which in turn grew into planets \line \up0 \exp ndtw0\charscalex106 by repeated collisions. Neither the Tidal nor the Planetesim al theories could \line \up0 \expndtw-2\charscalex100 explain the rotation of th e planets or why the larger planets were farthest from the \line \up0 \expndtw0\ charscalex102 Sun. The Collision theory seemed to account for the rotation of th e planets but \line \up0 \expndtw-2\charscalex100 left unexplained the fact that the larger planets are the more distant ones. \par\pard\ql \li1800\sb265\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Modern Nebula r Theory \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10 \sl-275\slmult0\fi277 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 More recently scientists have returned to a revision of the Nebular Hypothesis. \up0 \expndtw0\charscalex104 One suggestion is that the planets were formed by t he growth of nuclei in the \up0 \expndtw-2\charscalex100 nebula rather than by t he separation of gaseous rings. Another suggestion is that \up0 \expndtw0\charsc alex100 the Sun passed through a cloud of dust and gas and picked up enough mate rial \up0 \expndtw-3\charscalex100 to form the planets. \par\pard\ql \li2001\sb0 \sl-276\slmult0 \par\pard\ql\li2001\sb9\sl-276\slmult0 \up0 \expndtw-3\charscale x100 A college-level science textbook states: \par\pard\qj \li2520\sb0\sl-275\sl mult0 \par\pard\qj\li2520\ri1602\sb10\sl-275\slmult0 \up0 \expndtw-1\charscalex1 00 Some recent hypotheses meet this challenge (of producing a solar system \up0 \expndtw0\charscalex100 like the one we know) more successfully than did the neb ular hypothesis, \up0 \expndtw0\charscalex100 but no one of them has been able t o answer all objections. At present we \up0 \expndtw0\charscalex102 simply do no t know how the solar system was formed, but astronomers \up0 \expndtw-3\charscal ex100 and physicists never tire of making guesses.\ul0\super\cf22\f23\fs23 199 \ par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 DUALISM \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\ li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex108 \ul0\nosuper sub\cf8\f9\fs24 Dualism teaches that there are two distinct, irreducible, selfexistent \up0 \expndtw-1\charscalex100 substances or principles, God and m atter, or that there are two eternally existing \up0 \expndtw0\charscalex100 ant agonistic spirits or gods, one good and the other evil. Of the former type Dr. \ up0 \expndtw-3\charscalex100 Strong states: \par\pard\qj \li2520\ri1608\sb264\sl -276\slmult0 \up0 \expndtw0\charscalex102 Dualism seeks to show how the One beco mes many, how the Absolute \line \up0 \expndtw-1\charscalex100 gives birth to th e relative, how the good can consist with the evil. The \ul0\nosupersub\cf9\f10\ fs24 hule \line \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf8\f9\fs24 (matter ) of Plato seems to have meant nothing but empty space, whose \line \up0 \expndt w0\charscalex102 not-being, or merely negative existence, prevented the full rea lization of \line \up0 \expndtw0\charscalex102 the divine ideas. Aristotle regar ded the \ul0\nosupersub\cf9\f10\fs24 hule\ul0\nosupersub\cf8\f9\fs24 as a more positive cause of \line \up0 \expndtw0\charscalex102 imperfection,-it was like t he hard material which hampers the sculptor in \line \up0 \expndtw0\charscalex10 0 expressing his thought. The real problem for both Plato and Aristotle was \lin e \up0 \expndtw-1\charscalex100 to explain the passage from pure spiritual existence to that which is \line \up0 \expndtw0\charscalex100 phenomenal a nd imperfect, from the absolute and unlimited to that which \line \up0 \expndtw0 \charscalex100 exists in space and time. Finiteness, instead of being c reated, was \line \up0 \expndtw0\charscalex109 regarded as having eternal e xistence and as limiting all divine \line \up0 \expndtw-1\charscalex100 man

ifestations. The \ul0\nosupersub\cf9\f10\fs24 hule\ul0\nosupersub\cf8\f9\fs24 , from being a mere abstraction, became either a \par\pard\ql \li1800\sb0\sl-230\s lmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \u l0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 199\ul0\nosupersub\cf7\f8\fs20 K onrad Krauskopf, \ul0\nosupersub\cf24\f25\fs20 Fundamentals of Physical Science\ ul0\nosupersub\cf7\f8\fs20 (New York: McGraw-Hill Book Co., Inc., 1953), \par\p ard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 p. 98. \par\par d\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 185 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz388\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g187}{\bkmkend Pg187}\par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520 \sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\s b0\sl-270\slmult0 \par\pard\qj\li2520\ri1591\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 negative or a positive source of evil . The Alexandrian Jews, under the \up0 \expndtw-2\charscalex100 influence of H ellenic culture, sought to make this dualism explain the \up0 \expndtw-3 \charscalex100 doctrine of creation.\ul0\super\cf22\f23\fs23 200 \par\pard\qj \l i1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-274\slmult0\fi268 \u p0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The other form of Dualis m which holds to the existence of two equally powerful \line \up0 \expndtw0\char scalex102 antagonistic spirits does not teach the eternity of matter, but rather that the evil \line \up0 \expndtw0\charscalex100 spirit is the creator of matte r. Manicheanism, a blending of Oriental dualism with \line \up0 \expndtw0\charsc alex106 Christianity, is perhaps the outstanding example of this teaching. From time \line \up0 \expndtw0\charscalex100 immemorial man has sought to reconcile t he existence of a finite, changing, and \line \up0 \expndtw0\charscalex103 evil world with that of an infinite, holy God. Dualism tries to find the solution in \line \up0 \expndtw0\charscalex100 postulating either the existence of an evil g od who has created the world or has \line \up0 \expndtw-2\charscalex100 made it his instrument, or the eternity of matter along with the eternity of God. \par\p ard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\ fi268 \up0 \expndtw0\charscalex103 This view is not to be confused with the Bibl ical teaching concerning Satan. \up0 \expndtw0\charscalex100 While Satan is call ed the god of this age, Scripture represents him as a created \up0 \expndtw0\cha rscalex100 being, of great power, whom God for reasons best known to Himself per mits to \up0 \expndtw0\charscalex100 usurp power for the present time. This evil spirit was created good and holy, so \up0 \expndtw-1\charscalex100 that in the original creation there was no evil. Satan fell and became evil through \up0 \ex pndtw-3\charscalex100 an act of his own volition. \par\pard\ql \li1800\sb264\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 EMANATIONI SM \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1576\sb8\sl-276 \slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The view just considered was basic to Alexandrian gnosticism, even as this \line \up0 \e xpndtw0\charscalex104 view is basic to Syrian gnosticism. This teaching states t hat the universe has \line \up0 \expndtw0\charscalex104 been produced by success ive emanations from the substance of God. These \line \up0 \expndtw0\charscalex1 04 emanations were called Aeons. The idea involved may be symbolized by the \lin e \up0 \expndtw0\charscalex108 rays of the Sun which are very intense at its sur face but which decrease in \line \up0 \expndtw0\charscalex100 intensity with dis

tance until at last they disappear in darkness in the far reaches \line \up0 \ex pndtw0\charscalex104 of space. So it was thought that the emanations from God's substance, being \line \up0 \expndtw0\charscalex102 separated from Him by greate r and greater distances produce a world of spirit, \line \up0 \expndtw0\charscal ex103 the intensity of which varied inversely with its distance from the source until at \line \up0 \expndtw0\charscalex102 length it vanished in matter. The th eory of the Aeons was an attempt to build a \line \up0 \expndtw-2\charscalex100 bridge over the gulf between the divine and the human, between spirit and \line \up0 \expndtw0\charscalex100 matter. In more recent times the doctrine of emanation has been held by \line \up0 \expndtw0\charscalex100 Swedenborg. Strong quotes him: "Every one who thinks from clear reason sees \lin e \up0 \expndtw0\charscalex100 that the universe is not created from nothing ... . All things were created out of a \line \up0 \expndtw-1\charscalex100 substance .... As God alone is substance in itself and therefore the real essence, \line \up0 \expndtw-2\charscalex100 it is evident that the existence of things is from no other source.''\ul0\super\cf22\f23\fs23 201 \par\pard\ql \li1800\sb264\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CREATION FRO M ETERNITY \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb 1\sl-280\slmult0\fi285 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The argument for this view goes something like this: If God is eternal He must \line \up0 \expndtw0\charscalex105 have been eternally manifesting His power whi ch is seen in creation. If He is \line \up0 \expndtw0\charscalex100 immutable, H e must always have had a creation, since to think otherwise would \par\pard\qj \ li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri3384\sb94\sl-240\slmult0 \up0 \e xpndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 200\ul0\ nosupersub\cf7\f8\fs20 A. H. Strong, \ul0\nosupersub\cf24\f25\fs20 Systematic T heology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1907), p. 3 78. \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 201\ul0\nosupersub\cf 7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 3 86. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 186 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz375\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g188}{\bkmkend Pg188}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 show change in Him. If He is love, He must always have had creatures upon \line \up0 \expndtw-2\charscalex100 which t o bestow His love. This was somewhat the way in which Origen reasoned, \line \up 0 \expndtw0\charscalex103 and others in modern times have followed his line of r easoning. Creation from \line \up0 \expndtw-2\charscalex100 eternity is a contra diction in terms. Creation is an act which brings something into \line \up0 \exp ndtw-1\charscalex100 being, but since eternity had no beginning an eternal creat ion could have had no \line \up0 \expndtw0\charscalex105 beginning. Besides maki ng matter eternal this view says that the universe is \line \up0 \expndtw0\chars calex102 necessary to God's existence. Any necessitarian view of creation is con trary to \line \up0 \expndtw-3\charscalex100 Scriptural teaching. \par\pard\ql \ li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7 \fs24 SPONTANEOUS GENERATION \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\q j\li1800\ri1594\sb8\sl-276\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosu

persub\cf8\f9\fs24 The unscriptural theories thus far considered have con cerned chiefly the \line \up0 \expndtw-2\charscalex100 material universe. Spon taneous generation has reference to the beginning of life. \line \up0 \expndtw0\ charscalex100 Many biologists before Pasteur believed that matter had the power under proper \line \up0 \expndtw-2\charscalex100 circumstances to develop liv ing substance, but since Pasteur's experiments, \line \up0 \expndtw-2\chars calex100 along with those of other biologists, proved beyond doubt the falsity o f the theory, \line \up0 \expndtw0\charscalex104 only uneducated and superstitio us people hold to this belief. Fuller and Tippo \line \up0 \expndtw0\charscalex1 04 state: "The generally accepted belief at present, then, is that living organi sms \line \up0 \expndtw0\charscalex103 develop only as offspring of other living beings, never as products of nonliving \line \up0 \expndtw-2\charscalex100 subs tances.''\ul0\super\cf22\f23\fs23 202\ul0\nosupersub\cf8\f9\fs24 They show the anomoly of the scientist who rejects Divine \line \up0 \expndtw-1\ch arscalex100 Creation, for "he must reverse his explanation of the origin of the \ul0\nosupersub\cf9\f10\fs24 first\ul0\nosupersub\cf8\f9\fs24 protoplasm \line \up0 \expndtw0\charscalex100 to explain the origin of all subsequent living prot oplasm from the first protoplast. \line \up0 \expndtw0\charscalex104 In other wo rds, spontaneous generation, according to these opponents of the \line \up0 \exp ndtw0\charscalex100 idea of Divine Creation, worked when the first living substa nce was formed, but \line \up0 \expndtw-2\charscalex100 probably hasn't worked s ince.''\ul0\super\cf22\f23\fs23 203\ul0\nosupersub\cf8\f9\fs24 These writers are very fair in stating that those \line \up0 \expndtw0\charscalex103 who place their faith in Divine Creation have just as much justification for their \line \up0 \expndtw-1\charscalex100 belief as do the scientists who believe that spont aneous generation worked once \line \up0 \expndtw-2\charscalex100 in the beginni ng. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0 \nosupersub\cf6\f7\fs24 LIFE FROM OUTER SPACE \par\pard\qj \li1800\sb0\sl-276\sl mult0 \par\pard\qj\li1800\ri1605\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charsca lex103 \ul0\nosupersub\cf8\f9\fs24 Since the advent of the Space Age new interes t has been generated in this \line \up0 \expndtw-2\charscalex100 theory. The vie w had been propounded that life on the earth may have originated \line \up0 \exp ndtw-2\charscalex100 from bacteria carried to earth by a meteorite from outer sp ace, but in the absence \line \up0 \expndtw0\charscalex103 of any credible evide nce the theory had lost many of its adherents. Since man \line \up0 \expndtw0\ch arscalex100 has learned to navigate in space, new speculations have arisen as to the origin \line \up0 \expndtw0\charscalex103 of life. According to a press rep ort in 1960, Prof. Thomas Gold, director of the \line \up0 \expndtw-2\charscalex 100 Cornell University Center for Radiophysics and Space Research, think s that \line \up0 \expndtw0\charscalex100 bacteria, viruses or other lower form s of life might have been in garbage left on \line \up0 \expndtw0\charscalex106 earth by spacemen who visited the earth a billion years ago, and that these \lin e \up0 \expndtw-2\charscalex100 bacteria have evolved into all of the present fo rms of life. Even if this theory could \line \up0 \expndtw0\charscalex108 be pro ved true it would explain, not the origin of life itself, but only how life \lin e \up0 \expndtw0\charscalex100 originated on the planet Earth. It is stra nge that reputable scientists allow \line \up0 \expndtw-2\charscalex100 them selves to promote such speculations for which there is not a shred o f \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri2180\sb94\sl-240 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f 24\fs19 202\ul0\nosupersub\cf7\f8\fs20 Harry J. Fuller and Oswald Tippo, \ul0\n osupersub\cf24\f25\fs20 College Botany\ul0\nosupersub\cf7\f8\fs20 (New York: He nry Holt and Co., 1949), p. 24. \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f2 4\fs19 203\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\no supersub\cf7\f8\fs20 ., p. 25. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \e xpndtw-2\charscalex100 187 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz380\shplid0

{\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g189}{\bkmkend Pg189}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1626\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 evidence, and at the same time brand as unscientific the belief that a Man once \up0 \expndtw-3\charscalex100 did com e to earth from another world Who was the Creator of life. \par\pard\qj \li1800\ sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1563\sb13\sl-275\slmult0\fi272 \up0 \ex pndtw-1\charscalex100 The authors of \ul0\nosupersub\cf9\f10\fs24 College Botany \ul0\nosupersub\cf8\f9\fs24 , quoted above, are correct when they say: "It is \u p0 \expndtw0\charscalex105 possible that the problem of life's beginning on our planet will always remain \up0 \expndtw-1\charscalex100 insoluble, a philosophic al question rather than a subject capable of experimental \up0 \expndtw-3\charsc alex100 investigation and solution.''\ul0\super\cf22\f23\fs23 204\ul0\nosupersub \cf8\f9\fs24 Divine Creation is the subject of faith. The origin of \up0 \exp ndtw-4\charscalex100 matter or of life can never be determined by scientific exp eriment. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 EVOLUTION \par\pard\qj \li1800\sb0\sl-280\slmult0 \ par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Sir Robert Anderson prefaces one of his chapters in his book, \ul0\nosupersub\cf9\f10\fs24 A Doubter's \up0 \expndtw-3\charscalex100 Doubts About Science and Religion\ul0\nosupersub\cf8\f9\fs24 , with this quotat ion: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb10\sl275\slmult0\fi465 \up0 \expndtw0\charscalex102 It's lovely to live on a raft. We had the sky up there all speckled with \up0 \expndtw0\charscalex101 stars, and we used to lay on our backs and look up at them and discuss \up0 \expndtw0\chars calex103 about whether they were made, or only just happened. Jim he allowed \up 0 \expndtw0\charscalex100 they was made, but I allowed they happened; I judged i t would have took \up0 \expndtw-1\charscalex100 too long to make so many. Jim sa id the moon could, a laid them; well, that \up0 \expndtw0\charscalex100 looked k ind of reasonable, so I didn't say nothing against it, because I've \up0 \expndt w0\charscalex100 seen a frog lay most as many, so of course it could be done. We used to \up0 \expndtw0\charscalex106 watch the stars that fell, too, and see th em struck down. Jim allowed \up0 \expndtw-3\charscalex100 they'd got spoiled and was hove out of the nest. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\ li2068\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Anderson goes on to say: \par\pard\qj \li2520\ri1600\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex103 I n this charming piece of fooling, Mark Twain states the problems \up0 \expndtw0\charscalex100 admirably. The question is whether things were ma de, or "only just \up0 \expndtw0\charscalex100 happened." But Jim, being a philosopher, suggested evolution as a \up0 \expndtw0\charscalex102 compro mise, and Huck Finn's deism was not intelligent enough or \up0 \expndtw -3\charscalex100 vigorous enough to resist it.\ul0\super\cf22\f23\fs23 205 \par\ pard\qj \li1800\ri1607\sb266\sl-273\slmult0\fi278 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Actually the theory of Evolution has nothing whatsoe ver to say about the origin \line \up0 \expndtw0\charscalex103 of life itself: i t has to do with the development of organisms after life came into \line \up0 \e xpndtw-1\charscalex100 being. Evolutionists do, however, have a theory on the or igin of life: most of them \line \up0 \expndtw-1\charscalex100 suppose that life "just happened" through some kind of spontaneous generation. \par\pard\ql \li18 00\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\cha rscalex100 \ul0\nosupersub\cf6\f7\fs24 Definitions \par\pard\qj \li1800\sb0\sl-2

70\slmult0 \par\pard\qj\li1800\ri1603\sb19\sl-270\slmult0\fi304 \up0 \expndtw-1\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 The general meaning of evolution, acco rding to the dictionary, is development \line \up0 \expndtw-2\charscalex100 or g rowth. The Bible clearly teaches this kind of evolution. There is evolution from \line \up0 \expndtw-2\charscalex100 the egg to the mature plant or animal. Vari ations between individuals of the same \par\pard\ql \li1800\sb0\sl-230\slmult0 \ par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb224\sl-230\slmult0 \ up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 20 4\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\ cf7\f8\fs20 ., p. 25. \par\pard\qj \li1800\ri1643\sb0\sl-240\slmult0 \up0 \expnd tw-2\charscalex100 \ul0\super\cf23\f24\fs19 205\ul0\nosupersub\cf7\f8\fs20 Sir Robert Anderson, \ul0\nosupersub\cf24\f25\fs20 A Doubter\u8217?s Doubts About Sc ience and Religion\ul0\nosupersub\cf7\f8\fs20 , (New York: Gospel Publishing \up 0 \expndtw-3\charscalex100 House, 1909), p. 22. \par\pard\ql \li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 188 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz349\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g190}{\bkmkend Pg190}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1626\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf9\f10\fs24 kind\ul0\nosupersub\cf8\f9\fs24 app ear to be limited only by the number of individuals. But this is not what \up0 \ expndtw-3\charscalex100 scientists mean by evolution. \par\pard\qj \li2520\sb0\s l-273\slmult0 \par\pard\qj\li2520\ri1608\sb17\sl-273\slmult0\fi134 \up0 \expndtw 0\charscalex100 Evolution is an integration of matter and concomitant di ssipation of \up0 \expndtw-1\charscalex100 motion, during which the matter passes from an indefinite incoherent \up0 \expndtw0\charscalex102 homogenei ty to a definite coherent heterogeneity, and during which the \up0 \expndtw-3\ch arscalex100 retained motion undergoes a parallel transformation. \par\pard\qj \l i1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0 \up0 \exp ndtw0\charscalex105 This is Herbert Spencer's definition as quoted by Sir R. And erson. Anderson \up0 \expndtw-3\charscalex100 remarks on this definition: \par\p ard\qj \li2520\ri1600\sb263\sl-277\slmult0 \up0 \expndtw-1\charscalex100 If this cacophonous sentence be translated into English, it will be found to \up0 \expn dtw-1\charscalex100 contain some element of truth. Herbert Spencer does not here pretend, as \up0 \expndtw0\charscalex102 the careless reader of his philosophy might suppose, that matter itself is \up0 \expndtw0\charscalex103 capable of pro ducing any such results. Every change is due to motion, \up0 \expndtw0\charscale x104 and behind motion is the power which causes it. What and where that \up0 \e xpndtw0\charscalex100 power is, Herbert Spencer cannot tell. He calls it Force, but he might just \up0 \expndtw-2\charscalex100 as well term it Jupiter or Baal. Were he to assert that it is unknown, no one \up0 \expndtw-1\charscalex100 coul d object, however much he differed from him. But with the aggressive \up0 \expnd tw0\charscalex100 insolence of unbelief he declares it to be "unknowable," thus shutting the \up0 \expndtw-3\charscalex100 door for ever against all religion.\u l0\super\cf22\f23\fs23 206 \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expnd tw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Fuller and Tippo state: \par\pard \qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1604\sb8\sl-276\slmult0 \up 0 \expndtw0\charscalex100 The concept of organic evolution... holds that the fir

st living organisms on \up0 \expndtw0\charscalex100 the earth were very simple i n structure, that all plants and animals which \up0 \expndtw0\charscalex104 have appeared on the earth are descendants of the simple, primordial \up0 \expndtw0\ charscalex100 organisms, and that during the main course of evolutionary change, there \up0 \expndtw0\charscalex106 has occurred an ever-increasing structural complexity and \up0 \expndtw-3\charscalex100 diversification.\u l0\super\cf22\f23\fs23 207 \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expnd tw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 History \par\pard\qj \li1800\sb0\ sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw 0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Although some of the ancient Greek p hilosophers held views which may be \up0 \expndtw0\charscalex100 classified as e volutionary, it was not until Darwin published his \ul0\nosupersub\cf9\f10\fs24 Origin of Species \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 in 1 859 that the doctrine was given a scientific basis and became foundational to \u p0 \expndtw0\charscalex103 the biological sciences. While Darwin, having s tudied for the ministry at \up0 \expndtw0\charscalex100 Edinburgh, was not a n atheist, his theory has become one of the most powerful \up0 \expndtw-3\charsc alex100 weapons of atheism and anti-christianity. \par\pard\qj \li1800\sb0\sl-27 3\slmult0 \par\pard\qj\li1800\ri1588\sb14\sl-273\slmult0\fi268 \up0 \expndtw-2\c harscalex100 Other men before Darwin had speculated about the transforma tion of the \line \up0 \expndtw0\charscalex100 species, notably Lamarck, a French naturalist. He had observed, as every \line \up0 \expndtw-2\charsc alex100 thoughtful person has, that no two individuals are exactly alike. He dev eloped the \line \up0 \expndtw-2\charscalex100 doctrine that acquired characteri stics are inherited. If a certain animal had to \par\pard\ql \li1800\sb0\sl-230\ slmult0 \par\pard\ql\li1800\sb113\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 206\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 74. \par\par d\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f 24\fs19 207\ul0\nosupersub\cf7\f8\fs20 Fuller and Tippo\ul0\nosupersub\cf24\f25 \fs20 , op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 860. \par\pard\ql \li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30 \sl-230\slmult0 \up0 \expndtw-2\charscalex100 189 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz368\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g191}{\bkmkend Pg191}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1590\sb118\sl-274\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 reach up into the trees for it s food it would have to stretch its neck. Each \line \up0 \expndtw0\cha rscalex100 succeeding generation would thus inherit a little longer neck. This w ould explain \line \up0 \expndtw-2\charscalex100 the evolution of the giraffe. O n the other hand he believed that if animals stopped \line \up0 \expndtw0\charsc alex100 using a certain part of their body, that organ would atrophy. Thus when a certain \line \up0 \expndtw0\charscalex108 band of apes decided to move out of the trees and live on the ground they \line \up0 \expndtw0\charscalex102 stoppe d using their tails. Gradually their tails grew smaller and smaller through \lin e \up0 \expndtw0\charscalex102 disuse, and that would explain why man has no tai l. Of course, he claimed that \line \up0 \expndtw0\charscalex104 man does have a vestigial tail, the coccyx, which is the end of the spine. The \line \up0 \expn

dtw0\charscalex103 coccyx, however, does not have any of the characteristics of being a separate \line \up0 \expndtw-2\charscalex100 appendage; it is simply the end of the spine, and as another has said, "After all, it \line \up0 \expndtw0\ charscalex100 does have to have an end." Lamarck's theory has since been disprov ed. There \line \up0 \expndtw0\charscalex100 has been no proof that acquired cha racteristics have ever been inherited. Since \line \up0 \expndtw0\charscalex108 the true mechanism of inheritance has been discovered to be in the \l ine \up0 \expndtw0\charscalex105 chromosomes of the germ cells, it is evident th at nothing which an individual \line \up0 \expndtw-2\charscalex100 acquires duri ng his lifetime could be passed on to his offspring, for the germ cells \line \u p0 \expndtw-2\charscalex100 are present at birth and maintain the same character istics throughout life. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1 800\ri1550\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 Darwin's main thesis was that of \ul0\nosupersub\cf9\f10\fs24 natural selection\ul0\nosu persub\cf8\f9\fs24 . He observed the \line \up0 \expndtw-1\charscalex100 comp etition in nature, the struggle for existence, and from that framed t he \line \up0 \expndtw0\charscalex103 doctrine of \ul0\nosupersub\cf9\f10\fs24 t he\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 survival of the\ul0\ nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 fittest\ul0\nosupersub\cf8\ f9\fs24 . He reasoned that the weak and diseased \line \up0 \expndtw0\charscalex 104 forms of life die off and become extinct, causing all living things to evolv e into \line \up0 \expndtw0\charscalex100 stronger, more virulent forms. Even th ough this principle is seen to be at work in \line \up0 \expndtw0\charscalex108 nature, it can explain only the survival of the stronger: it cannot explain the \line \up0 \expndtw0\charscalex100 evolution of one species into another. But th e fact of the matter is that the fittest \line \up0 \expndtw-1\charscalex100 do not always survive. Take the case of the protozoa. Scientists agree that these \ line \up0 \expndtw0\charscalex105 single-celled animals have been in existence e ver since life appeared on the \line \up0 \expndtw-3\charscalex100 earth. Evo lution tells us that all higher plants and animals descended from these \line \u p0 \expndtw0\charscalex105 protozoa. Darwin taught that the weaker die off and t he stronger survive and \line \up0 \expndtw-2\charscalex100 change into higher f orms. If this be true we should expect to find that these weak, \line \up0 \expn dtw0\charscalex102 microscopic animals would have become extinct millions of yea rs ago and that \line \up0 \expndtw0\charscalex106 they would have been supplant ed by a stronger progeny. But the fact is that \line \up0 \expndtw-1\charscalex1 00 these very same forms are still with us today, apparently doing as well in \line \up0 \expndtw0\charscalex108 surviving as they did at the dawn of time. Many of the supposedly superior \line \up0 \expndtw0\charscalex100 desc endants of the protozoa have become extinct, but the weaker parents have \line \ up0 \expndtw-3\charscalex100 survived. \par\pard\qj \li1800\ri1608\sb265\sl-275\ slmult0\fi268 \up0 \expndtw0\charscalex105 More recently Hugo de Vries has tried to explain Evolution on the basis of \line \up0 \expndtw-1\charscalex100 mutati ons. As stated above, it is now well known that all plants and animals have \lin e \up0 \expndtw0\charscalex100 reproductive cells containing chromosomes whi ch carry all of the inherited \line \up0 \expndtw-2\charscalex100 character istics. Lamarck and Darwin were ignorant of this fact. It has been \l ine \up0 \expndtw0\charscalex100 observed that infrequently when fertilization t akes place an accident may occur, \line \up0 \expndtw0\charscalex103 so that the companion chromosomes do not mate properly, or a chromosome \line \up0 \expndtw 0\charscalex107 may break and part of it may join the wrong chromosome. This pro duces a \line \up0 \expndtw0\charscalex100 change or mutation in the offspr ing. Very often the mutation is lethal: the \line \up0 \expndtw0\charscal ex102 offspring is born dead. When the change is not so drastic the offspring ma y be \line \up0 \expndtw0\charscalex102 sterile, so that it is not capable of re producing itself, or it may be deformed. \par\pard\ql \li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\no supersub\cf7\f8\fs20 190 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\ sb0\sl-240{\bkmkstart Pg192}{\bkmkend Pg192}\par\pard\qj \li1800\sb0\sl-270\slmu

lt0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult 0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270 \slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Mutations in t he fruit fly, which is used extensively in laboratory experiments, \line \up0 \e xpndtw0\charscalex100 have produced families without eyes or without wing s. These handicapped \line \up0 \expndtw-2\charscalex100 individuals would no doubt perish if man did not breed them in the laboratory. \par\pard\qj \li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \exp ndtw0\charscalex102 Modern biologists in general claim that the combined forces of natural \up0 \expndtw0\charscalex100 selection and mutations over m any millions of years are sufficient to explain the \up0 \expndtw0\charscalex103 evolution of all living things. There are, however, several serious objections to \up0 \expndtw0\charscalex100 this view. As already noted, geologists state th at the first real traces of fossil life \up0 \expndtw0\charscalex104 are to be f ound in the Cambrian strata which was laid down about 500 million \up0 \expndtw1\charscalex100 years ago. Now if sufficient mutations have taken place during t hese 500 millions \up0 \expndtw0\charscalex100 of years to produce the multitudi nous forms of life now present on earth it would \up0 \expndtw0\charscalex106 be only logical to suppose that during that vast period of time such changes \up0 \expndtw0\charscalex103 would have occurred so that no living thing today would very closely resemble \up0 \expndtw-3\charscalex100 the very early forms of life . But what are the facts? \par\pard\ql \li2068\sb265\sl-276\slmult0 \up0 \expndt w-3\charscalex100 According to Geologist A. H. Clark, \par\pard\qj \li2520\sb0\s l-280\slmult0 \par\pard\qj\li2520\ri1601\sb1\sl-280\slmult0\fi465 \up0 \expndtw2\charscalex100 The Fauna of the Cambrian period were singularly similar to the \line \up0 \expndtw0\charscalex100 animals of the present day ... the facts are that all of the fossils, even the \line \up0 \expndtw-2\charscalex100 very earliest of them, fall into existing major groups. This is indisputable.\ul 0\super\cf22\f23\fs23 208 \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndt w-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Gedney also quotes Zoologist W. K. Brooks on Cambrian life: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\l i2520\ri1608\sb14\sl-273\slmult0\fi451 \up0 \expndtw0\charscalex102 Far from sho wing us the simple unspecialized ancestors of modern \up0 \expndtw0\charscalex10 4 animals, they are most intensely modern themselves in the zoological \up0 \exp ndtw-1\charscalex100 sense, and they belong to the same order of nature as that which prevails \up0 \expndtw-3\charscalex100 at the present day. \par\pard\qj \l i1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up 0 \expndtw0\charscalex105 According to the mutation theory, it would seem highly improbable that so \up0 \expndtw0\charscalex106 many species of plant and anima l life would have remained true to type and \up0 \expndtw-2\charscalex100 would be identical with modern species after so many millions of years. \par\pard\qj \ li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 It should be observed also that mutations work mainly against the theory of \line \up0 \ex pndtw0\charscalex107 evolution. Most mutations arc detrimental, if not lethal. A nd not only so, but \line \up0 \expndtw0\charscalex100 mutations which have prod uced a new species have never been observed. Fruit \line \up0 \expndtw0\charscal ex100 flies may be bombarded with x-rays to produce mutations artificia lly. Such \line \up0 \expndtw-1\charscalex100 experiments have produced flies w ith slit eyes, white eyes, no eyes, with smooth \line \up0 \expndtw-2\charscalex 100 or spiny thorax, with straight or curly wings, with black or light bodies, w ith normal \line \up0 \expndtw-1\charscalex100 or deformed legs, but after all o f the variations have been produced we still have \line \up0 \expndtw0\charscale x105 fruit flies and not some different species. Even given millions of years fo r the \line \up0 \expndtw0\charscalex103 process to work it is unproved and inco nceivable that chance mutations could \line \up0 \expndtw0\charscalex104 have br ought about such purposeful and intricate mechanisms as the human \line \up0 \ex pndtw0\charscalex103 eye, to say nothing of the millions of other useful organs and organisms in the \line \up0 \expndtw0\charscalex100 world. Mutations may be the explanation of why we observe so many variations \line \up0 \expndtw-3\chars calex100 within species, but not of why we see so many species. \par\pard\ql \li

1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 208\ul0\nosupersu b\cf7\f8\fs20 Edwin K. Gedney, \ul0\nosupersub\cf24\f25\fs20 Modern Science and Christian Faith\ul0\nosupersub\cf7\f8\fs20 (Wheaton, IL: Van Kampen Press, 194 8), p. 33. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 191 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz372\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g193}{\bkmkend Pg193}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9 2\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Evide nces for Evolution \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\r i1607\sb1\sl-280\slmult0\fi292 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8 \f9\fs24 Fuller and Tippo list eight chief evidences which are supposed to demon strate \up0 \expndtw-3\charscalex100 the fact of organic evolution. \ul0\super\c f22\f23\fs23 209 \par\pard\qj \li1800\ri1607\sb261\sl-280\slmult0\fi268 \up0 \ex pndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 Evidence from the study of fossils\ul0\nosupersub\cf8\f9\fs24 . It is customary to give the impression \line \up0 \expndtw0\charscalex103 that the ascending layers of rocks contain fossils which show a gradual \line \up0 \expndt w-1\charscalex100 ascending complexity of organisms. Evidence has already been p resented which \line \up0 \expndtw-2\charscalex100 indicates \up0 \expndtw-2\cha rscalex100 that \up0 \expndtw-2\charscalex100 several thousand species appear suddenly and \par\pard\qj \li1800\ri1608\sb17\sl-260\slmult0 \up0 \ expndtw-2\charscalex100 contemporaneously in the Cambrian and that evidenc e is wholly lacking for \up0 \expndtw-3\charscalex100 intermediate forms bet ween the various major groups or phyla. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-276\slmult0\fi283 \up0 \expndtw0\charscalex10 0 2. \ul0\nosupersub\cf9\f10\fs24 Evidence from the study of comparative morphol ogy\ul0\nosupersub\cf8\f9\fs24 . Evolutionists work on \line \up0 \expndtw0\char scalex103 the theory that structural similarity proves relationship. Thus every animal that \line \up0 \expndtw-1\charscalex100 has a backbone must be related t o a common ancestor. That is much like saying \line \up0 \expndtw0\charscalex100 that every vehicle that has four wheels must be related to a common prototype, \line \up0 \expndtw0\charscalex102 or that a boy with red hair is more closely r elated to all of those parents both of \line \up0 \expndtw0\charscalex104 whom h ave red hair, than he is to his own parents of whom only one has that \line \up0 \expndtw-2\charscalex100 color hair. Similarity may show relationship, but in m any cases it does not. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \u p0 \expndtw-1\charscalex100 3. \ul0\nosupersub\cf9\f10\fs24 Evidence from a study of comparative development or ontogeny\ul0\nosupersub\cf8\f9\fs24 . This \line \up0 \expndtw-1\charscalex100 argument is sometimes called the Biogen ic Hypothesis: "Ontogeny recapitulates \line \up0 \expndtw-1\charscalex100 phylo geny," that is, the individual in developing from the egg cell reduplicates the \line \up0 \expndtw0\charscalex108 history of the development of its species. Th e foetus of the human species \line \up0 \expndtw-1\charscalex100 begins as a si ngle-celled organism. It is said to be recapitulating the first stage in \line \ up0 \expndtw-1\charscalex100 its evolution, when it was an amoeba perhaps 500 mi

llion years ago. Since there \line \up0 \expndtw-1\charscalex100 are many simila rities between the human embryo and that of other animals all of \line \up0 \exp ndtw-2\charscalex100 these are said to show that the human was once fish, fowl, and mammal. It would \line \up0 \expndtw0\charscalex100 seem that evolutionists would be somewhat embarrassed in pushing this type of \line \up0 \expndtw0\chars calex100 argument. They seem to have the impression that Special Creation means that \line \up0 \expndtw0\charscalex100 God would have to make every species com pletely different with no similarities \line \up0 \expndtw0\charscalex100 whatso ever. This type of reasoning is as unfounded as supposing that an \li ne \up0 \expndtw-1\charscalex100 architect can have no common designs in differe nt buildings which he plans. It is \line \up0 \expndtw0\charscalex109 only to be expected that if the same person designed all of the plants and \line \up0 \exp ndtw0\charscalex100 animals there would be many similarities. Lack of si milarity would indicate \line \up0 \expndtw-3\charscalex100 chance or multi-de sign. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl -273\slmult0\fi268 \up0 \expndtw-2\charscalex100 4. \ul0\nosupersub\cf9\f10\fs24 Evidence from the study of comparative physiology\ul0\nosupersub\cf8\f9\fs24 . This argument is similar \up0 \expndtw0\charscalex100 to the last two above. For example, it is stated that the ability of green plants to \up0 \expndtw0\charsc alex103 carry on photosynthesis indicates a common ancestry. This argume nt is \up0 \expndtw-3\charscalex100 sufficiently answered above. \par\pard\qj \ li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \u p0 \expndtw0\charscalex100 5. \ul0\nosupersub\cf9\f10\fs24 Evidence from the study of inheritance\ul0\nosupersub\cf8\f9\fs24 . Cross-breeding of plants and \line \up0 \expndtw0\charscalex100 animals is supposed to show evidence of evolution. In order to approach this \par\pard\ql \li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\c f23\f24\fs20\ul0\super\cf23\f24\fs19 209\ul0\nosupersub\cf7\f8\fs20 Fuller and Tippo, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 88 4. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 192 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz431\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g194}{\bkmkend Pg194}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb113\sl-275\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 argument intelligently it is necessa ry to ask what is the meaning of a species and \line \up0 \expndtw-1\charscalex1 00 does it have the same meaning as the word "kind" in Genesis 1:11. Taxonomists \line \up0 \expndtw-2\charscalex100 have developed a system of classificat ion beginning with the largest group, \line \up0 \expndtw-1\charscalex100 \ ul0\nosupersub\cf9\f10\fs24 Kingdom\ul0\nosupersub\cf8\f9\fs24 , and progressi ng down to the smallest, \ul0\nosupersub\cf9\f10\fs24 Species\ul0\nosupersu b\cf8\f9\fs24 , through \ul0\nosupersub\cf9\f10\fs24 Phylum\ul0\nosupersub\cf8 \f9\fs24 , \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Clas s, Order, Family\ul0\nosupersub\cf8\f9\fs24 , and \ul0\nosupersub\cf9\f10\fs24 G enus\ul0\nosupersub\cf8\f9\fs24 . Organisms of the same species are those that \ line \up0 \expndtw-2\charscalex100 are most alike and which freely interbreed. F or example the cat Family is \ul0\nosupersub\cf9\f10\fs24 Felidae\ul0\nosupersub \cf8\f9\fs24 ; \line \up0 \expndtw-1\charscalex100 one genus of the cat family i

s \ul0\nosupersub\cf9\f10\fs24 Felis\ul0\nosupersub\cf8\f9\fs24 , which includes the house cat, mountain lion, \line \up0 \expndtw-1\charscalex100 jaguar, and t iger. The house cat belongs to the species \ul0\nosupersub\cf9\f10\fs24 domestic a\ul0\nosupersub\cf8\f9\fs24 and the lion to \line \up0 \expndtw-1\charscalex10 0 \ul0\nosupersub\cf9\f10\fs24 leo\ul0\nosupersub\cf8\f9\fs24 . Now it is genera lly supposed that the word "kind" in the Bible is synonymous \line \up0 \expndtw 0\charscalex103 with the modern term \ul0\nosupersub\cf9\f10\fs24 species\ul0\no supersub\cf8\f9\fs24 . But we are sure that Moses was unacquainted \line \up0 \e xpndtw0\charscalex104 with modern taxonomy. When God created cats it is possible that this \ul0\nosupersub\cf9\f10\fs24 kind\ul0\nosupersub\cf8\f9\fs24 of \lin e \up0 \expndtw-2\charscalex100 animal corresponded to the modern classification of Family, or at least Genus, so \line \up0 \expndtw0\charscalex103 that all of the various species and genera of cats have come from that original \line \up0 \expndtw-1\charscalex100 "kind" of cat that God created. Almost all anthropologi sts believe in monogenism, \line \up0 \expndtw0\charscalex100 and yet, consider the differences between races, nationalities, and individuals! If \line \up0 \ex pndtw0\charscalex104 all of the differences between human beings who descended f rom a common \line \up0 \expndtw0\charscalex108 ancestor could develop, it is su rely possible that the word "kind" is a much \line \up0 \expndtw-2\charscalex100 broader classification than species. The crossing of an ass with a h orse to \line \up0 \expndtw-1\charscalex100 produce a mule is the making of a n ew species in modern scientific parlance, but \line \up0 \expndtw-1\charscalex10 0 it is not necessarily the production of a different "kind" in Bible language. \par\pard\qj \li1800\ri1620\sb261\sl-280\slmult0\fi276 \up0 \expndtw-1\charscale x100 6. \ul0\nosupersub\cf9\f10\fs24 Evidence from the study of domestication\ul 0\nosupersub\cf8\f9\fs24 . This argument is almost identical \up0 \expndtw-2\cha rscalex100 to that on inheritance, and no further comment is needed. \par\pard\q j \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-274\slmult0\fi26 8 \up0 \expndtw0\charscalex102 7. \ul0\nosupersub\cf9\f10\fs24 Evidence from the study of geographical distribution\ul0\nosupersub\cf8\f9\fs24 . The fact that c ertain \up0 \expndtw0\charscalex100 isolated regions, such as the Hawaiian Islan ds, have floras consisting largely of \up0 \expndtw0\charscalex102 plants found in no other parts of the world, is stated as proof that evolution has \up0 \expn dtw0\charscalex104 produced these peculiar plants and because of natural barrier s they have not \up0 \expndtw0\charscalex100 been able to spread to other region s of the earth. This could be an explanation, \up0 \expndtw0\charscalex100 but t here are surely other possible explanations. Many plants and animals have \up0 \ expndtw0\charscalex103 in the past inhabited other parts of the earth but have b ecome extinct in those \up0 \expndtw-3\charscalex100 regions due to change in cl imatic or other conditions. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql \li2068\sb9\sl-276\slmult0 \up0 \expndtw-2\charscalex100 8. \ul0\nosupersub\cf9\ f10\fs24 Evidence from the study of intergrading species\ul0\nosupersub\cf8\f9\f s24 . College Botany states: \par\pard\qj \li2520\ri1576\sb264\sl-276\slmult0\fi 201 \up0 \expndtw-2\charscalex100 In some genera of plants (e.g., in aste rs, oaks, roses, willows, and \line \up0 \expndtw0\charscalex100 hawthorns), the identification and separation of various species is difficult \line \up0 \e xpndtw0\charscalex100 because of intergrading plants. In these genera most of th e individuals of \line \up0 \expndtw-2\charscalex100 one species may be dist inct from most of the individuals of another, \line \up0 \expndtw0\charsc alex102 related species, but the presence in both of variable plants with more o r \line \up0 \expndtw-1\charscalex100 less transitional or intermediate characte rs, that is, with characters of both \line \up0 \expndtw0\charscalex103 species, renders impossible the erection of a sharp line of demarcation \line \up0 \expn dtw0\charscalex100 between the two supposed species. If all species were special ly created, \line \up0 \expndtw0\charscalex100 immutable entities, such inter grading plants could not reasonably be \line \up0 \expndtw0\charscalex100 e xpected to exist. Biologists apply the concept of evolution to these \ line \up0 \expndtw-1\charscalex100 genera which contain intergrading species and regard them as groups in \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\

li10137\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8 \fs20 193 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkm kstart Pg195}{\bkmkend Pg195}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\q j\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\ li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\ri1600\sb186\sl-260\slmult0 \up0 \ expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 which evolution is actively p rogressing and in which continuous variation \up0 \expndtw-3\charscalex100 and a lteration are occurring.\ul0\super\cf22\f23\fs23 210 \par\pard\qj \li1800\sb0\sl -270\slmult0 \par\pard\qj\li1800\ri1606\sb22\sl-270\slmult0\fi268 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 A sufficient answer to this has alrea dy been given under No. 5 above. This \up0 \expndtw0\charscalex106 textbook is s imply making the mistake of reading the biologist's definition of \up0 \expndtw3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 species\ul0\nosupersub\cf8\f9\fs24 into the Bible word \ul0\nosupersub\cf9\f10\fs24 kind\ul0\nosupersub\cf8\f9\fs2 4 . \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Kinds of Evolution \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\ slmult0\fi308 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Up to th is point we have considered Organic Evolution from the naturalistic or \line \up 0 \expndtw-1\charscalex100 atheistic standpoint. God or supernatural interv entions find no place in this \line \up0 \expndtw0\charscalex100 scheme. On the other hand there have been a few Evangelical and many more \line \up0 \expn dtw0\charscalex105 Liberal theologians who have adopted a view called Theistic E volution. They \line \up0 \expndtw0\charscalex102 adopt evolution as the method by which God worked to populate the earth with \line \up0 \expndtw0\charscalex10 5 all of the various forms of life. They admit that God created the first speck of \line \up0 \expndtw0\charscalex102 protoplasm, or that He endowed matter with the supernatural ability to produce \line \up0 \expndtw-1\charscalex100 living substance out of inorganic chemicals. Evolution is said to be teleological or \l ine \up0 \expndtw0\charscalex100 purposive. Instead of creating a seed for every kind of life, as the Bible teaches, \line \up0 \expndtw0\charscalex108 they cla im that God created a seed capable of producing every kind of life. \line \up0 \ expndtw0\charscalex102 Theistic Evolutionists usually take the view that God use d evolution to produce \line \up0 \expndtw0\charscalex103 an animal with all of the bodily features of man, and that when that stage was \line \up0 \expndtw-1\c harscalex100 reached God breathed into this animal body the Divine Spirit, thus giving to it the \line \up0 \expndtw-3\charscalex100 Divine image and making man more than a mere animal. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\l i1800\ri1548\sb11\sl-275\slmult0\fi286 \up0 \expndtw-2\charscalex100 Various eva ngelical theologians have been classified as Theistic Evolutionists, \up0 \expnd tw0\charscalex109 such as James Orr and A. H. Strong. The latter holds to what h e calls the \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs24 pictorialsummary\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 interpretation\ ul0\nosupersub\cf8\f9\fs24 of the Genesis account, although he states "... \up0 \expndtw0\charscalex100 we do not hold this or any future scheme of reconciling Genesis and geology to \up0 \expndtw-5\charscalex100 be a finality.''\ul0\super \cf22\f23\fs23 211\ul0\nosupersub\cf8\f9\fs24 He tells us: \par\pard\qj \li25 20\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1601\sb14\sl-273\slmult0 \up0 \expnd tw0\charscalex106 If science should render it certain that all the present speci es of living \up0 \expndtw0\charscalex100 creatures were derived by natural desc ent from a few original germs, and \up0 \expndtw0\charscalex102 that these germs were themselves an evolution of inorganic forces and \up0 \expndtw0\charscalex1 01 materials, we should not therefore regard the Mosaic account as proved \up0 \ expndtw-1\charscalex100 untrue. We should only be required to revise our interpr etation of the word \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 b ara\ul0\nosupersub\cf8\f9\fs24 in Gen. 1:21, 27, and to give it there the meaning of mediate \up0 \expndtw-3\charscalex100 creation, or creation b y law.\ul0\super\cf22\f23\fs23 212 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\ pard\qj\li1800\ri1607\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosu persub\cf8\f9\fs24 He also states: "Evolution is only the method of God. It has

to do with the \ul0\nosupersub\cf9\f10\fs24 how\ul0\nosupersub\cf8\f9\fs24 , \li ne \up0 \expndtw0\charscalex103 not with the \ul0\nosupersub\cf9\f10\fs24 why\ul 0\nosupersub\cf8\f9\fs24 , of phenomena, and therefore is not inconsistent with design, \line \up0 \expndtw0\charscalex100 but rather is a new and higher illust ration of design." And he quotes Henry Ward \line \up0 \expndtw0\charscalex100 B eecher: "Design by wholesale is greater than design by retail." He also quotes \ par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\sb223\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\ cf23\f24\fs20\ul0\super\cf23\f24\fs19 210\ul0\nosupersub\cf7\f8\fs20 \ul0\nosup ersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 866. \par\pard\ql \li1 800\ri4176\sb0\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\ fs19 211\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. c it\ul0\nosupersub\cf7\f8\fs20 ., p. 395. \line \up0 \expndtw-2\charscalex100 \ul 0\super\cf23\f24\fs19 212\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\f s20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 392. \par\pard\ql \li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 194 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz407\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g196}{\bkmkend Pg196}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1598\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 Cobbe: "It is a singular fact that, w henever we find out \ul0\nosupersub\cf9\f10\fs24 how\ul0\nosupersub\cf8\f9\fs24 a thing is done, our \up0 \expndtw-3\charscalex100 first conclusion seems to be that \ul0\nosupersub\cf9\f10\fs24 God\ul0\nosupersub\cf8\f9\fs24 did not do it .''\ul0\super\cf22\f23\fs23 213 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\ri1608\sb13\sl-275\slmult0\fi279 \up0 \expndtw-1\charscalex100 \ul0\ nosupersub\cf8\f9\fs24 While we do not agree with Theistic Evolution, in all fai rness to those who hold \line \up0 \expndtw0\charscalex100 the view it must be a dmitted that they do not deny that God could have created \line \up0 \expndtw0\c harscalex103 each species immediately, but they believe that He created matter a nd placed \line \up0 \expndtw0\charscalex100 within it certain laws and powers o f development which would result in all of the \line \up0 \expndtw0\charscalex10 0 living forms which He purposed to inhabit the earth. From their vie wpoint \line \up0 \expndtw-1\charscalex100 evolution is not a chance process, bu t one which is guided by God's design. Just \line \up0 \expndtw0\charscalex100 a s the Bible plainly states that God used material which He had already created \ line \up0 \expndtw0\charscalex100 with which to form man's body, much as a man u ses raw materials with which to \line \up0 \expndtw0\charscalex104 build a house , so, they say, God used materials and processes with which to \line \up0 \expnd tw0\charscalex102 bring into existence all living things. We do not deny that Go d could have used \line \up0 \expndtw0\charscalex104 such methods of mediate cre ation, even as the Theistic Evolutionist does not \line \up0 \expndtw0\charscale x105 deny that God could have created immediately, but we believe that the Bible \line \up0 \expndtw-1\charscalex100 teaches that the various \ul0\nosupersub\cf 9\f10\fs24 kinds\ul0\nosupersub\cf8\f9\fs24 of life were created directly by Go d, and we do not \line \up0 \expndtw0\charscalex105 believe that the facts of sc ience disprove this fact. Some evolutionists would \line \up0 \expndtw0\charscal ex103 have us believe that a cross-section of the rocks show a gradual developme

nt \line \up0 \expndtw0\charscalex100 from simple one-celled animals in the lowest to the most complex, highly \line \up0 \expndtw0\charscalex102 dev eloped animals in the highest stratum, but this is not the record of geology. \l ine \up0 \expndtw0\charscalex100 The first undisputed traces of fossil animal li fe occur in the Cambrian strata and \line \up0 \expndtw-3\charscalex100 of these Gedney states: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri15 99\sb9\sl-276\slmult0 \up0 \expndtw0\charscalex106 About two thousand species of life have been found in the Cambrian \line \up0 \expndtw0\charscalex100 strata in which all the phyla of animal life except the chordates or \line \up0 \expndtw0\charscalex104 vertebrates, and most of the great classes, are represented. This \line \up0 \expndtw0\charscalex106 constitutes a \ul0\no supersub\cf9\f10\fs24 third great geological fact\ul0\nosupersub\cf8\f9\fs24 , t hat all the invertebrate phyla \line \up0 \expndtw-2\charscalex100 appear conte mporaneously with marked suddenness in the Cambrian \line \up0 \expndtw0\c harscalex100 differentiated into phyla, classes, and orders, and with no clear i ndication \line \up0 \expndtw-2\charscalex100 as to how they developed into this condition if they did develop at all.\ul0\super\cf22\f23\fs23 214 \par\pard\ql \li2066\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 He quotes A. H. Clark (Smithsonian Institute): \par\pard\qj \li2520\sb0\s l-276\slmult0 \par\pard\qj\li2520\ri1608\sb8\sl-276\slmult0 \up0 \expndtw-1\char scalex100 So we see that the fossil record, the actual history of the animal lif e on the \line \up0 \expndtw-1\charscalex100 earth, bears out the assumption tha t at its very first appearance animal life \line \up0 \expndtw0\charscalex103 in its broader features was in essentially the same form as that in which \line \u p0 \expndtw0\charscalex100 we now know it .... Thus, so far as concerns the majo r groups of animals, \line \up0 \expndtw0\charscalex100 the creationists seem to have the better of the argument. There is not the \line \up0 \expndtw-3\charsca lex100 slightest evidence that any of the major groups arose from any other. \pa r\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmu lt0\fi268 \up0 \expndtw0\charscalex102 If all of these hundreds of species of in vertebrate life appear suddenly in the \line \up0 \expndtw0\charscalex102 same s trata of rocks, it is evident that they did not gradually develop through a \lin e \up0 \expndtw-1\charscalex100 process of evolution over millions of year s, and it is therefore evident that \par\pard\ql \li1800\sb0\sl-230\slmult 0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb164\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 213\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupers ub\cf7\f8\fs20 ., p. 76. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw2\charscalex100 \ul0\super\cf23\f24\fs19 214\ul0\nosupersub\cf7\f8\fs20 Gedney, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 31. \par \pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 195 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz408\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g197}{\bkmkend Pg197}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 Theistic Evolution is just as contrar y to fact as is Atheistic or any other kind of \up0 \expndtw-3\charscalex100 evo lution. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb43\sl-379\

slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 25\ul0\nosuper sub\cf20\f21\fs32 THE MAGNITUDE OF CREATION \par\pard\qj \li1800\sb0\sl-277\slm ult0 \par\pard\qj\li1800\ri1608\sb29\sl-277\slmult0\fi281 \up0 \expndtw-1\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 In order to fully appreciate the work of God in creation the student of Theology \up0 \expndtw0\charscalex100 should unders tand something about the magnitude of the universe. God's \up0 \expndtw1\charscalex100 greatness is to be seen both in the realm of matter and in that of spirit. Christians \up0 \expndtw0\charscalex103 are prone to de-emphasize the material world, supposing that to do otherwise \up0 \expndtw0\charscalex100 wou ld tend toward materialism. However, materialism is the denial of any \up0 \expndtw0\charscalex106 existence or power apart from matter, and it is as great an error to deny any \up0 \expndtw-2\charscalex100 existence apart from spirit. The Christian view embraces both worlds, while \up0 \expndtw0\ch arscalex103 recognizing the pre-eminence of the spiritual, for it is eternal and unchanging, \up0 \expndtw-3\charscalex100 whereas the material is ephemeral and changing. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi277 \up0 \expndtw1\charscalex100 Why, we may inquire, did God create so vast a universe? If He ma de the stars \line \up0 \expndtw0\charscalex109 about two thousand of which can be seen with the naked eye, simply as a \line \up0 \expndtw0\charscalex100 decor ation of the night skies, why did He create the billions which no man knew \line \up0 \expndtw0\charscalex100 existed until the invention of the telescope? Whil e not pretending to answer that \line \up0 \expndtw0\charscalex104 question at t his point, it should be evident from the magnitude of the material \line \up0 \e xpndtw0\charscalex105 creation that God has placed great emphasis upon His works in the physical \line \up0 \expndtw0\charscalex100 universe. We have no intimat ion that God revealed any scientific truth about the \line \up0 \expndtw-1\chars calex100 galaxies to the Psalmist, but under the influence of the Holy Spirit he was moved \line \up0 \expndtw-1\charscalex100 to write: "When I consider thy he avens, the work of thy fingers, the moon and the \line \up0 \expndtw0\charscalex 102 stars, which thou hast ordained .... The heavens declare the glory of God; a nd \line \up0 \expndtw0\charscalex100 the firmament showeth his handywork .... O f old thou hast laid the foundation of \line \up0 \expndtw0\charscalex103 the ea rth; and the heavens are the work of thy hands" (\ul0\nosupersub\cf12\f13\fs24 P s. 8:3; 19:1; 102:25\ul0\nosupersub\cf8\f9\fs24 ). \line \up0 \expndtw0\charscal ex100 The Psalmist, though lacking in the scientific knowledge which ma n today \line \up0 \expndtw0\charscalex104 possesses, could see sufficient of t he greatness of God revealed through His \line \up0 \expndtw0\charscalex109 crea tion to humble man and cause him to ask: "What is man, that thou art \line \up0 \expndtw-3\charscalex100 mindful of him?" \par\pard\ql \li1800\sb0\sl-276\slmult 0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 THE EARTH \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi 268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 It is very doubtful whether any of the Bible writers understood that the earth \line \up0 \expndtw1\charscalex100 was a sphere or that they had any comprehension of the actual si ze of the earth. \line \up0 \expndtw0\charscalex100 It is true that Isa. 40:22 s peaks of the "circle of the earth," that Job 22:14 speaks \line \up0 \expndtw0\c harscalex100 of God walking "in the circuit of heaven," and that Ps. 19:6 speaks of the "circuit \line \up0 \expndtw0\charscalex102 of the sun," and while these statements do not prove the sphericity of the earth \line \up0 \expndtw0\charsc alex108 they are in harmony with it. The Lord asked Job many questions about the \line \up0 \expndtw-2\charscalex100 physical universe which he could not answer (see ch. 38, 39), and through Isaiah \line \up0 \expndtw0\charscalex100 He aske d: "Who hath measured the waters in the hollow of his hand, and meted \line \up0 \expndtw0\charscalex100 out heaven with a span, and comprehended the dust of th e earth in a measure, \line \up0 \expndtw0\charscalex103 and weighed the mountai ns in scales, and the hills in a balance?" (ch. 40:12). \line \up0 \expndtw0\cha rscalex100 Since Isaiah's day man has learned how to weigh the earth and other h eavenly \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb72\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 196 \par\par

d\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg198}{\bkm kend Pg198}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-27 4\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\ slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw0\charscale x105 \ul0\nosupersub\cf8\f9\fs24 bodies. Isaac Newton discovered the law of Univ ersal Gravitation and Henry \up0 \expndtw0\charscalex100 Cavendish succeeded i n measuring the force of gravitation, and from the \up0 \expndtw0\charsc alex103 resulting formula it is an easy matter to measure the mass of the earth, which \up0 \expndtw0\charscalex104 turns out to be 66 x 10\ul0\super\cf22\f23 \fs23 20\ul0\nosupersub\cf8\f9\fs24 tons (66 followed by 20 zeros). One of So lomon's \up0 \expndtw-1\charscalex100 proverbs was that "It is the glory of God to conceal a thing, but the honor of kings \up0 \expndtw-2\charscalex100 is to s earch out a matter" (Prov. 25:2). Man's success in sending space probes to \up0 \expndtw-2\charscalex100 the moon and the planets of the solar system i s sufficient evidence of the \up0 \expndtw-3\charscalex100 accuracy of his \ ul0\nosupersub\cf9\f10\fs24 searchings. \par\pard\ql \li1800\sb265\sl-276\slmult 0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE SOLAR SYSTEM \pa r\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmul t0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 There is li ttle indication in Scripture that the writers made any distinction \lin e \up0 \expndtw0\charscalex100 between the planets and the stars, although some of them were probably aware \line \up0 \expndtw0\charscalex102 that there were c ertain heavenly bodies which did not maintain a fixed position \line \up0 \expnd tw0\charscalex100 but wandered about among the stars. The Greeks called these wanderers \line \up0 \expndtw-2\charscalex100 planets, from \ul0\nosuper sub\cf9\f10\fs24 planao\ul0\nosupersub\cf8\f9\fs24 , to wander, to go astray. Ju de likens apostates to \ul0\nosupersub\cf9\f10\fs24 wandering \line \up0 \expndt w0\charscalex100 stars\ul0\nosupersub\cf8\f9\fs24 (vs. 13), for whom the blackn ess of darkness hath been reserved for ever, \line \up0 \expndtw-1\charscalex100 but his allusion is probably to so-called shooting-stars or perhaps comets. The re \line \up0 \expndtw0\charscalex102 are several references to falling stars \u l0\nosupersub\cf12\f13\fs24 (Isa. 34:4; Dan. 8:10; Matt. 24:29; Mk. \line \u p0 \expndtw0\charscalex104 13:25; Rev. 6:13\ul0\nosupersub\cf8\f9\fs24 ), which refer to meteoric showers and not to the fixed stars \line \up0 \expndtw-2\char scalex100 which are many thousands of times larger than the earth. The Bible als o refers to \line \up0 \expndtw0\charscalex100 the \ul0\nosupersub\cf9\f10\fs24 morning stars\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Job 38: 7; Rev. 2:28; 22:16\ul0\nosupersub\cf8\f9\fs24 ) and to the \ul0\nosupersub\cf9\ f10\fs24 day star\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 2 P et. 1:19\ul0\nosupersub\cf8\f9\fs24 ), \line \up0 \expndtw-2\charscalex100 where the allusion is no doubt to the brighter planets, Venus and Jupiter. \par\pard\ qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi3 28 \up0 \expndtw0\charscalex100 The major references to the solar system are to the two great lights, the Sun \line \up0 \expndtw0\charscalex103 and the Moon. T he Sun is mentioned 165 times and the Moon 61 times in the \line \up0 \expndtw0\ charscalex100 Bible. Eclipses of both of these bodies are doubtless ref erred to by such \line \up0 \expndtw0\charscalex102 expressions as "the moon became as blood" (Rev. 6:12) and the "sun shall be \line \up0 \expndtw0\charscal ex102 turned into darkness" \up0 \expndtw-3\charscalex100 (Acts \up0 \expndtw0 \charscalex102 2:20). The Sun and the Moon are used \par\pard\qj \li1800\ ri1609\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex100 metaphorically in various places in Scripture (\ul0\nosupersub\cf12\f13\fs24 Gen. 37:9; Ps. 84:11; Mal . 4:2; \up0 \expndtw-3\charscalex100 John 1:9; Jas. 1:17\ul0\nosupersub\cf8\f9\ fs24 ). \par\pard\qj \li1800\ri1606\sb263\sl-277\slmult0\fi268 \up0 \expndtw0\ch arscalex106 In the creation account we read: "And God said, Let there be lights in the \line \up0 \expndtw0\charscalex103 firmament of the heavens to divide the day from the night; and let them be for \line \up0 \expndtw0\charscalex103 sign s, and for seasons, and for days, and for years" (Gen. 1:14). We thus see \line \up0 \expndtw0\charscalex100 that from the very beginning the Sun and Moon were the basis for reckoning the \line \up0 \expndtw0\charscalex102 day, the month an

d the year. For a discussion of the Jewish religious year and \line \up0 \expndt w0\charscalex103 the method of correcting the calendar for the discrepancies bet ween the solar \line \up0 \expndtw0\charscalex103 and lunar year, see articl e on Astronomy in \ul0\nosupersub\cf9\f10\fs24 International Standard Bibl e \line \up0 \expndtw-3\charscalex100 Encyclopedia. \par\pard\ql \li1800\sb264\s l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE GALA XIES \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl270\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Altho ugh not more than 2,000 separate stars can be distinguished by the \line \up0 \ expndtw-1\charscalex100 naked eye, the ancient Hebrews must have understood that the granular band of \line \up0 \expndtw-1\charscalex100 light which surrounds the heavens, which we call the Milky Way (which is the \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb74\sl-230\slmult0 \up0 \expndtw-2\charsca lex100 \ul0\nosupersub\cf7\f8\fs20 197 \par\pard\sect\sectd\fs24\paperw12240\pap erh15840\pard\sb0\sl-240{\bkmkstart Pg199}{\bkmkend Pg199}\par\pard\qj \li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri160 8\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 meaning of \ul0\nosupersub\cf9\f10\fs24 galaxy\ul0\nosupersub\cf8\f9\fs24 ), was composed of myriads of stars, too faint and too distant \line \up0 \expndtw-1\c harscalex100 to be individually distinguished. The number of the stars is likene d to the number \line \up0 \expndtw0\charscalex104 of the grains of sand of the sea: "As the host of heaven cannot be numbered, \line \up0 \expndtw0\charscalex1 00 neither the sand of the sea measured" (Jer. 33:22). Probably the earliest wri ting \line \up0 \expndtw0\charscalex100 in the Bible states: "Is not God in the height of heaven? and behold the height of \line \up0 \expndtw0\charscalex102 th e stars, how high they are!" (Job 22:12), and the Psalmist states: "For as the \ line \up0 \expndtw0\charscalex100 heaven is high above the earth, so great is hi s mercy toward them that fear him" \line \up0 \expndtw-2\charscalex100 (103:11). Paul refers to the stars in illustrating the truth of the resurrection: "There \line \up0 \expndtw0\charscalex100 is one glory of the sun, and another glory of the moon, and another glory of the \line \up0 \expndtw-2\charscalex100 stars: f or one star differeth from another star in glory" (1 Cor. 15:41). \par\pard\qj \ li1800\ri1608\sb265\sl-276\slmult0\fi294 \up0 \expndtw-1\charscalex100 The purpo se of the Bible in reference to the starry creation is not to set forth a \line \up0 \expndtw-2\charscalex100 system of stellar mechanics, to explain the how an d the why of the motions of the \line \up0 \expndtw0\charscalex102 heavenly bodi es. Rather, the seeming infinitude of the creation is presented as \line \up0 \e xpndtw-1\charscalex100 an evidence of the almighty power and greatness of our Go d. Had God so willed \line \up0 \expndtw0\charscalex102 He could have created on ly the earth, or perhaps only the solar system, but as \line \up0 \expndtw0\char scalex102 the Infinite One He seemingly threw out into space a numberless host o f great \line \up0 \expndtw0\charscalex102 burning orbs. A further purpose of God in creation is to show His great \line \up0 \expndtw-1\charscalex 100 faithfulness: "Thus saith the Lord, which giveth the sun for a light by day, and the \line \up0 \expndtw-2\charscalex100 ordinances of the moon and of the s tars for a light by night,.. . If those ordinances \line \up0 \expndtw0\charscal ex103 depart from before me, saith the Lord, then the seed of Israel also shall cease \line \up0 \expndtw0\charscalex103 from being a nation before me for ever. " (Jer. 31:35, 36). The regularity of the \line \up0 \expndtw0\charscalex100 mot ions of the heavenly bodies taught Israel the immutability and faithfulness of \ line \up0 \expndtw-1\charscalex100 God. If Israel could learn these lessons with only their unaided eye to behold the \line \up0 \expndtw0\charscalex102 greatne ss and regularity of the universe, how much more should we who have \line \up0 \ expndtw-2\charscalex100 the aid of telescopic eyes which surpass the human eye b y over 100,000 times in \line \up0 \expndtw0\charscalex100 seeing ability, so th at we know not only the magnitude of our Milky Way galaxy, \line \up0 \expndtw0\ charscalex100 which is approximately \up0 \expndtw0\charscalex100 100,000 lig ht years in diameter \up0 \expndtw0\charscalex100 (a light year is \par\pa

rd\qj \li1800\ri1608\sb7\sl-273\slmult0 \up0 \expndtw0\charscalex103 5,865,906,0 00,000 miles), but the fact that millions of other like galaxies exist, \up0 \ex pndtw0\charscalex102 spread out at inconceivable distances from each other as fa r as man has been \up0 \expndtw-1\charscalex100 able to probe into space. Truly, as the Scripture says: "the host of heaven cannot \up0 \expndtw-2\charscalex100 be numbered." \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri160 8\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 Since astronomical dista nces are so inconceivable and incomprehensible to \line \up0 \expndtw-2\charscal ex100 the human mind, it is perhaps helpful to scale down the universe to a size we can \line \up0 \expndtw-1\charscalex100 take in. If we could shrink our gala xy 100,000 billion times, its diameter would be \line \up0 \expndtw0\charscalex1 03 approximately 5,865 miles. On that same scale the entire solar system would \line \up0 \expndtw0\charscalex100 occupy an orbit 4.6 inches in diameter. The s un would be only about one-fourth \line \up0 \expndtw0\charscalex106 the size of the period at the end of this sentence, the smallest of the planets \line \up0 \expndtw0\charscalex103 would be smaller than the smallest bacterium, about two millionths of an inch, \line \up0 \expndtw0\charscalex104 and the largest would be about 70 millionths of an inch. The sun and its eight \line \up0 \expndtw0\ch arscalex102 planets would thus be represented by a hardly visible speck plus eig ht various \line \up0 \expndtw-1\charscalex100 sized bacteria in a circle 4.6 in ches in diameter. And to reach the nearest star we \line \up0 \expndtw0\charscal ex103 would have to go a quarter of a mile to find another speck the size of the sun. \line \up0 \expndtw-1\charscalex100 And in this disc shaped galaxy 5,865 m iles in diameter and about 600 miles thick \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 198 \par\pard\se ct\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg200}{\bkmkend Pg200}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\sl mult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmu lt0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 we would scatter 100 billion other stars, the large st of which would be sixteen \up0 \expndtw-2\charscalex100 hundredths of an inch (representing an actual diameter of 300 million miles). \par\pard\qj \li1800\sb 0\sl-276\slmult0 \par\pard\qj\li1800\ri1603\sb11\sl-276\slmult0\fi268 \up0 \expn dtw-1\charscalex100 It would have seemed sufficient for God to create o ne such galaxy, but \up0 \expndtw-2\charscalex100 photographic plates revea l the existence of perhaps 100 million such island \up0 \expndtw0\charsc alex100 universes. The nearest one to our galaxy is estimated to be 900,000 ligh t years \up0 \expndtw0\charscalex100 distant, which means that on our scaled dow n model we would have to go over \up0 \expndtw0\charscalex107 50,000 miles to reach it. The most distant nebulas which have been \up0 \expndtw0\chars calex100 photographed have been estimated to be 1,000 million light years distan t, which \up0 \expndtw-3\charscalex100 would mean almost 60 million miles on the model. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\ch arscalex102 Our effort to make a model of the universe which can be comprehended has \up0 \expndtw-1\charscalex100 resulted in seeing some two billion peo ple living on a globe the size of a \up0 \expndtw0\charscalex104 bacteri um, with space spreading out at least 60 million miles in all directions, \up0 \expndtw0\charscalex102 containing 100 billion island universes, each containing from 100 million to 100 \up0 \expndtw-1\charscalex100 billion stars. However we look at God's creation, whether in its actual dimensions \up0 \expndtw-2\charsc alex100 or in a model, we cannot comprehend its magnitude. \par\pard\qj \li1800\ sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \exp ndtw0\charscalex108 The size of the universe has something to say about its age. If there are \up0 \expndtw-1\charscalex100 objects visible which are one billio n light years distant, then it has taken light one \up0 \expndtw0\charscalex103 billion years to reach the earth. It must be admitted that astronomers can only \up0 \expndtw0\charscalex100 roughly estimate such great distances, but allowing for a large margin of error it \up0 \expndtw-1\charscalex100 would appear that

the universe must be many, many times the six thousand year \up0 \expndtw-2\char scalex100 age which many of the flood geologists hold. \par\pard\qj \li1800\ri16 08\sb264\sl-276\slmult0\fi308 \up0 \expndtw0\charscalex100 The knowledge of the magnitude of the universe may have one of two effects \up0 \expndtw0\charscalex1 00 upon man. As an unbeliever he may feel that the earth is just a speck of dust in \up0 \expndtw-2\charscalex100 the universe and that man is of little importa nce. On the other hand, as a believer \up0 \expndtw0\charscalex100 he sees not m erely the magnitude of the universe, but the greatness of the God \up0 \expndtw0 \charscalex102 who called it into being out of nothing, and as one created in th e image of God \up0 \expndtw0\charscalex105 and recreated in Christ Jesus, he se es redeemed man in a place of greatest \up0 \expndtw-3\charscalex100 importance, as a fellow-worker with God. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ ql\li1800\sb40\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f 17\fs48 26\ul0\nosupersub\cf20\f21\fs32 GOD'S PURPOSE IN CREATION \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb23\sl-280\slmult0\fi287 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The question may be as ked: Why did God create the universe? What purpose \up0 \expndtw0\charscalex102 did He have in creation, and has that purpose been realized? Various answers \up 0 \expndtw-3\charscalex100 have been given depending upon the attitude toward Go d and the Bible. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf6\f7\fs24 THE NATURALISTIC ATTITUDE \par\pard\qj \li1 800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi263 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The naturalistic or materi alistic attitude recognizes no design in creation. Life is \line \up0 \expndtw-1 \charscalex100 simply an accident which happened when certain atoms combined und er chance \line \up0 \expndtw0\charscalex100 circumstances and evolution has car ried that chance process on to the present \line \up0 \expndtw0\charscalex100 st ate of affairs. Man, through the evolutionary process, has developed a \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 199 \par\pard\sect\ sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg201}{\bkmkend Pg 201}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmul t0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1606\sb113\sl-275\slmult0 \up0 \expndtw-1\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 mentality, which makes him to some extent a master of nature and a controller of \up0 \expndtw-1\charscalex100 the process of evol ution. Since man has evolved there has come into this \up0 \expndtw0\ch arscalex100 process a kind of purpose, a purpose which is determined by the will and action \up0 \expndtw0\charscalex100 of mankind. If mankind decides to becom e civilized, do away with war, conquer \up0 \expndtw-1\charscalex100 disease, en d poverty through social programs, the materialist has hopes that the \up0 \expn dtw-1\charscalex100 world will improve and that the design which man has put int o it will some day be \up0 \expndtw-1\charscalex100 realized. If, on the other h and, man decides to use atomic power for selfish ends, \up0 \expndtw0\charscalex 100 humanity along with all other living things may be destroyed from the face o f the \up0 \expndtw0\charscalex105 earth. Thus naturalism which denies the exist ence of God recognizes only a \up0 \expndtw-3\charscalex100 conditional kind of purpose based upon the will of man. \par\pard\ql \li1800\sb265\sl-276\slmult0 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 EMERGENT EVOLUTION POSIT ION \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\sb10\sl-2 75\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Emerge ntisis hold that the eternal and basic material of existence is Space\up0 \expnd tw0\charscalex104 Time, out of which all else has emerged. First in the process matter emerges \up0 \expndtw0\charscalex102 from Space-Time and after a long per iod of evolution life emerges from matter. \up0 \expndtw0\charscalex102 After li fe has developed for many long ages mind emerges. This is the highest \up0 \expn dtw-2\charscalex100 form of existence yet produced. The future will see yet high er and higher levels of \up0 \expndtw0\charscalex100 existence emerge, but man h as no knowledge of just what that development will \line \up0 \expndtw0\charscal

ex105 be. Some emergentists suppose that evolution is occurring in a p urely \up0 \expndtw0\charscalex104 spontaneous manner, while others hold that th e process is being guided by a \up0 \expndtw0\charscalex100 cosmic force. Henri Bergson calls this force \ul0\nosupersub\cf9\f10\fs24 elan vital\ul0\nosupersub\ cf8\f9\fs24 . Warren C. Young makes \line \up0 \expndtw-3\charscalex100 the foll owing observation: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\r i1603\sb9\sl-276\slmult0\fi76 \up0 \expndtw-1\charscalex100 It is interesting to observe in this development that the scientific mind had \line \up0 \expndtw-2\ charscalex100 great difficulty in ridding itself of God. No sooner had the naturalistic \line \up0 \expndtw0\charscalex102 emergentists thrown Him ou t of the picture in favor of Space-Time, than \line \up0 \expndtw-1\charscalex10 0 others found it necessary to bring Him back in the form of a vitalistic force. \line \up0 \expndtw0\charscalex101 The process of development and emergence, to which the modern mind \line \up0 \expndtw-1\charscalex100 has committed itself, cannot be accounted for spontaneously, so that God \line \up0 \expndtw0\charsca lex100 must be brought back in some unsatisfactory and half-hearted fashion in \ line \up0 \expndtw0\charscalex103 an effort to account for the facts. It must be remembered, however, that \line \up0 \expndtw0\charscalex100 the "God" of the v italisis is \ul0\nosupersub\cf9\f10\fs24 within\ul0\nosupersub\cf8\f9\fs24 the natural order, that "he" is little more \line \up0 \expndtw0\charscalex104 than an impersonal, striving principle, rather than a Being Who stands \line \up0 \ex pndtw-2\charscalex100 outside of the process of existence as eternal, personal, creative will.\ul0\super\cf22\f23\fs23 215 \par\pard\ql \li1800\sb264\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 NON-CHRISTIAN THE ISTIC POSITION \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri160 8\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\f s24 Those who admit the existence of an intelligent extramundane God without \li ne \up0 \expndtw0\charscalex100 accepting the Bible as the revelation of that Go d, have speculated various ends \line \up0 \expndtw-1\charscalex100 for which Go d created the world. Some suppose that God desired to have a field \line \up0 \e xpndtw0\charscalex102 in which to develop moral excellence in rational creatures , in order to exalt His \line \up0 \expndtw-1\charscalex100 own attribute of hol iness. Others think that since God is love and the very nature \line \up0 \expnd tw-1\charscalex100 of love is to communicate itself, God created in order to hav e subjects upon \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb11 2\sl-230\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super \cf23\f24\fs19 215\ul0\nosupersub\cf7\f8\fs20 Warren G. Young, \ul0\nosupersub\ cf24\f25\fs20 A Christian Approach to Philosophy\ul0\nosupersub\cf7\f8\fs20 (Wh eaton, I11.: Van Kampen Press, 1954), p. \par\pard\ql \li1800\sb10\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 88. \par\pard\ql \li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 200 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz397\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g202}{\bkmkend Pg202}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 which to bestow His love. Others, suc h as Leibnitz in his \ul0\nosupersub\cf9\f10\fs24 Theodicee\ul0\nosupersub\cf8\f 9\fs24 , make the \up0 \expndtw0\charscalex107 end in creation to be the product

ion of happiness. The existence of sin and \up0 \expndtw0\charscalex103 sufferin g in the world has always been a stumbling stone for philosophers and \up0 \expn dtw0\charscalex100 theologians. If God created in order to produce happiness, ho w can we explain \up0 \expndtw-2\charscalex100 the existence of so much of the o pposite in actual experience? Leibnitz reasoned \up0 \expndtw0\charscalex102 tha t since God is infinite and since His end in creation is to produce happiness \u p0 \expndtw0\charscalex100 this world is necessarily the best possible world for the production of happiness. \up0 \expndtw-1\charscalex100 Durant relates an in cident of a man who held this view and had attacked Voltaire \up0 \expndtw-2\cha rscalex100 in print, to whom Voltaire wrote: \par\pard\qj \li2520\sb0\sl-272\slm ult0 \par\pard\qj\li2520\ri1605\sb16\sl-272\slmult0\fi91 \up0 \expndtw0\charscal ex102 I am pleased to hear, sir, that you have written a little book against me. \up0 \expndtw-1\charscalex100 You do me too much honor .... When you h ave shown, in verse or \up0 \expndtw0\charscalex103 otherwise, why so many m en cut their throats in the best of all possible \up0 \expndtw-1\charscalex100 w orlds, I shall be exceedingly obliged to you. I await your arguments, your \up0 \expndtw0\charscalex100 verses, and your abuse; and assure you from the bottom o f my heart that \up0 \expndtw-3\charscalex100 neither of us knows anything about the matter.\ul0\super\cf22\f23\fs23 216 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1603\sb9\sl-276\slmult0\fi266 \up0 \expndtw-2\charscalex1 00 \ul0\nosupersub\cf8\f9\fs24 Hodge shows that Leibnitz's view necessarily mini mizes the sinfulness of sin, if \up0 \expndtw0\charscalex100 not denying it a ltogether; for what we call sin is only a means under the \up0 \expnd tw0\charscalex104 government of God to produce a greater amount of happiness, an d whatever \up0 \expndtw-1\charscalex100 promotes happiness is right. He states: "Few principles, therefore, have been so \up0 \expndtw-1\charscalex100 producti ve of false doctrine and immorality as the principle that all virtue consists \u p0 \expndtw0\charscalex100 in benevolence, that happiness is the highest good, a nd that whatever promotes \up0 \expndtw-3\charscalex100 happiness is right.''\ul 0\super\cf22\f23\fs23 217 \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndt w-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE BIBLICAL POSITION \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi263 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 Whereas we may find a n umber of secondary ends in creation, the Bible \up0 \expndtw0\charscalex102 clea rly reveals the fact that the chief end of all creation is to bring glory to God . \up0 \expndtw0\charscalex105 The idea of glory involves having a good opinion of one, which results in the \up0 \expndtw-1\charscalex100 giving of praise and honor. The Greek word \ul0\nosupersub\cf9\f10\fs24 doxa\ul0\nosupersub\cf8\f9\fs 24 , as a translation of the Hebrew \up0 \expndtw0\charscalex100 \ul0\nosupersub \cf9\f10\fs24 kabowd\ul0\nosupersub\cf8\f9\fs24 , takes on the further meaning o f splendor and brightness, as when Paul \up0 \expndtw0\charscalex104 speaks of o ne star differing from another star in glory (\ul0\nosupersub\cf12\f13\fs24 1 Co r. 15:41\ul0\nosupersub\cf8\f9\fs24 ), or of the \up0 \expndtw-3\charscalex100 g lory of Moses' countenance (\ul0\nosupersub\cf12\f13\fs24 2 Cor. 3:7\ul0\nosuper sub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \ expndtw0\charscalex103 "The heavens declare the glory of God" (Ps. 19:1). "O LOR D our Lord, how \line \up0 \expndtw0\charscalex100 excellent is thy name in all the earth! who hast set thy glory above the heavens" \line \up0 \expndtw0\charsc alex102 (Ps. 8: 1). "His glory covered the heavens, and the earth was full of hi s praise" \line \up0 \expndtw0\charscalex100 (Hab. 3:3). Not only does the mater ial creation manifest the glory of God, but all \line \up0 \expndtw-2\charscalex 100 living creatures were created for God's glory. God says of the redeemed of I srael: \line \up0 \expndtw-1\charscalex100 "Even every one that is called by my name: for I have created him for my glory, I \line \up0 \expndtw-1\charscalex100 have formed him; yea, I have made him" (Isa. 43:7). He declares concerning the \line \up0 \expndtw-1\charscalex100 members of the Body of Christ in this presen t dispensation: "That we should be \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\ pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf2 3\f24\fs20\ul0\super\cf23\f24\fs19 216\ul0\nosupersub\cf7\f8\fs20 Will Durant, \ul0\nosupersub\cf24\f25\fs20 The Story of Philosophy\ul0\nosupersub\cf7\f8\fs20

(New York: Pocket Books, Inc., 1954), p. 225. \par\pard\ql \li1800\sb1\sl-217\ slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 217\ul0\nosupersu b\cf7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., repri nt 1940), I, \par\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \expndtw-2\charscalex 100 p. 567. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex 100 201 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz382\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g203}{\bkmkend Pg203}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 to the praise of his glory, who firs t trusted in Christ" (Eph. 1:12). And finally in the \line \up0 \expndtw-1\chars calex100 consummation God in the person of Christ will receive universal glory: "Worthy is \line \up0 \expndtw-1\charscalex100 the Lamb that was slain to receiv e power, and riches, and wisdom, and strength, \line \up0 \expndtw-1\charscalex1 00 and honor, and glory, and blessing. And every creature that is in heaven, and on \line \up0 \expndtw0\charscalex105 the earth, and under the earth, and such as are in the sea, and all that are in \line \up0 \expndtw0\charscalex103 them, heard I saying, Blessing, and honor, and glory, and power, be unto him \line \up 0 \expndtw0\charscalex103 that sitteth upon the throne, and unto the Lamb for ev er and ever" (Rev. 5:12, \line \up0 \expndtw-2\charscalex100 13). \par\pard\qj \ li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \u p0 \expndtw0\charscalex102 The great sin of mankind in the beginning is stated t o be that "Because that, \up0 \expndtw0\charscalex103 when they knew God, they g lorified him not as God, neither were thankful; but \up0 \expndtw0\charscalex102 became vain in their imaginations, and their foolish heart was darken ed. \up0 \expndtw0\charscalex100 Professing themselves to be wise, they became f ools, and changed the glory of \up0 \expndtw0\charscalex100 the uncorruptible Go d into an image made like to corruptible man, and to birds, \up0 \expndtw-3\char scalex100 and fourfooted beasts, and creeping things" (Rom. 1:21-23. \par\pard\q j \li1800\ri1608\sb265\sl-275\slmult0\fi281 \up0 \expndtw-1\charscalex100 Finall y, God commands His creatures to glorify Him. "Give unto the Lord, O ye \line \u p0 \expndtw0\charscalex102 mighty, give unto the Lord glory and strength. Give u nto the Lord the glory due \line \up0 \expndtw0\charscalex103 unto his name; wor ship the Lord in the beauty of holiness" (Ps. 29:1, 2). "Give \line \up0 \expndt w0\charscalex106 glory to the Lord your God, before he cause darkness, and befor e your feet \line \up0 \expndtw0\charscalex100 stumble upon the dark mountains" (Jer. 13:16). "That ye may with one mind and \line \up0 \expndtw0\charscalex102 one mouth glorify God, even the Father of our Lord Jesus Christ" (Rom. 15:6). \l ine \up0 \expndtw0\charscalex103 "Whether therefore ye eat, or drink, or whatsoe ver ye do, do all to the glory of \line \up0 \expndtw-1\charscalex100 God" (1 Co r. 10:31). "For ye are bought with a price: therefore glorify God in your \line \up0 \expndtw-2\charscalex100 body, and in your spirit, which are God's" (1 Cor. 6:20). "Fear God, and give glory \line \up0 \expndtw-3\charscalex100 to him" (R ev. 14:7). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb 1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 It is claimed by some that i t would be wrong for God to seek His own glory, \up0 \expndtw0\charscalex104 sin

ce this would be selfishness on His part, and this would be opposed to the \up0 \expndtw-2\charscalex100 love of God. However, a little reflection will reveal t he following facts. \par\pard\qj \li1800\ri1604\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex108 1. Selfishness on the part of the creature is sinful, a nd it is sinful chiefly \up0 \expndtw-3\charscalex100 because it robs God of wha t is due to him. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1 611\sb37\sl-260\slmult0\fi265 \up0 \expndtw-2\charscalex100 2. Since God is the Creator of all things, all belongs to Him, and therefore all of \up0 \expndtw-3\ charscalex100 the honor and glory associated with creation also belong to Him. \ par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb4\sl-280\slm ult0\fi268 \up0 \expndtw0\charscalex104 3. If the chief end in creation consiste d in anything related to man or to the \up0 \expndtw-1\charscalex100 creature, t hen God is dependent upon the creature for the realization of His end. \up0 \exp ndtw-1\charscalex100 But God is independent of His creation and dependen t only upon Himself; \up0 \expndtw-2\charscalex100 therefore God must find Hi s chief end in Himself. \par\pard\qj \li1800\ri1608\sb266\sl-273\slmult0\fi268 \ up0 \expndtw0\charscalex105 4. The good of the creature depends ultimately upon God's glory. A father \line \up0 \expndtw0\charscalex103 loves his child, but he should recognize the fact that it is only as he thinks and \line \up0 \expndtw2\charscalex100 provides for his own welfare that he is enabled to manifest that love. A father who \line \up0 \expndtw-2\charscalex100 thinks only of bestowing gifts upon his child and gives no thought of getting for \par\pard\ql \li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\char scalex100 \ul0\nosupersub\cf7\f8\fs20 202 \par\pard\sect\sectd\fs24\paperw12240\ paperh15840\pard\sb0\sl-240{\bkmkstart Pg204}{\bkmkend Pg204}\par\pard\qj \li180 0\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri 1608\sb123\sl-273\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\f s24 himself will not long be able to realize that which he has made his chief en d. The \up0 \expndtw0\charscalex107 analogy fails because there is none to whom we can compare God, but the \up0 \expndtw-1\charscalex100 principle remains that the lesser is blessed of the greater (\ul0\nosupersub\cf12\f13\fs24 Heb. 7:7\ul 0\nosupersub\cf8\f9\fs24 ), and that the \up0 \expndtw-2\charscalex100 greater i s due more honor than the lesser. \par\pard\qj \li1800\ri1608\sb262\sl-280\slmul t0\fi268 \up0 \expndtw-2\charscalex100 5. If the chief end were the happi ness of man, then man should pursue \up0 \expndtw0\charscalex103 happiness . But the paradox of hedonism has been apparent since the days of \up0 \expndtw0 \charscalex104 Epicurus. Experience has shown that man is most blessed when he i s acting \up0 \expndtw-3\charscalex100 selflessly for the glory of God. \par\par d\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-273\slmult0\f i302 \up0 \expndtw-1\charscalex100 6. The Lord Jesus Christ in His incarnation a nd humiliation operated upon the \line \up0 \expndtw0\charscalex106 principle th at all glory was due to God. He said: "I seek not mine own glory" \up0 \expndtw1\charscalex100 (John 8:50), and, "He that speaketh of himself seeketh his own g lory, but He that \up0 \expndtw0\charscalex100 seeketh His glory that sent Him, the same is true, and no unrighteousness is in \up0 \expndtw0\charscalex100 Him" (John 7:18). To do God's will is to glorify God. It is written of Christ: "Then \line \up0 \expndtw0\charscalex100 said I, Lo, I come (in the volume of the boo k it is written of me,) to do thy will, O \line \up0 \expndtw-3\charscalex100 Go d" (Heb. 10:7). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri16 08\sb11\sl-275\slmult0\fi266 \up0 \expndtw-2\charscalex100 It would be difficult to improve upon the Westminster Catechism statement that \line \up0 \expndtw0\c harscalex108 the chief end of man is to glorify God and to enjoy Him forever. It might be \line \up0 \expndtw0\charscalex102 thought that man is due a gre at deal of honor and glory for his almost \line \up0 \expndtw-1\charscal ex100 unbelievable scientific discoveries and accomplishments, and on a purely h uman \line \up0 \expndtw0\charscalex100 level he is, but a thoughtful student wi ll consider that it is God who has put all of \line \up0 \expndtw-2\charscalex10 0 the wonders in nature that man has discovered and it is God who has created th

e \line \up0 \expndtw0\charscalex104 human mind with all of its capa bilities. Therefore, the greater the \line \up0 \expndtw-1\charscalex100 accomplishments of one of God's creatures, the more the glory that is due to th e \line \up0 \expndtw-2\charscalex100 Creator. \par\pard\ql \li1800\sb0\sl-391\s lmult0 \par\pard\ql\li1800\sb19\sl-391\slmult0 \up0 \expndtw0\charscalex97 \ul0\ nosupersub\cf16\f17\fs48 27\ul0\nosupersub\cf20\f21\fs32 THE AGE OF MAN \par\pa rd\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb28\sl-276\slmult0\ fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Of all of the subjects related to Creation the origin and age of man are \line \up 0 \expndtw0\charscalex103 probably the most important theologically. While the C hristian believes that all \line \up0 \expndtw0\charscalex100 lower forms of lif e were originally created by God, he is especially committed to \line \up0 \expn dtw0\charscalex100 the fact that man came into being as a special act of creatio n. This fact is being \line \up0 \expndtw-1\charscalex100 challenged more and mo re by the scientific world, so that the student of the Bible \line \up0 \expndtw -1\charscalex100 is confronted by a very real problem in defending his faith. Th ere are evangelical \line \up0 \expndtw0\charscalex108 men of science, but by an d large the great bulk of the scientific world have \line \up0 \expndtw0\charsca lex103 accepted the evolutionary hypothesis as fact. And the evolutionary time table \line \up0 \expndtw0\charscalex102 places the origin of man in the dim pas t reckoned in terms of millions of years. \line \up0 \expndtw0\charscalex102 The re appears to be no possible means of reconciling the Biblical view of man \line \up0 \expndtw-3\charscalex100 with such an extreme age, even for the creation o f man. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\s l-270\slmult0\fi291 \up0 \expndtw-1\charscalex100 Possibly the most recent and m ost significant geological discoveries related to \line \up0 \expndtw0\charscale x102 the supposed age of man are those by Louis S. B. Leakey at Olduvai Gorge in \line \up0 \expndtw0\charscalex102 Tanzania, at Fort Ternan in Kenya, and on Ru singa Island in Lake Victoria. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f7\f8\fs20 203 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240 {\bkmkstart Pg205}{\bkmkend Pg205}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \ up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 These findings have been reported in the \ul0\nosupersub\cf9\f10\fs24 National Geographic Magazine\ul0 \nosupersub\cf8\f9\fs24 .\ul0\super\cf22\f23\fs23 218 \line \up0 \expndtw0\chars calex102 \ul0\nosupersub\cf8\f9\fs24 Datings of the various findings were made b y the potassium-argon process on \line \up0 \expndtw-2\charscalex100 samples of the overlying deposits. At Olduvai a fossil skull, named \ul0\nosupersub\cf9\f10 \fs24 Zinjanthropus\ul0\nosupersub\cf8\f9\fs24 , \line \up0 \expndtw-1\charscale x100 was unearthed, dating back 1,750,000 years. Dr. Leakey thinks that this cre ature \line \up0 \expndtw0\charscalex100 might be described as a man, since its remains were found among stone tools. \line \up0 \expndtw0\charscalex100 Rusinga Island gave up the skull of an apelike creature, \ul0\nosupersub\cf9\f10\fs24 P roconsul africanus\ul0\nosupersub\cf8\f9\fs24 , 25 \line \up0 \expndtw0\charscal ex100 million years old. This creature is believed by many scientists to be the common \line \up0 \expndtw0\charscalex103 stock leading to both men and apes. Th en at Fort Ternan \ul0\nosupersub\cf9\f10\fs24 Kenyapithecus\ul0\nosupersub\cf8\ f9\fs24 was \line \up0 \expndtw0\charscalex104 discovered, dating back 14 mill ion years. Dr. Leakey states that this creature \line \up0 \expndtw0\charscalex1 06 emphatically was not a man but he claims that the skull exhibits at least two \line \up0 \expndtw0\charscalex103 features found in man which are not found in fossil or living apes or monkeys. \line \up0 \expndtw0\charscalex108 Although t his creature was not a man Dr. Leakey thinks that it was leading \line \up0 \exp ndtw-3\charscalex100 straight in man's direction. \par\pard\qj \li1800\sb0\sl-27 4\slmult0 \par\pard\qj\li1800\ri1601\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\ch arscalex104 Of course, there are other fossil remains which have been linked wit h early \up0 \expndtw0\charscalex100 man. \ul0\nosupersub\cf9\f10\fs24 Pithecan

thropus Erectus\ul0\nosupersub\cf8\f9\fs24 , or the Java man, was discove red by Prof. \up0 \expndtw-1\charscalex100 Eugene Dubois in Java in 1894. Dubo is regarded this fossil as a transitional form \up0 \expndtw0\charscalex100 betw een man and ape which lived about one million years ago. \ul0\nosupersub\cf9\f10 \fs24 Eoanthropus\ul0\nosupersub\cf8\f9\fs24 , or \up0 \expndtw0\charscalex103 t he Piltdown man, reported in the 1947 edition of the \ul0\nosupersub\cf9\f10\fs2 4 Britannica\ul0\nosupersub\cf8\f9\fs24 as the second \up0 \expndtw0\charscalex 103 most important discovery in this field\ul0\super\cf22\f23\fs23 219\ul0\ nosupersub\cf8\f9\fs24 has since been proved a hoax. \up0 \expndtw0\chars calex100 \ul0\nosupersub\cf9\f10\fs24 Neanderthal Man\ul0\nosupersub\cf8\f9\fs24 fossils were first found in Dusseldorf, Germany in 1857. Other \up0 \expndtw0\ charscalex103 similar remains have been found elsewhere in Europe. Estimates of age have \up0 \expndtw0\charscalex100 been made anywhere from 20,000 to 10 0,000 years. \ul0\nosupersub\cf9\f10\fs24 Cro-Magnon Man\ul0\nosupersub\cf8\f 9\fs24 is \up0 \expndtw0\charscalex102 supposed to have displaced Neanderthal men in Europe, but Wistar points out \up0 \expndtw-2\charscalex100 that there is no evidence that Cro-Magnon man developed from any of the earlier \up0 \expndtw -3\charscalex100 types which inhabited Europe.\ul0\super\cf22\f23\fs23 220 \par\ pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0 \fi263 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 What position sh ould the student of the Bible take in regard to these modern \line \up0 \expndtw -1\charscalex100 tenets of paleontology? Is there any hope of reconciling the Bi blical account with \line \up0 \expndtw-1\charscalex100 these ideas that man has existed upon the earth for a half million years or more? \line \up0 \expndtw0\c harscalex102 There are really two questions involved here. In the field of natur al science it is \line \up0 \expndtw-1\charscalex100 taken for granted that man evolved from some lower form of life, so that it cannot \line \up0 \expndtw0\cha rscalex102 be said that man came into being at a given point in time. Rather, he gradually \line \up0 \expndtw-2\charscalex100 developed from the brute over mil lions of years of evolution. This view, of course, \line \up0 \expndtw0\charscal ex105 can never be reconciled with the Bible. Theistic evolution may hold that G od \line \up0 \expndtw-2\charscalex100 created the original germ of life and the n used evolution as the means of bringing \line \up0 \expndtw0\charscalex103 int o being all of the present forms, but it cannot derive any such teaching from \l ine \up0 \expndtw-1\charscalex100 the Bible. On the other hand, those who hold t hat the creation days were actually \line \up0 \expndtw-2\charscalex100 geologic ages may logically contend that the sixth day on which man was created \line \u p0 \expndtw0\charscalex104 began a half-million years ago, and therefore may bel ieve that the fossil-men \line \up0 \expndtw0\charscalex102 mentioned above were our actual ancestors who lived that long ago. This view \par\pard\qj \li1800\sb 0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri16 32\sb214\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs20\ul 0\super\cf23\f24\fs19 218\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\f s20 National Geographic Magazine\ul0\nosupersub\cf7\f8\fs20 , September, 1960; October, 1961, January, 1963, February, 1965; \up0 \expndtw-3\charscalex100 November, 1966. \par\pard\ql \li1800\sb1\sl-215\slmult0 \up0 \expndtw-3\charscal ex100 \ul0\super\cf23\f24\fs19 219\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\c f24\f25\fs20 Encyclopedia Britannica\ul0\nosupersub\cf7\f8\fs20 , 1947, Vol 14, p. 763. \par\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ ul0\super\cf23\f24\fs19 220\ul0\nosupersub\cf7\f8\fs20 Richard Wistar, \ul0\nos upersub\cf24\f25\fs20 Man and His Physical Universe\ul0\nosupersub\cf7\f8\fs20 (New York: John Wiley & Sons, Inc., 1953), p. 238. \par\pard\ql \li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl -230\slmult0 \up0 \expndtw-2\charscalex100 204 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz467\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}}

{\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g206}{\bkmkend Pg206}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1616\sb186\sl-260\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 was presented in a series of article s in \ul0\nosupersub\cf9\f10\fs24 Christian Life Magazine\ul0\nosupersub\cf8\f9\ fs24 in 1958. Here are \up0 \expndtw-2\charscalex100 two statements: \par\pard\ qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1619\sb4\sl-280\slmult0 \up0 \expndtw-1\charscalex100 By geology and by induction, it is neither unreasonabl e nor unscriptural to \up0 \expndtw-3\charscalex100 presume that man has been on the earth longer than 100,000 years. \par\pard\qj \li2520\ri1612\sb261\sl-280\s lmult0 \up0 \expndtw0\charscalex103 This would indicate that the age of man coul d be in terms of 200,000 or \up0 \expndtw-3\charscalex100 300,000 years.\ul0\sup er\cf22\f23\fs23 221 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \ri1608\sb13\sl-273\slmult0\fi272 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\ cf8\f9\fs24 While it is to be admitted that it might be reasonable and scriptura l to presume \up0 \expndtw0\charscalex102 such an age for man purely upon the ba sis of interpreting the creation days as \up0 \expndtw0\charscalex103 geologic a ges, it appears to be very unreasonable to inject 300,000 years into \up0 \expnd tw-3\charscalex100 the first eleven chapters of Genesis. \par\pard\qj \li1800\sb 0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expn dtw0\charscalex100 This theory interprets the early genealogies in Genesis as co ntaining names, \line \up0 \expndtw0\charscalex103 not of individuals, but of dy nasties or tribes, so that each name may represent \line \up0 \expndtw0\charscal ex107 many generations. It is to be admitted, of course, that there are gaps in the \line \up0 \expndtw0\charscalex102 genealogies. Matthew, for example, gi ves only fourteen generations from \line \up0 \expndtw0\charscalex103 Abraha m to David, fourteen from David to the captivity, and fourteen from the \line \u p0 \expndtw-2\charscalex100 captivity to Christ. The names of Ahaziah, Jo ash, Amaziah, Jehoiakim, and \line \up0 \expndtw-1\charscalex100 Jechoniah ar e omitted by Matthew, so that actually there are more than forty-two \line \up0 \expndtw0\charscalex105 generations from Abraham to Christ. It is conceiv able that gaps in the \line \up0 \expndtw0\charscalex103 genealogies from Ad am to Abraham might account for several thousand extra \line \up0 \expndtw-2\cha rscalex100 years, but surely not for as much as two or three hundred thousand ye ars. Hence \line \up0 \expndtw0\charscalex104 it is necessary to make the names represent dynasties which lasted for much \line \up0 \expndtw0\charscalex100 lon ger periods than generations. Let us see how such a theory fits in with other \l ine \up0 \expndtw-3\charscalex100 facts of Scripture. \par\pard\qj \li1800\sb0\s l-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi294 \up0 \expndtw -1\charscalex100 Genesis 5 indicates that there were ten generations between Ada m and Noah \up0 \expndtw-1\charscalex100 and Genesis 11:10-26 shows that there w ere ten generations between Noah and \up0 \expndtw0\charscalex100 Abraham. If we make these generations to be dynasties and place Adam's date \up0 \expndtw0\cha rscalex104 at 200,000 B.C., then each dynasty would have to last for 10,000 year s. This \up0 \expndtw-1\charscalex100 would make one dynasty last longer than al l of known historic time. If we were to \up0 \expndtw0\charscalex100 admit that nine out of every ten dynasties had been dropped out of the record, it \up0 \exp ndtw-1\charscalex100 would still mean that each dynasty lasted 1,000 years, and even this figure is too \up0 \expndtw-2\charscalex100 great a stretch upon the i magination to be credible. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\ li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 Jude state s that Enoch was the seventh from Adam, apparently for the \up0 \expnd tw-1\charscalex100 purpose of showing how near to the beginning of huma n history prophetic \up0 \expndtw-2\charscalex100 utterances were made conc

erning the second coming of Christ. But on the \up0 \expndtw0\charscalex 104 dynasty theory this would place Enoch 70,000 years after Adam. Apparently \ up0 \expndtw-3\charscalex100 Jude did not interpret Scripture under the dynasty idea. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1610\sb1\sl280\slmult0\fi294 \up0 \expndtw-1\charscalex100 In Genesis 4 we learn that Lamec h was the seventh in Cain's line from Adam. \line \up0 \expndtw-2\charscalex100 Civilization was quite advanced in his day: Various musical instruments had been \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 221\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Christian Life Mag azine\ul0\nosupersub\cf7\f8\fs20 , May, 1958. \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 205 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz370\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g207}{\bkmkend Pg207}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex107 \ul0\nosupersub\cf8\f9\fs24 invented and men had become artificer s of all kinds in iron and brass. Now \up0 \expndtw-1\charscalex100 according to the \ul0\nosupersub\cf9\f10\fs24 Encyclopedia Britannica\ul0\nosupersub\cf8\f9\ fs24 it is generally believed that bronze was \up0 \expndtw-1\charscalex100 fir st used about 2,000 B.C. or perhaps a little earlier. But the dynasty theory ask s \up0 \expndtw-2\charscalex100 us to believe that men were in the bronze age at 130,000 B.C. \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi268 \up0 \expnd tw-1\charscalex100 There is another little problem in connection with La mech. The Scripture \up0 \expndtw0\charscalex100 seems to present him as the s econd man-slayer in history. Can we believe that \up0 \expndtw-1\charscalex100 t here were no murders committed over a period of 70,000 years? And it is a little \up0 \expndtw-1\charscalex100 difficult to believe that a dawn-age man who live d 130,000 years ago would have \up0 \expndtw0\charscalex104 had knowledge of ano ther man who lived 70,000 years earlier, and make his \up0 \expndtw-2\charscale x100 appeal for mercy on the basis: "If Cain shall be avenged seven-fold, truly Lamech \up0 \expndtw-3\charscalex100 seventy and seven fold" (Gen. 4: 24). \par\ pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult 0\fi283 \up0 \expndtw0\charscalex102 Luke, in giving the genealogy of our Lord, traces the line all the way back to \up0 \expndtw0\charscalex100 Adam. Is it rea sonable to suppose that he traces the actual generations back to \up0 \expndtw0\ charscalex100 Abraham, and then jumps over to dynasties covering some 10,000 yea rs each? \up0 \expndtw-1\charscalex100 Surely it must be concluded that Luke con sidered the records before Abraham to \up0 \expndtw-2\charscalex100 be the same kind of genealogies as those that followed after. \par\pard\qj \li1800\sb0\sl-27 4\slmult0 \par\pard\qj\li1800\ri1561\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\ch arscalex105 It is Paul who tells us that in the fulness of time God sent forth H is Son. In \line \up0 \expndtw-2\charscalex100 another reference he divides all time before Christ into two periods: from Adam to \line \up0 \expndtw-2\charscal ex100 Moses and from Moses to Christ. We know that from Moses to Chr ist was \line \up0 \expndtw0\charscalex100 approximately 1,500 years, but if we say that from Adam to Moses was perhaps \line \up0 \expndtw0\charscalex106 298, 500 years, it would seem that the two periods are a little out of balance. \line

\up0 \expndtw-2\charscalex100 Likewise to have man wait for almost 300,0 00 years for the coming of the \line \up0 \expndtw0\charscalex100 Redeemer hardly seems reasonable. Is this what Paul meant by "the fulness of \line \up0 \expndtw-3\charscalex100 time?" \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\ri1604\sb11\sl-275\slmult0\fi297 \up0 \expndtw0\charscalex100 It wou ld thus seem that those who have advocated such an early date for the \line \up0 \expndtw0\charscalex100 first man have not given sufficient attention to the other factors which are \line \up0 \expndtw0\charscalex103 involved. A s pointed out in a previous chapter the fact that Adam was the first \line \up0 \expndtw-2\charscalex100 man and that every human being who has ever lived in th e world is related to him \line \up0 \expndtw0\charscalex100 as the head of the race is of vast doctrinal importance. We cannot countenance \line \up0 \expndtw0 \charscalex106 any theory which would remove Adam from that place. To make the s tory of \line \up0 \expndtw-1\charscalex100 Adam a myth, or to deny its h istoricity is to undercut one of the doctrinal \line \up0 \expndtw0\chars calex105 foundations of the New Testament. If we contend that Adam was a histori cal \line \up0 \expndtw-1\charscalex100 character, then the only way possible to place him at 300,000 B.C. is to insert all \line \up0 \expndtw-3\charscalex100 of those years between him and Abraham, and that is not tenable. \par\pard\qj \l i1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi378 \u p0 \expndtw0\charscalex100 Many of those who hold the view that there was a gap between Genesis 1:1 \line \up0 \expndtw0\charscalex105 and 1:2 believe that ther e was a creation of life upon the earth in the original \line \up0 \expndtw0\cha rscalex100 creation which was destroyed by a judgment of God. Thus, if the paleo ntologists \line \up0 \expndtw0\charscalex102 are anywhere near correct in their datings of so-called fossil man, these fossils \line \up0 \expndtw0\charscalex1 00 would belong to the original creation and not to the present order of things. The \line \up0 \expndtw0\charscalex100 Bible does not give any revelation of th e character of that creation, other than to \line \up0 \expndtw0\charscalex100 s tate that God created it, but there are strong inferences that life did exist up on \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slm ult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 206 \par\pard\sec t\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg208}{\bkmkend Pg208}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slm ult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmul t0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 the earth before the six days of restoration in Gene sis 1. (This is the view \up0 \expndtw-3\charscalex100 presented in the Scofie ld Reference Bible.) \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520 \ri1601\sb11\sl-276\slmult0\fi201 \up0 \expndtw0\charscalex106 It is by no means necessary to suppose that the life-germ of seeds \up0 \expndtw-1\charscalex100 perished in the catastrophic judgment which overthrew the primitive order. \up0 \expndtw0\charscalex102 With the restoration of dry land and light the earth wou ld "bring forth" as \up0 \expndtw0\charscalex102 described. It was animal life w hich perished, and traces of which remain \up0 \expndtw0\charscalex106 as fossil s. Relegate fossils to the primitive creation, and no conflict of \up0 \expndtw3\charscalex100 science with the Genesis cosmogony remains.\ul0\super\cf22\f23\f s23 222 \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1604\sb12\ sl-274\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Th ose who oppose this view argue that there is no indication in the geologic \up0 \expndtw-2\charscalex100 record of so recent a worldwide catastrophe and that there seems to be a \up0 \expndtw0\charscalex100 continuous fossil re cord from the distant past up to the present. It is evident that \up0 \expndtw0\ charscalex104 we do not have sufficient facts or knowledge to answer satisfactor ily all of the \up0 \expndtw0\charscalex100 questions which confront us in this area. The Christian who has discovered the \up0 \expndtw0\charscalex100 trustwor thiness of the Scripture in every other area will not doubt the statements \up0 \expndtw-2\charscalex100 of the Bible on this subject, even though he may not be able to reconcile its every \up0 \expndtw-3\charscalex100 statement with the fi

ndings of science. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\r i1607\sb11\sl-275\slmult0\fi307 \up0 \expndtw0\charscalex100 On the other hand i t should be pointed out that paleontology is not as exact a \line \up0 \expndtw1\charscalex100 science as is sometimes supposed. There is a great deal of guess work involved \line \up0 \expndtw0\charscalex103 in interpreting the facts. For example, the \ul0\nosupersub\cf9\f10\fs24 Britannica\ul0\nosupersub\cf8\f9\fs24 puts Neanderthal man as \line \up0 \expndtw0\charscalex104 late as 20,000 B.C. \ul0\super\cf22\f23\fs23 223\ul0\nosupersub\cf8\f9\fs24 while Wistar states tha t Neanderthal man lived at least \line \up0 \expndtw0\charscalex100 100,000 year s ago.\ul0\super\cf22\f23\fs23 224\ul0\nosupersub\cf8\f9\fs24 Many of the fos sils are very fragmentary. The Java man \line \up0 \expndtw0\charscalex104 fossi ls consisted of a skull cap, a left thigh bone and three teeth, found some \line \up0 \expndtw-1\charscalex100 twenty paces apart. Dr. Leakey's findings have be en confined to a few fragments \line \up0 \expndtw0\charscalex102 of skulls. Fro m one or two such bone fragments anthropologists reconstruct an \line \up0 \expn dtw-1\charscalex100 entire man. Such reconstructions are 90% or more pure imagin ation. Further it is \line \up0 \expndtw-1\charscalex100 impossible to be abs olutely certain just how some of these fossils became \line \up0 \expndt w0\charscalex107 deposited in the particular layers of rock or in the washes in which they are \line \up0 \expndtw0\charscalex105 found. Even Ramm, who castigat es those he calls the hyperorthodox for not \line \up0 \expndtw-2\charscalex100 accepting all that the scientists say about the antiquity of man is forced to ad mit: \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\ri1608\sb20\sl270\slmult0 \up0 \expndtw0\charscalex103 We must await more information from sci ence and exegesis before we \up0 \expndtw0\charscalex106 can propound a point ed theory of the harmony of Genesis and \up0 \expndtw-3\charscalex100 ant hropology ... \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1608 \sb10\sl-276\slmult0 \up0 \expndtw0\charscalex103 We have now surveyed Genes is and anthropology and found the \line \up0 \expndtw0\charscalex104 proble ms more severe than Genesis and geology. The most \line \up0 \ex pndtw0\charscalex100 uncomfortable problem is the relationship of the antiquity of man, the Fall \line \up0 \expndtw0\charscalex103 of man, to the advanced stat e of culture in Genesis 4. Although this is a \line \up0 \expndtw0\charscalex100 serious problem, it is not a hopeless nor discouraging problem. Again, we \line \up0 \expndtw0\charscalex100 assert that a man may be a Christian witho ut the sacrifice of his \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj \li1800\ri1828\sb191\sl-220\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf2 3\f24\fs20\ul0\super\cf23\f24\fs19 222\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupers ub\cf24\f25\fs20 Scofield Reference Bible,\ul0\nosupersub\cf7\f8\fs20 (New York : Oxford University Press, 1917), footnote on Genesis 1:11, p. 4. \up0 \expndtw3\charscalex100 \ul0\super\cf23\f24\fs19 223\ul0\nosupersub\cf7\f8\fs20 \ul0\no supersub\cf24\f25\fs20 Encyclopedia Britannica\ul0\nosupersub\cf7\f8\fs20 , op. cit., Vol. 14, p. 763. \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\super\cf23\f24\fs19 224\ul0\nosupersub\cf7\f8\fs20 Wistar, \ ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 238. \par\ pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 207 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz384\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g209}{\bkmkend Pg209}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520

\sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\s b0\sl-273\slmult0 \par\pard\qj\li2520\ri1604\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 intelligence. To the contrary, we fee l the Christian interpretation of man is \up0 \expndtw0\charscalex105 the one wh ich best accounts for the most facts. If we were to reject all \up0 \expndtw-1\c harscalex100 views with serious problems, then no view could be held. The emerge nce \up0 \expndtw0\charscalex107 of \ul0\nosupersub\cf9\f10\fs24 mind, conscie nce, consciousness\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs2 4 will\ul0\nosupersub\cf8\f9\fs24 on naturalistic and \up0 \expndtw0\charsc alex104 materialistic premises constitutes to this writer a far greater problem in \up0 \expndtw0\charscalex100 anthropology than those problems he faces as a C hristian believer in the \up0 \expndtw-3\charscalex100 inspiration of the Genesi s record.\ul0\super\cf22\f23\fs23 225 \par\pard\ql \li6316\sb329\sl-368\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf14\f15\fs32 Part Five \par\pard\ql \li6316\sb40\sl-552\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f1 7\fs48 Angelology \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb 132\sl-379\slmult0 \up0 \expndtw0\charscalex97 28\ul0\nosupersub\cf20\f21\fs32 THE HEAVENLY SANCTUARY \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li18 00\ri1608\sb31\sl-276\slmult0\fi295 \up0 \expndtw-1\charscalex100 \ul0\nosupersu b\cf8\f9\fs24 The existence of heaven as a place and of its angelic inhabitants is denied by \line \up0 \expndtw0\charscalex100 many liberal theologians, who at tribute the mention of angels in Scripture to the \line \up0 \expndtw-1\charscal ex100 superstitions prevalent in those days or to a poetical personification of the forces \line \up0 \expndtw-1\charscalex100 of nature. However, the Bible con tains so many explicit statements regarding the \line \up0 \expndtw0\charscalex1 00 existence of angels that the fact cannot be denied without denying the author ity \line \up0 \expndtw-1\charscalex100 of the Scriptures altogether. The f act that they are mentioned almost three \line \up0 \expndtw0\charscalex10 7 hundred times in the Bible, and the further fact that about one hundred and \l ine \up0 \expndtw-2\charscalex100 eighty of these references are in the New Test ament, is undeniable evidence that \line \up0 \expndtw-2\charscalex100 the Bible does teach their existence. Those who would spiritualize the angels into \line \up0 \expndtw0\charscalex104 a mode of poetic expression would be hard put to ex plain such passages as: \line \up0 \expndtw0\charscalex103 "Know ye not that we shall judge angels" (1 Corinthians 6:3); "when the Lord \line \up0 \expndtw0\c harscalex102 Jesus shall be revealed from heaven with his mighty angels" (2 Thes salonians \line \up0 \expndtw0\charscalex104 1:7); "We see Jesus, who was made a little lower than the angels" (Hebrews \line \up0 \expndtw-3\charscalex100 2:9 ); "God spared not the angels that sinned" (2 Peter 2:4). \par\pard\qj \li1800\r i1608\sb264\sl-276\slmult0\fi297 \up0 \expndtw-1\charscalex100 If angels have a real substantial existence, as the Scriptures affirm, they must \line \up0 \expn dtw0\charscalex104 have a location or sphere which they inhabit. The Scriptures speak of certain \line \up0 \expndtw-2\charscalex100 angels which left their own habitation (\ul0\nosupersub\cf12\f13\fs24 Jude 6\ul0\nosupersub\cf8\f9\f s24 ). The habitation of angels is \line \up0 \expndtw0\charscalex100 heave n. We read such expressions as "in heaven their angels do always behold \line \u p0 \expndtw0\charscalex100 the face of my Father (Matthew 18:10); "the angels of heaven" (Matthew 24:36); \line \up0 \expndtw-1\charscalex100 "are as the angels which are in heaven" (Mark 12:25; 13:32); "Satan as lightning \line \up0 \expnd tw-1\charscalex100 fall from heaven" (Luke 10:18); "there appeared unto him an a ngel from heaven" \line \up0 \expndtw0\charscalex102 (Luke 22:43); "we, or an a ngel from heaven" (Galatians 1:8); "the Lord Jesus \line \up0 \expndtw-1\chars calex100 shall be revealed from heaven with his mighty angels" (2 Thessalonians 1:7); "an \line \up0 \expndtw0\charscalex102 angel came down from heaven" (Reve lation 10:1); "there was war in heaven: \line \up0 \expndtw-1\charscalex100 Mic hael and his angels fought against the dragon; and the dragon fought and his \li ne \up0 \expndtw-2\charscalex100 angels." (Revelation 12:7). \par\pard\qj \li180 0\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ ri1620\sb134\sl-240\slmult0 \up0 \expndtw0\charscalex105 \ul0\super\cf23\f24\fs2 0\ul0\super\cf23\f24\fs19 225\ul0\nosupersub\cf7\f8\fs20 Bernard Ramm, \ul0\no

supersub\cf24\f25\fs20 The Christian View of Science and Scripture\ul0\nosupersu b\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans \up0 \expndtw-3\charscalex100 Pub lishing Co., 1956), pp. 328, 342, 343. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 208 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz369\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g210}{\bkmkend Pg210}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0\fi283 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Heaven is also the dwelling pla ce of God: "hear thou from thy dwelling place \line \up0 \expndtw0\charscalex100 even from heaven" \up0 \expndtw-1\charscalex100 (2 Chronicles \up0 \expndtw0 \charscalex100 6:21); "art thou not God in heaven" \up0 \expndtw-3\charsca lex100 (2 \par\pard\qj \li1800\ri1608\sb10\sl-273\slmult0 \up0 \expndtw0\charsca lex100 Chronicles 20:6); "the Lord God of heaven" (2 Chronicles 36:23); "Is not God in \up0 \expndtw0\charscalex102 the height of heaven?" (Job 22:12); "Our Fat her which art in heaven" (Matthew \up0 \expndtw0\charscalex100 6:9); "I came dow n from heaven" (John 6:38); "the temple of God was opened in \up0 \expndtw-3\cha rscalex100 heaven" (Revelation 11:19). \par\pard\qj \li1800\sb0\sl-276\slmult0 \ par\pard\qj\li1800\ri1604\sb9\sl-276\slmult0\fi319 \up0 \expndtw0\charscalex100 The Scriptures speak of at least three heavens. Paul was "caught up into the \up 0 \expndtw0\charscalex102 third heaven" (2 Corinthians 12:2). Solomon said: "Behold, heaven, and the \up0 \expndtw0\charscalex100 heaven of heavens cann ot contain thee" (2 Chronicles 6:18). When God \up0 \expndtw-2\charscal ex100 created, He created the heavens (plural) and the earth. Because there are \up0 \expndtw-1\charscalex100 several heavens it is necessary to make distinctions when speaking of the \up0 \expndtw0\charscalex104 dwell ing place of angels. While the Bible writers speak of the birds of heaven \up0 \ expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Jeremiah 4:25\ul0\nosuper sub\cf8\f9\fs24 ) and the stars of heaven (\ul0\nosupersub\cf12\f13\fs24 Genesis 22:17\ul0\nosupersub\cf8\f9\fs24 ), which we would define \up0 \expndtw0\charsc alex102 as the atmospheric and the stellar heavens, it seems that the Bible neve r uses \up0 \expndtw-2\charscalex100 any such definitive terms. Everything above the earth is heaven, whether it \up0 \expndtw0\charscalex104 involve d material things or spiritual beings. The context must determine what \up0 \exp ndtw-3\charscalex100 aspect of heaven is meant in any particular passage. \par\p ard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0 \fi268 \up0 \expndtw0\charscalex100 The Scriptures speak of the dwelling place o f God where the angels minister \line \up0 \expndtw0\charscalex100 as the heaven ly sanctuary: "We have such a high priest, who is set on the right \line \up0 \e xpndtw0\charscalex100 hand of the Majesty in the heavens; a minister of the sanc tuary, and of the true \line \up0 \expndtw0\charscalex100 tabernacle, which th e Lord pitched, and not man" \up0 \expndtw-1\charscalex100 (Hebrews 8:1, \ up0 \expndtw0\charscalex100 2). This \par\pard\qj \li1800\ri1608\sb10\sl-270\sl mult0 \up0 \expndtw0\charscalex100 heavenly sanctuary is set in contrast to the earthly sanctuary which Moses built \line \up0 \expndtw0\charscalex103 for the c hildren of Israel (\ul0\nosupersub\cf12\f13\fs24 Hebrews 9:1\ul0\nosupersub\cf8\ f9\fs24 ). While it is in contrast, it is important to \line \up0 \expndtw-2\cha rscalex100 observe that the earthly sanctuary was built after the pattern of the

heavenly one: \par\pard\qj \li2520\sb0\sl-277\slmult0 \par\pard\qj\li2520\ri160 8\sb8\sl-277\slmult0\fi201 \up0 \expndtw-1\charscalex100 Moses was admonished of God when he was about to make the \up0 \expndtw0\charscalex103 taber nacle: for, See, saith he, that thou make all things according to the \up0 \expn dtw-2\charscalex100 pattern showed to thee in the mount .... It was therefore ne cessary that the \up0 \expndtw0\charscalex104 patterns of things in the heavens should be purified with these; but the \up0 \expndtw-1\charscalex100 heavenly th ings themselves with better sacrifices than these. For Christ is \up0 \expndtw-1 \charscalex100 not entered into holy places made with hands, which are the figur es of the \up0 \expndtw0\charscalex103 true; but into heaven itself, now to appe ar in the presence of God for us \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\ cf12\f13\fs24 Hebrews 8:5; 9:23, 24\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \ li1800\ri1602\sb261\sl-280\slmult0\fi397 \up0 \expndtw0\charscalex100 A glimpse into this heavenly sanctuary is given in Revelation 4 and 5. In this \up0 \expnd tw-1\charscalex100 passage the Apostle John is caught up in spirit to heaven and sees a throne with \up0 \expndtw0\charscalex105 One sitting upon it, around whi ch there are twenty-four elders and four living \up0 \expndtw0\charscalex103 cre atures (cherubim) who cease not praising and worshipping God. The A.V. \up0 \ex pndtw-3\charscalex100 makes the twenty-four elders to be redeemed men: \par\pard \qj \li2520\ri1608\sb261\sl-280\slmult0\fi451 \up0 \expndtw-1\charscalex100 And they sung a new song, saying, Thou art worthy to take the book, \line \up0 \expn dtw0\charscalex100 and to open the seals thereof: for thou wast slain, and hast redeemed us \line \up0 \expndtw0\charscalex100 to God by thy blood out of every kindred, and tongue, and people, and \par\pard\ql \li10137\sb0\sl-230\slmult0 \p ar\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \p ar\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 209 \par\pard\sect\sec td\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg211}{\bkmkend Pg211 }\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \p ar\pard\qj\li2520\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex103 \ul0\ nosupersub\cf8\f9\fs24 nation; and hast made us unto our God kings and priests: and we shall \up0 \expndtw-3\charscalex100 reign on the earth. \par\pard\qj \li1 800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1612\sb17\sl-273\slmult0\fi277 \up0 \expndtw-2\charscalex100 Actually, the Cherubim and the Elders sing this song t ogether. It is evident that \up0 \expndtw-2\charscalex100 the Cherubim cannot si ng the song of redemption, for they have never sinned nor \up0 \expndtw-2\charsc alex100 been redeemed. Most of the revised versions correct the A.V. on Ch. 5:9, 10. For \up0 \expndtw-3\charscalex100 example, the A.S.V. reads: \par\pard\qj \ li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb11\sl-275\slmult0\fi451 \ up0 \expndtw0\charscalex101 And they sing a new song, saying, Worthy art thou to take the book, \up0 \expndtw-1\charscalex100 and to open the seals thereof: for thou wast slain, and didst purchase unto \up0 \expndtw0\charscalex107 God with thy blood men of every tribe, and tongue, and people, and \up0 \expndtw0\charsc alex100 nation, and madest them to be unto our God a kingdom and priests; and \u p0 \expndtw-3\charscalex100 they reign upon the earth. \par\pard\qj \li1800\sb0\ sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi268 \up0 \expndt w-2\charscalex100 Thus the twenty-four Elders are a heavenly priesthood. A reference to \ul0\nosupersub\cf12\f13\fs24 1 \line \up0 \expndtw-3\charsca lex100 Chronicles \up0 \expndtw-3\charscalex100 24:5-19\ul0\nosupersub\cf8\f9\fs 24 and \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf12\f13\fs24 28:19\ul0\n osupersub\cf8\f9\fs24 will indicate that the twenty-four orders of \par\ pard\qj \li1800\ri1608\sb4\sl-280\slmult0 \up0 \expndtw-2\charscalex100 priestho od in Israel were patterned after the twenty-four orders in heaven. Thus it \up0 \expndtw0\charscalex100 is seen that the religion of ancient Israel, far from b eing a human invention or an \up0 \expndtw0\charscalex106 imitation of heathen r eligions round about, was patterned after the heavenly \up0 \expndtw-3\charscale x100 sanctuary ministered by angels. \par\pard\qj \li1800\ri1590\sb265\sl-275\sl mult0\fi283 \up0 \expndtw-1\charscalex100 Just as there is a heavenly counterpar t in the matter of the worship of God, so \line \up0 \expndtw0\charscalex100 the

re seems to be a counterpart in government. There are various references to \lin e \up0 \expndtw-1\charscalex100 kings and princes which, while identified with n ames of human governments, are \line \up0 \expndtw0\charscalex105 evidently not human beings but angels. For example, in Isaiah 14 there is a \line \up0 \expnd tw0\charscalex102 prophecy against the king of Babylon, who is later on called L ucifer, the son of \line \up0 \expndtw0\charscalex106 the morning, the one who h ad fallen from his position in heaven. Satan thus \line \up0 \expndtw-2\charscal ex100 seems to be so closely related to the control of the government of ancient \line \up0 \expndtw0\charscalex100 Babylon that he can be called k ing of Babylon. In Ezekiel 28 it is said of the king \line \up0 \expndtw0\charsc alex108 of Tyrus that he had been in the garden of Eden, that he was the anointe d \line \up0 \expndtw0\charscalex102 cherub, that he was full of wisdom and perf ect in beauty; that he was perfect in \line \up0 \expndtw0\charscalex100 his way s from the day that he was created until iniquity was found in him. None \line \ up0 \expndtw0\charscalex100 of these things could have been said of the earthly king of Tyrus, but they could \line \up0 \expndtw0\charscalex100 be said of Sata n. Perhaps the clearest reference to this heavenly counterpart of \line \up0 \ex pndtw0\charscalex100 human governments is found in Daniel 10. Three weeks after Daniel had made \line \up0 \expndtw-3\charscalex100 request of God an angel appe ared unto him and said: \par\pard\qj \li2520\sb0\sl-277\slmult0 \par\pard\qj\li2 520\ri1591\sb7\sl-277\slmult0\fi201 \up0 \expndtw0\charscalex102 Fear not, Danie l: for from the first day that thou didst set thine heart to \up0 \expndtw-1\cha rscalex100 understand, and to chasten thyself before thy God, thy words were hea rd, \up0 \expndtw0\charscalex106 and I am come for thy words. But the prince of the kingdom of Persia \up0 \expndtw-2\charscalex100 withstood me one and twe nty days: but lo, Michael, one of the chief \up0 \expndtw-2\charscalex10 0 princes, came to help me; and I remained there with the kings of Persia ... \u p0 \expndtw-2\charscalex100 Then said he, Knowest thou wherefore I am come unto thee? and now will \up0 \expndtw-1\charscalex100 I return to fight with the prin ce of Persia; and when I am gone forth, lo, the \up0 \expndtw-3\charscalex100 pr ince of Grecia shall come (vs. 12, 13, 20). \par\pard\ql \li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\s lmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 210 \par\pard\s ect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg212}{\bkmken d Pg212}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\s lmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slm ult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0\fi477 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 There can be no doubt but that the messenger who came to Daniel, as well \line \up0 \expndtw0\charscalex102 as Michael and t he princes of Persia and of Grecia, were all angels. But why is \line \up0 \expn dtw-2\charscalex100 Michael called Israel's prince, and why are other angels cal led princes or kings of \line \up0 \expndtw0\charscalex104 Babylon, of Persia, o f Grecia, of Tyrus, if not to indicate that in some manner \line \up0 \expndtw0\ charscalex103 they exercise power over or influence upon the governments of thes e various \line \up0 \expndtw-3\charscalex100 nations? \par\pard\qj \li1800\sb0\ sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi401 \up0 \expndtw -2\charscalex100 In the New Testament Satan is called the god of this world (\ul 0\nosupersub\cf12\f13\fs24 2 Corinthians 4:4\ul0\nosupersub\cf8\f9\fs24 ) \line \up0 \expndtw0\charscalex100 and the prince of this world (\ul0\nosupersub\cf12\ f13\fs24 John 12:31; 14:30; 16:11\ul0\nosupersub\cf8\f9\fs24 ). In the temptatio n of our \line \up0 \expndtw0\charscalex109 Lord it is recorded that Satan said to Christ after taking Him up into a high \line \up0 \expndtw0\charscalex103 mou ntain and showing Him all the kingdoms of the world in a moment of time: \line \ up0 \expndtw-2\charscalex100 "All this power will I give thee, and the glory of them: for that is delivered unto me; \line \up0 \expndtw0\charscalex103 and to w homsoever I will I give it. If thou therefore wilt worship me, all shall be \lin e \up0 \expndtw-1\charscalex100 thine" (Luke 4:6, 7). If Satan, in fact, did not possess the power which he claimed \line \up0 \expndtw-1\charscalex100 had been delivered unto him, the temptation of Jesus would have been a farce. \par\pard\

qj \li1800\ri1608\sb264\sl-277\slmult0\fi416 \up0 \expndtw-2\charscalex100 If th e Scriptural facts presented indicate that angelic principalities and powers \li ne \up0 \expndtw0\charscalex102 do have an influence over the earthly government s, one's philosophy of history \line \up0 \expndtw0\charscalex105 will be consid erably affected. We may well ask why there has been so much \line \up0 \expndtw0 \charscalex102 bloodshed, strife, and sin in the world, and why all of man's eff orts for a lasting \line \up0 \expndtw0\charscalex103 peace fail. We may lay all of the blame on man's depravity, but it is significant \line \up0 \expndtw0\cha rscalex104 that before the millennial reign of peace begins upon the earth Satan and his \line \up0 \expndtw0\charscalex100 angels are cast out of heaven and ar e shut up in the abyss, and that as soon as \line \up0 \expndtw0\charscalex108 S atan is loosed from his prison he goes about his old task of deceiving the \line \up0 \expndtw-2\charscalex100 nations in order to gather them to battle against the saints and the beloved city. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmul t0\fi402 \up0 \expndtw0\charscalex103 It may appear upon the surface that Satani c influence and control over the \up0 \expndtw-3\charscalex100 nations of the ea rth is contradicted by the truth of Romans 13:1-6: \par\pard\qj \li2520\sb0\sl-2 76\slmult0 \par\pard\qj\li2520\ri1608\sb8\sl-276\slmult0\fi201 \up0 \expndtw0\ch arscalex105 Let every soul be subject unto the higher powers .... For there is no \up0 \expndtw0\charscalex103 power but of God: the powers that be are ordaine d of God. Whosoever \up0 \expndtw0\charscalex104 therefore resisteth the power, resisteth the ordinance of God: and they \up0 \expndtw0\charscalex100 that resis t shall receive to themselves condemnation. For rulers are not a \up0 \expndtw0\ charscalex106 terror to good works, but to the evil. Wilt thou then not be afrai d of the \up0 \expndtw0\charscalex100 power? do that which is good and thou shal t have praise of the same: for \up0 \expndtw0\charscalex100 he is the minister o f God to thee for good. But if thou do that which is evil, \up0 \expndtw0\charsc alex100 be afraid; for he beareth not the sword in vain: for he is a minister of God, \up0 \expndtw0\charscalex100 a revenger to execute wrath upon him that doe th evil. Wherefore ye must \up0 \expndtw-2\charscalex100 needs be subject, not o nly for wrath, but also for conscience sake. For this \up0 \expndtw0\charscalex1 04 cause pay ye tribute also; for they are God's ministers, attending \up0 \expndtw-3\charscalex100 continually upon this very thing. \par\pard\qj \li 1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 This passag e raises many questions. If all rulers and governments are \line \up0 \ expndtw-1\charscalex100 ordained of God, is it not wrong to oppose any governmen t, even that of godless \line \up0 \expndtw-1\charscalex100 communism? How could there be godless rulers, when all rulers are ministers of \par\pard\ql \li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 211 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg213}{\bkmkend Pg213}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li18 00\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndt w0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 God? When rulers persecute and kill God's saints, are they a terror to good \up0 \expndtw-3\charscalex100 works or to the evil? \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\ sb13\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 The Pharaoh of Moses' day was a wicked king, but God was the One who \line \up0 \expndtw-1\charscalex100 raised him up: "For the scripture saith unto Pharaoh, Even for this same purpose \line \up0 \expndtw0\charscalex104 have I raised thee up, that I might show my power in thee, and that my name \line \up0 \expndtw-2\charscalex100 might be dec lared throughout all the earth" (Romans 9:17). Nebuchadnezzar was \line \up0 \ex pndtw-2\charscalex100 a wicked king, but God calls him "my servant." Speaking to Israel God says: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri 1608\sb11\sl-275\slmult0\fi133 \up0 \expndtw-2\charscalex100 Because ye have not heard my words, Behold, I will send and take all the \up0 \expndtw0\charscalex1 06 families of the north, saith the Lord, and Nebuchadnezzar the king of \up0 \e xpndtw-2\charscalex100 Babylon, my servant, and will bring them against this lan

d, and against the \up0 \expndtw0\charscalex105 inhabitants thereof, and against all these nations round about, and will \up0 \expndtw-1\charscalex100 utterly d estroy them, and make them an astonishment, and a hissing, and \up0 \expndtw0\ch arscalex102 perpetual desolations .... And it shall come to pass, when seventy y ears \up0 \expndtw0\charscalex102 are accomplished, that I will punish the king of Babylon, and that nation, \up0 \expndtw0\charscalex104 saith the Lord, for th eir iniquity, and the land of the Chaldeans, and will \up0 \expndtw-3\charscalex 100 make it perpetual desolations (Jeremiah 25:8, 9, 12). \par\pard\qj \li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \exp ndtw0\charscalex103 Such passages as those above indicate that God may ordain wi cked rulers \line \up0 \expndtw0\charscalex100 and governments in order to punish or chasten mankind for their sin and \line \up0 \expndtw-1\charsca lex100 disobedience to God's Word, but such wicked rulers will themselves be pun ished \line \up0 \expndtw0\charscalex100 by God in due time. Pilate was the rule r who delivered Christ to be crucified, but \line \up0 \expndtw0\charscalex104 w hen Pilate stated that he had power to crucify Christ or to let Him go, Christ \ line \up0 \expndtw0\charscalex104 replied: "Thou couldest have no power at all a gainst me, except it were given \line \up0 \expndtw0\charscalex100 thee from abo ve" (John 19:11). In like manner it may be said that neither Satan \line \up0 \e xpndtw0\charscalex100 nor any wicked ruler could have any power except it were g iven or permitted by \line \up0 \expndtw-3\charscalex100 God. \par\pard\qj \li18 00\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1615\sb1\sl-280\slmult0\fi367 \up0 \ expndtw-1\charscalex100 An outstanding passage on this aspect of angelic interve ntion in the affairs of \up0 \expndtw-2\charscalex100 man is Ephesians 6:12, whi ch translated very literally reads as follows: \par\pard\qj \li2520\ri1608\sb261 \sl-280\slmult0\fi139 \up0 \expndtw-1\charscalex100 For our wrestling is not aga inst flesh and blood, but against principalities, \line \up0 \expndtw-2\charscal ex100 against the authorities, against the world rulers \up0 \expndtw-2\ch arscalex100 (cosmocrats) of this \par\pard\ql \li2520\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 darkness, against spiritual wickedness in the heavenly places. \par\pard\qj \li1800\ri1605\sb261\sl-280\slmult0\fi335 \up0 \expndtw0\ch arscalex104 The \ul0\nosupersub\cf9\f10\fs24 kosmocrats\ul0\nosupersub\cf8\f9\fs 24 are not flesh and blood men but angelic spirits. Whatever \up0 \expndtw-1\ch arscalex100 opposition comes to the gospel or to God's servants from mankind, in reality has \up0 \expndtw-1\charscalex100 its origin in the angelic sphere from the kosmocrats of this darkness, from wicked \up0 \expndtw-2\charscalex100 spir its in the heavenly realm. \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi38 2 \up0 \expndtw0\charscalex100 It may appear strange why God permits these unsee n beings to fight against \line \up0 \expndtw0\charscalex100 His saints, or why He permits evil angels to hinder the holy angels, as is evident \line \up0 \expn dtw-2\charscalex100 from the passages in Ephesians and Daniel, and also from Jud e 9 where Michael \line \up0 \expndtw0\charscalex107 the archangel fought with t he Devil over the body of Moses, but the facts of \line \up0 \expndtw-1\charscal ex100 revelation are clear. Paul recognized the danger of Satan gaining the adva ntage \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 212 \par\pard\ sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg214}{\bkmke nd Pg214}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\ slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\sl mult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw-1\charscalex 100 \ul0\nosupersub\cf8\f9\fs24 over God's people if they are ignorant of his de vices (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 2:11\ul0\nosupersub\cf8\f9\fs 24 ), but for \up0 \expndtw0\charscalex102 those who are instructed in the Word and who utilize the armor which God has \up0 \expndtw-3\charscalex100 provided, there is deliverance and victory. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\p ard\qj\li1800\ri1607\sb13\sl-274\slmult0\fi293 \up0 \expndtw-1\charscalex100 Thu s the Scripture teaches that there is an unseen realm called heaven which \line \up0 \expndtw-2\charscalex100 is populated by spirit beings called angels, some of whom are holy creatures who \line \up0 \expndtw0\charscalex100 serve God cont

inually and others of whom are fallen creatures who oppose God \line \up0 \expnd tw0\charscalex103 and His servants. The Scripture further teaches that the omnip resent God has \line \up0 \expndtw-1\charscalex100 His throne in heaven and in a sense different from His omnipresence He has His \line \up0 \expndtw-2\charscal ex100 dwelling place in heaven. Further, the Scripture teaches that there is a v ery close \line \up0 \expndtw0\charscalex100 interrelation between heaven and earth, and that angelic beings do have \line \up0 \expndtw0\charscalex10 0 influence upon mankind. And finally, it should be pointed out that angelic \line \up0 \expndtw0\charscalex100 visitations, which were common in Bib le times when God was dealing especially \line \up0 \expndtw0\charscalex100 with Israel, along with signs, and wonders, and miracles, are significant by their \ line \up0 \expndtw0\charscalex107 absence in this present dispensation. This doe s not mean that angels have \line \up0 \expndtw-2\charscalex100 ceased their min istries but only that they do not now make visible appearances. \par\pard\ql \li 1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb41\sl-379\slmult0 \up0 \expndtw0\c harscalex97 \ul0\nosupersub\cf16\f17\fs48 29\ul0\nosupersub\cf20\f21\fs32 CREAT ION, NATURE, AND ORDERS OF ANGELS \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\p ard\ql\li1800\sb171\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub \cf6\f7\fs24 THE CREATION OF THE ANGELS \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\slmult0\fi263 \up0 \expndtw0\charscalex104 There is no specific account in the Bible of the creation of the angels\ul0\nos upersub\cf8\f9\fs24 . \up0 \expndtw0\charscalex106 The Biblical account of creat ion is concerned mainly with the earth and with \up0 \expndtw0\charscalex106 man kind, although the heavens are mentioned without any details as to the \up0 \exp ndtw-2\charscalex100 content of the heavenly creation. The fact of the creation of the angels is perhaps \up0 \expndtw0\charscalex104 most clearly set forth in Colossians 1:16: "For by him (Christ) were all things \up0 \expndtw0\charscale x102 created, that are in heaven, and that are in earth, visible and invisible, whether \up0 \expndtw-2\charscalex100 they be thrones, or dominions, or principa lities, or powers: all things were created \up0 \expndtw0\charscalex100 by him a nd for him." While the word \ul0\nosupersub\cf9\f10\fs24 angel\ul0\nosupersub\cf 8\f9\fs24 does not appear in this passage, it is \up0 \expndtw0\charscalex102 e vident that Paul is referring to them under the title of principalities and powe rs \up0 \expndtw0\charscalex100 (see \ul0\nosupersub\cf12\f13\fs24 Romans 8:38; Ephesians 3:10; 6:12; Colossians 2:15\ul0\nosupersub\cf8\f9\fs24 ), since an gels are \up0 \expndtw-3\charscalex100 heavenly beings and he includes all thing s in heaven. \par\pard\qj \li1800\ri1608\sb263\sl-278\slmult0\fi268 \up0 \expndt w0\charscalex104 \ul0\nosupersub\cf6\f7\fs24 The Manner of their Creation\ul0\no supersub\cf8\f9\fs24 . Although it is not stated in Scripture, it has \up0 \expn dtw0\charscalex102 been generally assumed that all of the angels were created at one time, which \up0 \expndtw0\charscalex102 means that each angel is the direc t creation of God and that the number of the \up0 \expndtw0\charscalex104 angels has neither increased nor decreased since their creation. This type of \up0 \ex pndtw0\charscalex103 creation is in sharp contrast to the type of creation upon the earth, where God \up0 \expndtw0\charscalex100 created directly only the pare nts of each species, and then through a process of \up0 \expndtw0\charscalex106 procreation brought into being all of the other members of the multitudinous \up 0 \expndtw-1\charscalex100 forms of life upon the earth. Thus, every creature up on the earth today is only an \up0 \expndtw-1\charscalex100 indirect creation of God, whereas every angel was a direct creation. Another way \up0 \expndtw0\char scalex100 of saying this is that all present forms of earth life are mediate cre ations of God, \up0 \expndtw-3\charscalex100 whereas angels are immediate creati ons. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb192\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 213 \par\pard\ sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg215}{\bkmke nd Pg215}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\ slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\sl mult0 \par\pard\qj\li1800\ri1605\sb88\sl-276\slmult0\fi263 \up0 \expndtw0\charsc alex102 \ul0\nosupersub\cf6\f7\fs24 The Time of their Creation\ul0\nosupersub\cf

8\f9\fs24 . The inference from the Scripture is that angels \line \up0 \expndtw0 \charscalex100 were created at the time of the creation of the heavens. It is ev ident that Satan, \line \up0 \expndtw0\charscalex105 who is a fallen angel, had been created and had fallen before the creation of \line \up0 \expndtw-2\charsca lex100 man. Those who hold the Gap Theory of Genesis 1:2 and who also associate the \line \up0 \expndtw-1\charscalex100 fall of Satan and his angels with the ch aos of that verse, would have to make the \line \up0 \expndtw0\charscalex102 cre ation of angels a part of the original creation. Any view, however, to square \l ine \up0 \expndtw-2\charscalex100 with the facts, would have to make the creatio n of angels antedate that of man. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi294 \up0 \expndtw-1\charscalex100 It may be asked how long the angels continued in existence before Satan and \line \ up0 \expndtw0\charscalex100 his angels fell into sin. When this question is aske d concerning man, it is evident \line \up0 \expndtw0\charscalex108 that the test involved only the first man, and that before any offspring were \line \up0 \exp ndtw0\charscalex104 produced. We cannot imagine what the conditions might have b een had God \line \up0 \expndtw0\charscalex103 allowed unfallen progeny from Ada m before Adam fell. However, this problem \line \up0 \expndtw0\charscalex103 doe s not surround the fall of the angels. Since angels are not born and do not \lin e \up0 \expndtw0\charscalex103 die, time must have a much different relation to them than it does to man. And \line \up0 \expndtw0\charscalex104 since no angel is the offspring of another angel the sin of one could not affect \line \up0 \ex pndtw-1\charscalex100 another either representatively or seminally. And whereas the whole human race \line \up0 \expndtw-1\charscalex100 has fallen, only a part of the angels were involved in rebellion against God. \par\pard\qj \li1800\sb0\ sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndt w0\charscalex100 If the basic tenets of the Gap Theory are correct and the chaos came \line \up0 \expndtw0\charscalex102 immediately as a result of Satan's fall, then geological data would indicate that \line \up0 \expndtw0\cha rscalex100 the fall of angels occurred not long before the creation of man, sinc e there is no \line \up0 \expndtw0\charscalex104 evidence that the earth continu ed in the state of Genesis 1:2 for an extended \line \up0 \expndtw0\charscalex10 3 period immediately prior to historic times. But it is possible and even probab le \line \up0 \expndtw0\charscalex105 that Satan sinned much earlier than this a nd that God permitted that original \line \up0 \expndtw-2\charscalex100 creation to go on for long ages before destroying it, even as He has permitted the \line \up0 \expndtw0\charscalex105 present creation to continue in sin until the day of God arrives when it will be \line \up0 \expndtw0\charscalex102 destroyed by f ire (\ul0\nosupersub\cf12\f13\fs24 2 Peter 3:12\ul0\nosupersub\cf8\f9\fs24 ). We can only speculate in trying to answer this \line \up0 \expndtw-3\charscalex100 question. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 THE NATURE OF ANGELS \par\pard\qj \li1800\sb0\sl276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\c harscalex101 Angels possess personality\ul0\nosupersub\cf8\f9\fs24 . They are no t mere automatons, although the \up0 \expndtw-1\charscalex100 description of the cherubim in Ezekiel 1 might seem to suggest this. The fact that \up0 \expndtw0\ charscalex100 angels can express emotions, such as praising God; that they can e xercise will, \up0 \expndtw0\charscalex105 as Satan did in declaring: "I will be like the most High;" that they can be held \up0 \expndtw0\charscalex102 account able for their actions, as is evident from their future condemnation, and \up0 \ expndtw0\charscalex100 that they can reason and carry on intelligent communicati on, as Satan did in the \up0 \expndtw-3\charscalex100 temptation of our Lord, ar e all evidences of personality. \par\pard\qj \li1800\ri1563\sb261\sl-280\slmult0 \fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Angels are spiri ts\ul0\nosupersub\cf8\f9\fs24 . "Who maketh his angels spirits" (Psalm 104:4). " Are they \line \up0 \expndtw-3\charscalex100 not all ministering spirits" (Hebre ws 1:14). Christ said: "A spirit hath not flesh and \line \up0 \expndtw0\chars calex104 bones, as ye see me have" (Luke 24:39), when the disciples saw Him in His \line \up0 \expndtw-1\charscalex100 resurrection body and supposed they had seen a spirit. It is quite evident, \line \up0 \expndtw-1\charscale

x100 therefore, that angels, being spirit, do not have a body of flesh and bones . Hodge \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 214 \par\pard\sect\sectd\fs24\paperw12240\paperh158 40\pard\sb0\sl-240{\bkmkstart Pg216}{\bkmkend Pg216}\par\pard\qj \li1800\sb0\sl275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-27 5\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1600\sb11 3\sl-275\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 states : "The Scriptures do not attribute bodies of any kind to them.''\ul0\super\cf22\ f23\fs23 226\ul0\nosupersub\cf8\f9\fs24 Strong \line \up0 \expndtw0\charscalex1 00 states: "That their being characteristically 'spirits' forbids us to regard a ngels as \line \up0 \expndtw0\charscalex103 having bodily organism, seems implie d in Eph. 6:12.''\ul0\super\cf22\f23\fs23 227\ul0\nosupersub\cf8\f9\fs24 Ch afer agrees that \line \up0 \expndtw0\charscalex106 angels may be said to be inc orporeal as compared with human and animal \line \up0 \expndtw-2\charscalex100 e xistence, but he believes that angels do have some kind of spiritual body.\ul0\s uper\cf22\f23\fs23 228 \par\pard\qj \li1800\ri1607\sb266\sl-275\slmult0\fi277 \u p0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The cherubim, which are a particular class of angels, are carefully described in \line \up0 \expndtw-2\c harscalex100 \ul0\nosupersub\cf12\f13\fs24 Ezekiel 1:5-14\ul0\nosupersub\cf8\f9\ fs24 as having faces, wings, hands, feet, and the appearance of a flash \line \ up0 \expndtw0\charscalex100 of lightning. The seraphim, another class of angels, are also carefully described \line \up0 \expndtw-2\charscalex100 as having bo dily parts in Isaiah 6:2. Scripture abounds in cases of angelic \line \up0 \expndtw0\charscalex102 appearances. The fact that some have entertained an gels unawares (\ul0\nosupersub\cf12\f13\fs24 Hebrews \line \up0 \expndtw0\charsc alex102 13:2\ul0\nosupersub\cf8\f9\fs24 ) is evidence that angels have appeared in such human-like form that they \line \up0 \expndtw0\charscalex100 were not di stinguishable from man. An interesting account is found in 2 Kings 6 \line \up0 \expndtw0\charscalex100 where the prophet Elisha prayed that his servant's eyes might be opened to see \line \up0 \expndtw0\charscalex100 the hosts of the Lord, "And the Lord opened the eyes of the young man; and he \line \up0 \expndtw0\cha rscalex106 saw; and, behold, the mountain was full of horses and chariots of fir e round \line \up0 \expndtw-1\charscalex100 about Elisha." There is no doubt tha t angels are spirit beings, but from the above \line \up0 \expndtw0\charscalex10 3 array of facts we can hardly agree with Hodge that they do not have bodies of \line \up0 \expndtw0\charscalex100 any kind. Angelic forms are not normally visi ble to the human eye, but when that \line \up0 \expndtw0\charscalex103 eye is op ened to the spiritual realm, these invisible beings do become visible. \line \up 0 \expndtw0\charscalex108 Therefore it would seem more correct to say that while angels do not have \line \up0 \expndtw0\charscalex100 physical bodies, they do have real bodies which are of a type of organization of \line \up0 \expndtw0\cha rscalex100 which we are completely ignorant, bodies which may either ma terialize or \line \up0 \expndtw0\charscalex102 become visible through a miracu lous enlarging of the powers of human vision. \line \up0 \expndtw0\charscalex107 Their bodies may in some sense be similar to the spiritual bodies which the \li ne \up0 \expndtw-3\charscalex100 saints will have in resurrection (\ul0\nosupers ub\cf12\f13\fs24 1 Corinthians 15:44\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\fi275 \ up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Angels possess super-hu man power\ul0\nosupersub\cf8\f9\fs24 . Man was made \ul0\nosupersub\cf9\f10\fs24 lower\ul0\nosupersub\cf8\f9\fs24 than the angels \up0 \expndtw0\charscalex104 (\ul0\nosupersub\cf12\f13\fs24 Hebrews 2:7\ul0\nosupersub\cf8\f9\fs24 ). Peter p oints out the fact that angels are "greater in power and \up0 \expndtw0\charscal ex103 might" than men (\ul0\nosupersub\cf12\f13\fs24 2 Peter 2:11\ul0\nosupersub \cf8\f9\fs24 ). Paul speaks of Christ coming with His mighty \up0 \expndtw0\char scalex102 angels. (\ul0\nosupersub\cf12\f13\fs24 2 Thessalonians 1:7\ul0\nosuper sub\cf8\f9\fs24 ). The fact that Christ was made a little lower than \up0 \expnd tw0\charscalex105 the angels in His incarnation (\ul0\nosupersub\cf12\f13\fs24

Hebrews 2:9\ul0\nosupersub\cf8\f9\fs24 ), also points to the superiority of \up 0 \expndtw0\charscalex102 angels over humanity. In His resurrection and ascensio n, however, Christ was \up0 \expndtw-3\charscalex100 made very much better than the angels (\ul0\nosupersub\cf12\f13\fs24 Hebrews 1:4\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 Angels are sexless\ul0\nosupersub\cf8\f9\fs2 4 . This is evident from the fact that they neither marry nor \line \up0 \expndt w-2\charscalex100 are given in marriage \up0 \expndtw-2\charscalex100 (\ul0\n osupersub\cf12\f13\fs24 Matthew 22:30\ul0\nosupersub\cf8\f9\fs24 ), and from the fact that there is no \par\pard\qj \li1800\ri1608\sb1\sl-280\slmult0 \ up0 \expndtw-1\charscalex100 procreation among them. However, angels are always represented in the form of \up0 \expndtw0\charscalex100 a man whenever their app earance is described. Contrary to the imaginations of \up0 \expndtw-3\charscalex 100 artists, angels are never represented as females in Scripture. \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\l i1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1 800\ri1655\sb14\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\ fs20\ul0\super\cf23\f24\fs19 226\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0 \nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., reprint 1940), \up0 \expndtw-3\charscal ex100 Vol. I, p. 637. \par\pard\ql \li1800\sb1\sl-215\slmult0 \up0 \expndtw-2\ch arscalex100 \ul0\super\cf23\f24\fs19 227\ul0\nosupersub\cf7\f8\fs20 A. H. Stron g, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1912), p. 445. \par\pard\ql \li1800\sb13\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 228\ul0\nosuper sub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology \ul0\nosupersub\cf7\f8\fs20 (Dallas: Dallas Seminary Press, 1947), Vol. II, pp. 12, 13. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 215 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz489\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g217}{\bkmkend Pg217}\par\pard\qj \li1800\sb0\sl-560\slmult0 \par\pard\qj\li1800 \ri5462\sb398\sl-560\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f 7\fs24 THE ORDER OF THE UNFALLEN ANGELS \up0 \expndtw-3\charscalex100 There is a great host of angels\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\ri1608\s b235\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 Hebrews 12:22 speaks of "an innumerable company of angels." The same \up0 \expndtw0\charscalex104 expres sion occurs in Jude 14 where it is translated \ul0\nosupersub\cf9\f10\fs24 ten t housands\ul0\nosupersub\cf8\f9\fs24 . In the Old \up0 \expndtw0\charscalex103 Te stament one of the titles of Jehovah is the \ul0\nosupersub\cf9\f10\fs24 Lord of hosts\ul0\nosupersub\cf8\f9\fs24 (Jehovah Sabaoth, \up0 \expndtw0\charscalex10 0 mentioned in Romans 9:29 and James 5:4). This expression depicts the Lord as \ up0 \expndtw0\charscalex100 the Leader of the great, innumerable armies of heave n. In some references the \up0 \expndtw0\charscalex103 hosts of heaven may refer to the stars, as in Deuteronomy 4:19, but the usual \up0 \expndtw-3\charscalex1 00 reference is to angels, as in 2 Chronicles 18:18; Luke 2:13. \par\pard\ql \li 1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\f s24 Some angels are mentioned by name. \par\pard\qj \li1800\sb0\sl-275\slmult0 \ par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102

\ul0\nosupersub\cf8\f9\fs24 Of the unfallen angels only two are mentioned by na me in the Bible: Michael \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13 \fs24 Daniel 10:13, 21; 12:1; Jude 9; Revelation 12:7\ul0\nosupersub\cf8\f9\fs24 ), and Gabriel (\ul0\nosupersub\cf12\f13\fs24 Daniel 8:16; 9:21; \up0 \expndtw2\charscalex100 Luke 1:19, 26\ul0\nosupersub\cf8\f9\fs24 ). The apocryphal book of Enoch names five others: Uriel, Raphael, \up0 \expndtw0\charscalex102 Zariel, and Remiel (ch. 20:1-7), who along with Michael and Gabriel are called \up0 \ex pndtw-3\charscalex100 "angels of power." \par\pard\ql \li1800\sb265\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 There are various c lassifications of angels. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\l i1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosuper sub\cf9\f10\fs24 The Cherubim\ul0\nosupersub\cf8\f9\fs24 . Cherub is mentioned 2 7 times and cherubim 64 times in the \line \up0 \expndtw-1\charscalex100 Bible, most of the references being to the furniture and curtains of the tabernacle \li ne \up0 \expndtw0\charscalex102 and the temple. They are mentioned by name only once in the New Testament \line \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\c f12\f13\fs24 Hebrews \up0 \expndtw0\charscalex102 9:5\ul0\nosupersub\cf8\f9\fs24 ). The clearest description of them is found in Ezekiel \up0 \expndtw3\charscalex100 10. \par\pard\qj \li1800\ri1580\sb2\sl-280\slmult0 \up0 \expndtw 0\charscalex103 Comparing this passage with chapter 1 it is seen that the cherub im are called \up0 \expndtw-2\charscalex100 "living creatures" and they are said to be four in number. These four living \up0 \expndtw-3\charscalex 100 creatures are seen in heaven in \ul0\nosupersub\cf12\f13\fs24 Revelation 4:6 -9; 5:8 and 14\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-275\slmu lt0 \par\pard\qj\li1800\ri1601\sb10\sl-275\slmult0\fi243 \up0 \expndtw0\charscal ex100 The cherubim are first mentioned in Genesis 3:24: "So he drove out the man ; \up0 \expndtw-1\charscalex100 and he placed at the east of the garden of Eden Cherubims, and a flaming sword \up0 \expndtw0\charscalex109 which turned every w ay, to keep the way of the tree of life." Figures of the \up0 \expndtw0\charscal ex102 cherubim overshadowed the mercy seat in the tabernacle (\ul0\nosupersub\c f12\f13\fs24 Exodus 25:18-22\ul0\nosupersub\cf8\f9\fs24 ), \up0 \expndtw0\chars calex102 which in turn covered the ark containing the Ten Commandments. From the se \up0 \expndtw0\charscalex103 references we may draw the inference that the cherubim are especially \up0 \expndtw0\charscalex102 concerned with safe guarding and upholding the holiness of God. In Revelation \up0 \expndtw0\charsca lex104 4:8 it is stated that "they rest not day and night, saying, Holy, holy, h oly, Lord \up0 \expndtw-3\charscalex100 God Almighty, which was, and is, and is to come." \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb1 6\sl-272\slmult0\fi134 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 The Seraphim\ul0\nosupersub\cf8\f9\fs24 . These are mentioned only once (\ul0\n osupersub\cf12\f13\fs24 Isaiah 6:2, 6\ul0\nosupersub\cf8\f9\fs24 ), in connectio n \line \up0 \expndtw0\charscalex103 with Isaiah's vision of the Lord. They rese mble the cherubim in many respects \line \up0 \expndtw-2\charscalex100 and are likewise concerned with the holiness of God. Their ministry in this \ line \up0 \expndtw0\charscalex102 passage was to cleanse Isaiah's defilement by touching his lips with a live coal \line \up0 \expndtw0\charscalex103 from off t he altar. The word seraph means burning and it is interesting to note \line \up0 \expndtw0\charscalex100 that it is three times translated fiery serpent (\ul0\n osupersub\cf12\f13\fs24 Numbers 21:8; Isaiah 14:29; 30:6\ul0\nosupersub\cf8\f9\f s24 ). \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 216 \par\pard \sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg218}{\bkmk end Pg218}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272 \slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\s lmult0 \par\pard\qj\li1800\ri1602\sb128\sl-272\slmult0 \up0 \expndtw0\charscalex 104 \ul0\nosupersub\cf8\f9\fs24 The brazen or fiery serpent which Moses made and lifted up on a pole for the \up0 \expndtw0\charscalex102 dying Israelites to lo ok at was a type of Christ lifted up upon the cross (John g: \up0 \expndtw0\char scalex104 14). It would appear from these facts that the Seraphim are

especially \up0 \expndtw0\charscalex105 representative of the maintaining of th e holiness of God in the cleansing and \up0 \expndtw-1\charscalex100 salvation o f the sinner. Scofield states: "The Cherubim may be said to have to do \up0 \exp ndtw-2\charscalex100 with the altar, the Seraphim with the laver.''\ul0\super\cf 22\f23\fs23 229 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri16 08\sb11\sl-275\slmult0\fi134 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f 10\fs24 The Archangel\ul0\nosupersub\cf8\f9\fs24 . Michael is called the a rchangel in Jude 9. The only other \up0 \expndtw0\charscalex100 reference to the archangel in the Bible is 1 Thessalonians 4:16, where the voice \up0 \exp ndtw0\charscalex102 of the archangel is heard at the coming of Christ for member s of His Body, the \up0 \expndtw0\charscalex100 Church. Michael is called "one o f the chief princes" in the angelic realm (Daniel \up0 \expndtw-3\charscalex100 10:13), and "your (Israel's) prince\u8221? (Daniel 10:21). \par\pard\qj \li1800\ sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi336 \up0 \exp ndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The Elect Angels\ul0\nosupersu b\cf8\f9\fs24 . This expression is found only once in the Bible in \ul0\nosupers ub\cf12\f13\fs24 1 Timothy \line \up0 \expndtw0\charscalex105 5:21\ul0\nosupersu b\cf8\f9\fs24 , where Paul charges Timothy before God and the angels to observe his \line \up0 \expndtw0\charscalex100 instructions. The elect angels are not a special group of the unfallen angels, but \line \up0 \expndtw0\charscalex106 app arently all of the angels. Just as God had a purpose in election as far as \line \up0 \expndtw-2\charscalex100 human are concerned (\ul0\nosupersub\cf12\f13\fs2 4 Romans 9:11\ul0\nosupersub\cf8\f9\fs24 ), He doubtless had a purpose regarding the \line \up0 \expndtw0\charscalex100 angels. Whereas the whole human race fel l and God elected certain ones to be \line \up0 \expndtw-2\charscalex100 saved, only a portion of the angels fell and the remainder were elected not to fall. \p ar\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex10 2 \ul0\nosupersub\cf9\f10\fs24 Governmental Orders\ul0\nosupersub\cf8\f9\fs24 . Paul's epistles are unique in their references to \line \up0 \expndtw-2 \charscalex100 "principalities and powers" in the angelic realm. In \ul0\nosuper sub\cf12\f13\fs24 Titus 3:1\ul0\nosupersub\cf8\f9\fs24 this expression refers \ line \up0 \expndtw-2\charscalex100 to earthly rulers, but in all other occurrenc es to heavenly rulers. In referring to the \line \up0 \expndtw0\charscalex103 di spensation of the mystery Paul states the divine intention "that now unto the \l ine \up0 \expndtw0\charscalex104 principalities and powers in heavenly places mi ght be known by (or be made \line \up0 \expndtw-3\charscalex100 known by) the c hurch the manifold wisdom of God" (Ephesians 3:10). \par\pard\qj \li1800\sb0\sl274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\ charscalex105 \ul0\nosupersub\cf9\f10\fs24 The Angel of the Lord\ul0\nosupersub\ cf8\f9\fs24 . This Angel is a unique Person. He is not one of the \line \up0 \ex pndtw0\charscalex100 created angels but is a pre-incarnate manifestation of the second Person of the \line \up0 \expndtw0\charscalex100 Trinity. He is called an angel because He appears as a Messenger of Jehovah, \line \up0 \expndtw-1\chars calex100 even as Christ is called an Apostle and a High Priest (\ul0\ nosupersub\cf12\f13\fs24 Hebrews 3:1\ul0\nosupersub\cf8\f9\fs24 ). The \line \ up0 \expndtw0\charscalex100 following references should be consulted: \ul0\nosup ersub\cf12\f13\fs24 Genesis 16:7; 18:1; 22:11, 12; 31:11-\line \up0 \expndtw0\ch arscalex104 13; 32:24-32; 48: 15, 16; Exodus 3:2, 14: Joshua 5:13, 14\ul0\nosupe rsub\cf8\f9\fs24 ; \ul0\nosupersub\cf12\f13\fs24 Judges 6:11-24; 2 \line \up0 \e xpndtw-1\charscalex100 Kings 19:35; I Chronicles 21:15, 16; Psalm 34:7; Zecharia h 3:1-4\ul0\nosupersub\cf8\f9\fs24 . Chafer quotes \line \up0 \expndtw-2\charsca lex100 Richard Watson: \par\pard\qj \li2520\sb0\sl-277\slmult0 \par\pard\qj\li25 20\ri1608\sb7\sl-277\slmult0\fi143 \up0 \expndtw-2\charscalex100 It has now ther efore been established that the Angel Jehovah, and Jesus \line \up0 \expndtw0\ch arscalex100 Christ our Lord, are the same person; and this is the first great ar gument \line \up0 \expndtw0\charscalex100 by which his Divinity is established . ... We trace the manifestations of the \line \up0 \expndtw-2\charscalex100 same person from Adam to Abraham; from Abraham to Moses; from \line \up0 \e xpndtw0\charscalex104 Moses to the prophets; from the prophets to Jesus. Under every \line \up0 \expndtw-1\charscalex100 manifestation he has appea

red in the form of God, never thinking it \line \up0 \expndtw0\charscale x100 robbery to be equal with God. Dressed in the appropriate robes of God's \li ne \up0 \expndtw0\charscalex100 state, wearing God's crown, and wielding God's s ceptre, he has ever \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\ sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\s uper\cf23\f24\fs19 229\ul0\nosupersub\cf7\f8\fs20 C. I. Scofield, \ul0\nosupers ub\cf24\f25\fs20 Scofield Reference Bible\ul0\nosupersub\cf7\f8\fs20 (New York: Oxford University Press, 1945), p. 718. \par\pard\ql \li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 217 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz490\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g219}{\bkmkend Pg219}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520 \sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\s b0\sl-273\slmult0 \par\pard\qj\li2520\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 received Divine homage and honor. No name is given to the Angel \line \up0 \expndtw0\charscalex100 Jehovah , which is not given to Jehovah Jesus; no attribute is ascribed to \line \up0 \e xpndtw0\charscalex100 the one, which is not ascribed to the other; the worship w hich was paid to \line \up0 \expndtw0\charscalex102 the one by the patriarch s and prophets, was paid to the other by \line \up0 \expndtw-1\charscale x100 evangelists and apostles; and the Scriptures declare them to be the same \l ine \up0 \expndtw-2\charscalex100 august person,--the image of the Invisible, wh om no man can see and live; \line \up0 \expndtw-3\charscalex100 - \ul0\nosupersu b\cf9\f10\fs24 the Redeeming Angel, the Redeeming Kinsman, and the Redeeming \pa r\pard\ql \li2520\sb43\sl-230\slmult0 \up0 \expndtw-3\charscalex100 God.\ul0\sup er\cf28\f29\fs23 230 \par\pard\ql \li1800\sb272\sl-276\slmult0 \up0 \expndtw-3\c harscalex100 \ul0\nosupersub\cf6\f7\fs24 THE MINISTRY OF THE UNFALLEN ANGELS \pa r\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmul t0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 1. They are en gaged in the constant worship of God (Psalm 148:1, 2; Isaiah \up0 \expndtw-3\cha rscalex100 6:3; Revelation 4:8). \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pa rd\qj\li1800\ri1608\sb19\sl-270\slmult0\fi291 \up0 \expndtw-1\charscalex100 2. T hey ministered in various ways to the patriarchs and to the nation of Israel \li ne \up0 \expndtw0\charscalex102 (Genesis 18:1, 2: Numbers 20:16; 1 Kings 19:5; 1 Chronicles 21:15; Zechariah \line \up0 \expndtw-2\charscalex100 1:9). \par\pard \qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1620\sb2\sl-280\slmult0\fi2 95 \up0 \expndtw-1\charscalex100 3. Angels were especially active at the time of the Incarnation. (Luke 1:11, 13, \up0 \expndtw-2\charscalex100 18, 19, 26, 28, 30, 34, 35, 38; 2:9, 10, 13, 21; 22:43). \par\pard\qj \li1800\ri1608\sb261\sl-28 0\slmult0\fi297 \up0 \expndtw-1\charscalex100 4. There were numerous angelic vis itations in the early Acts period while God \up0 \expndtw0\charscalex102 was yet dealing with the nation of Israel under the gospel of the kingdom (Acts \up0 \e xpndtw-3\charscalex100 5:19: 8:26; 10:3, 7, 22; 12:7, 8, 9, 10, 11, 15, 23). \pa r\pard\qj \li1800\ri1577\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 5. Christ will come the second time with His mighty angels to judge and to \up0 \expndtw-2\charscalex100 establish His kingdom (Matthew 13:39, 41, 49; 24: 31; 25:31; 2 Thessalonians \up0 \expndtw-2\charscalex100 1:7; Revelation 7:1; 8:2; 9:14; 12:7; 14:10; 15:1-7; 16:1; 17:1; 21:12). \par\pard\qj \li1800\sb0\sl280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\c

harscalex107 6. As noted earlier, angelic visitations are not part of the progr am of this \up0 \expndtw-3\charscalex100 present dispensation. Chafer remarks on this fact: \par\pard\qj \li2520\ri1603\sb265\sl-275\slmult0\fi163 \up0 \expndtw 0\charscalex103 In the plan of God, the present age is evidently void of angelic \up0 \expndtw0\charscalex105 manifestations. This could easily be d ue to the fact that, as in no other \up0 \expndtw-1\charscalex100 age, the saint s of God are indwelt by the Holy Spirit and are subject to His \up0 \expndtw0\ch arscalex103 leading, which leading is more constant, vital, and exalting than an gelic \up0 \expndtw-3\charscalex100 visitations could possibly be.\ul0\super\cf2 2\f23\fs23 231 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri160 7\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\f s24 Chafer's explanation may contain an element of truth, but it shoul d be \line \up0 \expndtw-1\charscalex100 observed that the apostles also had th e indwelling Holy Spirit to guide them, and \line \up0 \expndtw0\charscalex100 y et they experienced angelic visitations. It would appear that the reason for the \line \up0 \expndtw0\charscalex104 lack of such visitations today is the fact t hat whereas God's dealings with the \line \up0 \expndtw0\charscalex103 Jews were always by outward signs and wonders, His dealings in this present \line \up0 \e xpndtw-2\charscalex100 dispensation are purely spiritual apart from such outward manifestations. \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri2 942\sb94\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\u l0\super\cf23\f24\fs19 230\ul0\nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub\c f24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. 1, p. 331, (quoting Rich ard Watson, Theological Institutes, I, 504). \up0 \expndtw-3\charscalex100 \ul0\ super\cf23\f24\fs19 231\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs2 0 Ibid\ul0\nosupersub\cf7\f8\fs20 ., Vol. II, pp. 23, 24. \par\pard\ql \li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 218 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz377\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g220}{\bkmkend Pg220}\par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800 \sb0\sl-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\s b210\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 30 \ul0\nosupersub\cf20\f21\fs32 SATAN AND THE FALLEN ANGELS \par\pard\ql \li1800\ sb0\sl-276\slmult0 \par\pard\ql\li1800\sb171\sl-276\slmult0 \up0 \expndtw-4\char scalex100 \ul0\nosupersub\cf6\f7\fs24 SATAN \par\pard\ql \li1800\sb264\sl-276\sl mult0 \up0 \expndtw-3\charscalex100 The Origin of Satan \par\pard\qj \li1800\sb0 \sl-277\slmult0 \par\pard\qj\li1800\ri1607\sb7\sl-277\slmult0\fi268 \up0 \expndt w0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This paragraph has been entitle d, The Origin of Satan, rather than The \up0 \expndtw0\charscalex105 Crea tion of Satan, for a very definite reason. The important question is, Was \up0 \ expndtw0\charscalex100 Satan created as Satan? or, Was the one who is now called Satan created as a \up0 \expndtw0\charscalex105 holy angel? The answer to this question has very far reaching implications in \up0 \expndtw-1\charscalex100 one 's theology. An affirmative answer to the first question asserts that God is the \up0 \expndtw0\charscalex104 author of sin and that it is a matter of justice t hat He finally save all who have \up0 \expndtw-2\charscalex100 committed sin, in cluding Satan himself. This teaching is one of the basic tenets of \up0 \expndtw -3\charscalex100 Universal Reconciliationism. \par\pard\qj \li1800\ri1608\sb261\ sl-280\slmult0\fi322 \up0 \expndtw0\charscalex100 One of the key passages on the

origin of Satan is John 8:44: "Ye are of your \line \up0 \expndtw0\charscalex10 2 father the devil, and the lusts of your father ye will do. He was a murderer f rom \line \up0 \expndtw-1\charscalex100 the beginning, and abode not in the trut h, because there is no truth in him. When \line \up0 \expndtw-1\charscalex100 he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. " \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscal ex103 A. E. Knoch in his \ul0\nosupersub\cf9\f10\fs24 Concordant Version of the Sacred Scriptures\ul0\nosupersub\cf8\f9\fs24 , makes this \up0 \expndtw-3\charsc alex100 note on John 8:44: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\ li2520\ri1605\sb10\sl-275\slmult0\fi134 \up0 \expndtw0\charscalex105 All sin, in the Scriptures, seems to be traced back to the Slanderer or \line \up0 \expndtw 0\charscalex100 Satan. Adam sinned at his suggestion. He is the father of all th at is false. \line \up0 \expndtw0\charscalex100 Being a creature of God, it has been a perplexing problem to account for \line \up0 \expndtw0\charscalex106 him without incriminating God Himself. It is usual to insist that he was \line \up0 \expndtw0\charscalex100 created perfect and, at a later stage, fell into sin. Bu t this is no real relief. \line \up0 \expndtw0\charscalex100 The impulse to sin, in that case, came from without instead of within, and \line \up0 \expndtw0\cha rscalex100 it, in turn, demands an explanation. The Slanderer sinned fr om the \line \up0 \expndtw0\charscalex100 beginning. He was a murderer from the beginning. The Scriptures plainly \line \up0 \expndtw-3\charscalex100 teach tha t he was created a Slanderer and a Satan.\ul0\super\cf22\f23\fs23 232 \par\pard\ qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi2 68 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Knoch endeavors in h is further comments to clear God from the charge of \line \up0 \expndtw-1\charsc alex100 originating sin by having been the Creator of the arch-sinner in saying that "sin is \line \up0 \expndtw-1\charscalex100 essentially a mistake," and "Wi th this definition in mind, it is easy to see how God \line \up0 \expndtw0\chars calex106 could create a creature to sin, if that were necessary to the fulfillme nt of His \line \up0 \expndtw-3\charscalex100 purpose." \par\pard\qj \li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi287 \up0 \expnd tw0\charscalex100 Sin is defined in the Bible as \ul0\nosupersub\cf9\f10\fs24 la wlessness\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 1 John 3:4\ ul0\nosupersub\cf8\f9\fs24 ); it is far more serious a \line \up0 \expndtw0\char scalex108 matter than simply a mistake. But regardless of the definition of sin, if God \line \up0 \expndtw0\charscalex100 created Satan with the express purpos e that he commit sin, so that Satan could \par\pard\qj \li1800\sb0\sl-240\slmult 0 \par\pard\qj\li1800\ri1634\sb235\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 232\ul0\nosupersub\cf7\f8\fs20 A. E. Knoch, \ul0\nosupersub\cf24\f25\fs20 Concordant Version of The Sacred Scri ptures\ul0\nosupersub\cf7\f8\fs20 (Los Angeles: The Concordant Publishing \up0 \expndtw-3\charscalex100 Concern, 1926), pages not numbered. \par\pard\ql \li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 219 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz373\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g221}{\bkmkend Pg221}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1601\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 do nothing but sin, then surely no am

ount of reasoning can absolve God from \up0 \expndtw-1\charscalex100 being the O ne who brought sin into being. If one takes the light view of sin which \up0 \ex pndtw0\charscalex100 Knoch does, then Satan is not such a bad character after al l, and God is not as \up0 \expndtw0\charscalex105 holy as we had supposed; in fa ct, it is difficult to see how there can be much \up0 \expndtw0\charscalex105 di fference between the character of God and that of Satan, according to this \up0 \expndtw0\charscalex106 view. The only difference would be that Satan had no cho ice in becoming a \up0 \expndtw-3\charscalex100 sinner, whereas God did have a c hoice in creating him. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li18 00\ri1608\sb11\sl-275\slmult0\fi321 \up0 \expndtw0\charscalex100 Knoch's view of Satan is not only contrary to the almost universally accepted \up0 \expndtw0\ch arscalex102 Christian position; it is in conflict with the very Scripture upon w hich it is based. \up0 \expndtw-2\charscalex100 The Lord in John 8:44 clearly de fines what is meant by \ul0\nosupersub\cf9\f10\fs24 the beginning\ul0\nosupersub \cf8\f9\fs24 , from which \up0 \expndtw0\charscalex105 Satan was a murderer. The word \ul0\nosupersub\cf9\f10\fs24 murderer\ul0\nosupersub\cf8\f9\fs24 is \ul0\ nosupersub\cf9\f10\fs24 anthropoktonos\ul0\nosupersub\cf8\f9\fs24 , or manslayer . \up0 \expndtw0\charscalex103 Adam was the first man. Satan could not have been a manslayer before there \up0 \expndtw0\charscalex100 was a man to slay; theref ore, the beginning was not the moment of the creation \up0 \expndtw-1\charscalex 100 of this angelic being, but the beginning of human sin. How much earlier than this \up0 \expndtw0\charscalex105 Satan rebelled against God is not stated in t he Bible, but it is evident that he \up0 \expndtw-3\charscalex100 could not have been a manslayer until man was created. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\fi268 \up0 \expndtw-1\charscalex1 00 Other passages of Scripture clearly point to the fact that Satan w as not \up0 \expndtw0\charscalex100 created as Satan or as an evil being. As st ated earlier, the one who is called the \up0 \expndtw0\charscalex100 king of Tyr us in \ul0\nosupersub\cf12\f13\fs24 Ezekiel 28:12-19\ul0\nosupersub\cf8\f9\fs24 , could not be simply a man, for it is said of this \up0 \expndtw0\charscalex103 one that he was perfect in beauty; he had been in the garden of Eden; he was \u p0 \expndtw0\charscalex100 the anointed cherub that covereth; and he was perfect in his ways from the day \up0 \expndtw0\charscalex102 he was created until iniq uity was found in him. Although some expositors try to \up0 \expndtw0\charscalex 102 make this passage refer only to the then king of Tyrus, Chafer devotes five full \up0 \expndtw0\charscalex105 pages to prove that it refers to Satan and cal ls it \ul0\nosupersub\cf9\f10\fs24 the central passage\ul0\nosupersub\cf8\f9\fs2 4 bearing \up0 \expndtw0\charscalex103 upon Satan's creation, original state, a nd fall.\ul0\super\cf22\f23\fs23 233\ul0\nosupersub\cf8\f9\fs24 If this passa ge does refer to \up0 \expndtw0\charscalex102 Satan, then it is plainly stated t hat he was perfect from the day he was created \up0 \expndtw-3\charscalex100 unt il iniquity was found in him. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\ri1608\sb10\sl-275\slmult0\fi279 \up0 \expndtw-1\charscalex100 Another important passage which indicates that God did not create Satan as a \up0 \expn dtw0\charscalex100 devil is Isaiah 14:12-14. Here Satan is called \ul0\nosupersu b\cf9\f10\fs24 Lucifer, son of the morning\ul0\nosupersub\cf8\f9\fs24 . Lucifer \up0 \expndtw-1\charscalex100 means \ul0\nosupersub\cf9\f10\fs24 light-bearer\ul 0\nosupersub\cf8\f9\fs24 , and is the name given to the planet Venus, the mornin g star. \up0 \expndtw0\charscalex103 Again, some expositors claim that Lucifer i s only the King of Babylon and has \up0 \expndtw-3\charscalex100 nothing to do w ith Satan, but Scofield states: \par\pard\qj \li1800\ri1611\sb261\sl-280\slmult0 \fi268 \up0 \expndtw0\charscalex102 "Lucifer, 'day-star,' can be none other than Satan. This tremendous passage \up0 \expndtw0\charscalex100 marks the beginni ng of sin in the universe. When Lucifer said, 'I will,' sin \up0 \exp ndtw-3\charscalex100 began.''\ul0\super\cf22\f23\fs23 234 \par\pard\qj \li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-273\slmult0\fi268 \up0 \exp ndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Angels are often referred to as stars (\ul0\nosupersub\cf12\f13\fs24 Job 38:7; Jude 13; Revelation 1:20; 8:10, \line \up0 \expndtw0\charscalex100 11; 9:1\ul0\nosupersub\cf8\f9\fs24 ), even as in this passage: "I will exalt my throne above the stars of God." \line \up0 \e

xpndtw0\charscalex107 No one doubts that the Bible teaches that Satan was the on e who tempted \line \up0 \expndtw-2\charscalex100 Adam, and yet the tempter is c alled a serpent in the context. He is called \ul0\nosupersub\cf9\f10\fs24 Belial \ul0\nosupersub\cf8\f9\fs24 in \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\par d\ql\li1800\sb113\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f 24\fs20\ul0\super\cf23\f24\fs19 233\ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \u l0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Dal las: Dallas Seminary Press, 1948), II, p. 39-44. \par\pard\ql \li1800\sb10\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 234\ul0\nosuper sub\cf7\f8\fs20 C. I. Scofield, \ul0\nosupersub\cf24\f25\fs20 Scofield Referenc e Bible\ul0\nosupersub\cf7\f8\fs20 (New York: Oxford University Press, 1945), p . 726. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 2 20 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz472\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g222}{\bkmkend Pg222}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\tx3454 \up0 \e xpndtw-2\charscalex100 \ul0\nosupersub\cf12\f13\fs24 2 Corinthians \tab \up0 \e xpndtw-1\charscalex100 6:15\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9 \f10\fs24 Beelzebub\ul0\nosupersub\cf8\f9\fs24 in \ul0\nosupersub\cf12\f13\fs 24 Matthew 12:24-28.\ul0\nosupersub\cf8\f9\fs24 There is nothing, \line\up 0 \expndtw-2\charscalex100 therefore, exceedingly strange that he should be iden tified as the king of Tyrus or \line \up0 \expndtw-3\charscalex100 of Babylon or as Lucifer. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\ sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex108 The sin of Satan is ident ified by Paul as that of pride, where he instructs \up0 \expndtw0\charscalex100 regarding the choice of bishops: "Not a novice, lest being lifted up with pride he \up0 \expndtw0\charscalex105 fall into the condemnation of the devil" (1 Timo thy 3:6). The seven "I wills" of \up0 \expndtw-2\charscalex100 Lucifer in \ul0\n osupersub\cf12\f13\fs24 Isaiah 14:12-14\ul0\nosupersub\cf8\f9\fs24 describe the proud self-exaltation of this angelic prince, \up0 \expndtw-3\charscalex100 cli maxed by the final boast: "I will be like the most High." \par\pard\ql \li1800\s b265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Sa tan's Names \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\s b1\sl-280\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. \ ul0\nosupersub\cf6\f7\fs24 SATAN\ul0\nosupersub\cf8\f9\fs24 : This name is appli ed to this fallen angelic creature 19 times in the Old \up0 \expndtw0\charscalex 105 Testament and 36 times in the New. Satan is a Hebrew word which means \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 accuser\ul0\nosupersub\cf8 \f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 opponent\ul0\nosupersub\cf8\f9\fs24 . It is also translated \ul0\nosupersub\cf9\f10\fs24 adversary\ul0\nosupersub\cf8\ f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 withstand\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0 \up0 \expndtw-1\charscalex100 2. \ul0\nosupersub\cf6\f7\fs24 DEVIL\ul0\nosupersub\cf8\f9\fs24 : This name occu rs 35 times in the New Testament. It is a translation of \up0 \expndtw0\charscal ex100 a Greek word, \ul0\nosupersub\cf9\f10\fs24 diabolos\ul0\nosupersub\cf8\ f9\fs24 , meaning \ul0\nosupersub\cf9\f10\fs24 slanderer\ul0\nosupersub\cf8\f9 \fs24 or \ul0\nosupersub\cf9\f10\fs24 traducer\ul0\nosupersub\cf8\f9\fs24 .

The word is also \up0 \expndtw-1\charscalex100 translated \ul0\nosupersub\cf9 \f10\fs24 false accuser\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f 10\fs24 slanderer\ul0\nosupersub\cf8\f9\fs24 in the A.V. The A.V. also translates \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 daimonion\u l0\nosupersub\cf8\f9\fs24 as devil or devils, but the word should be translated demon or \up0 \expndtw-3\charscalex100 demons. There is only one De vil. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex1 01 3. \ul0\nosupersub\cf6\f7\fs24 THE GREAT DRAGON AND THE OLD SERPENT\ul 0\nosupersub\cf8\f9\fs24 : Two passages in \line \up0 \expndtw-1\charscalex10 0 Revelation bring together several of the names of this wicked spirit, so that there \line \up0 \expndtw0\charscalex102 is no mistaking the identity of these s everal names: "And the great dragon was \line \up0 \expndtw-1\charscalex100 cast out, that old serpent, called the Devil and Satan ..... " (\ul0\nosupersub\c f12\f13\fs24 Revelation 12:9\ul0\nosupersub\cf8\f9\fs24 and \line \up0 \expndtw 0\charscalex100 \ul0\nosupersub\cf12\f13\fs24 20:2\ul0\nosupersub\cf8\f9\fs24 ). It is as the serpent that he is first introduced in the Bible in the temptation \line \up0 \expndtw-1\charscalex100 of Adam and Eve. Aside from the two passage s in Revelation he is referred to as \line \up0 \expndtw-2\charscalex100 the ser pent only in Genesis 3:1, 2, 4, 13, 14 and 2 Corinthians 11:3. \par\pard\qj \li1 800\ri1606\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex106 4. \ul0\nosupersub\ cf6\f7\fs24 GOD OF THIS AGE\ul0\nosupersub\cf8\f9\fs24 : Paul once uses this exp ression to identify Satan (\ul0\nosupersub\cf12\f13\fs24 2 \up0 \expndtw-2\char scalex100 Corinthians 4:4\ul0\nosupersub\cf8\f9\fs24 ). The reference here is to this \ul0\nosupersub\cf9\f10\fs24 age\ul0\nosupersub\cf8\f9\fs24 (aio n), not to the world \up0 \expndtw-3\charscalex100 (kosmos). \par\pard\qj \l i1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0 \up0 \exp ndtw0\charscalex102 5. \ul0\nosupersub\cf6\f7\fs24 PRINCE OF THIS WORLD\ul0\nosu persub\cf8\f9\fs24 : Christ thrice referred to Satan by this title\ul0\nosupersu b\cf12\f13\fs24 (John \line \up0 \expndtw-1\charscalex100 12:31; 14:30; 16:11\u l0\nosupersub\cf8\f9\fs24 ). The reference here is to the world (kosmos), not to the age \line \up0 \expndtw-2\charscalex100 (aion). The kosmos in John is eithe r the world-system which is anti-God, or to the \line \up0 \expndtw0\charscalex1 00 people who are caught up in this evil system. God does not love the system an d \line \up0 \expndtw0\charscalex100 neither are we to love it (\ul0\nosupersub\ cf12\f13\fs24 1 John 2:15\ul0\nosupersub\cf8\f9\fs24 ), but God so loved the peo ple of the world \line \up0 \expndtw-2\charscalex100 that He gave His only begot ten Son. Satan is the prince of this evil world-system. \par\pard\qj \li1800\ri1 608\sb265\sl-275\slmult0\fi67 \up0 \expndtw0\charscalex104 6. \ul0\nosupersub\cf 6\f7\fs24 BEELZEBUB\ul0\nosupersub\cf8\f9\fs24 : Christ identified Satan as Bee lzebub in \ul0\nosupersub\cf12\f13\fs24 Luke 11:18\ul0\nosupersub\cf8\f9\fs24 . He is \line \up0 \expndtw0\charscalex100 called the prince of demons. Reference is made to him \ul0\nosupersub\cf12\f13\fs24 in Matthew 10:25; 12:24, \line \up 0 \expndtw0\charscalex100 27; Mark 3:22; Luke 11:15, 18, 19.\ul0\nosupersub\cf8\ f9\fs24 The name is of Chaldean origin and means, \line \up0 \expndtw0\charscal ex102 \ul0\nosupersub\cf9\f10\fs24 lord of flies\ul0\nosupersub\cf8\f9\fs24 . It appears four times in the Old Testament as Baal-zebub (\ul0\nosupersub\cf12\f13 \fs24 2 Kings \line \up0 \expndtw-1\charscalex100 1:2, 3, 6, 16\ul0\nosupersub\c f8\f9\fs24 ), and is identified as the god of Ekron. Baal worship was common in \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 221 \par\pard\sect\s ectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg223}{\bkmkend Pg2 23}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult 0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1605\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex105 \ul 0\nosupersub\cf8\f9\fs24 Canaan and was recognized as Satanic, and therefore Sat an is called Baal\up0 \expndtw-3\charscalex100 zebub. \par\pard\qj \li1800\sb0\s l-277\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-277\slmult0 \up0 \expndtw0\chars calex103 7. \ul0\nosupersub\cf6\f7\fs24 THE KING OF TYRUS\ul0\nosupersub\cf8\f9\ fs24 : As noted earlier, \ul0\nosupersub\cf12\f13\fs24 Ezekiel 28:12-19\ul0\nosu

persub\cf8\f9\fs24 refers both to an \line \up0 \expndtw0\charscalex108 earthly king and to the angelic ruler who had control over him. The first ten \line \up 0 \expndtw0\charscalex103 verses of the chapter are addressed to the \ul0\nosupe rsub\cf9\f10\fs24 Prince\ul0\nosupersub\cf8\f9\fs24 of Tyrus. By comparing this \line \up0 \expndtw0\charscalex104 passage with \ul0\nosupersub\cf12\f13\fs24 2 Thessalonians 2:3-10\ul0\nosupersub\cf8\f9\fs24 , it will be seen that just as the Prince of \line \up0 \expndtw-2\charscalex100 Tyrus claims to be God and sit s as God, who receives his power from the King of \line \up0 \expndtw-2\charscal ex100 Tyrus, just so the coming Man of Sin will claim to be God and will sit as God, who \line \up0 \expndtw-1\charscalex100 will receive his power from Sa tan. This parallel gives added weight to the \line \up0 \expndtw-3\charsc alex100 argument that the Ezekiel passage goes beyond mere human beings. \par\pa rd\qj \li1800\ri1608\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex100 8. \ul0\n osupersub\cf6\f7\fs24 LUCIFER\ul0\nosupersub\cf8\f9\fs24 : This Hebrew word (\ul 0\nosupersub\cf9\f10\fs24 heylel\ul0\nosupersub\cf8\f9\fs24 ) is rendered in mos t revised versions as \line \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10 \fs24 Day Star\ul0\nosupersub\cf8\f9\fs24 . Satan, of course, is an imposter; he is the false-Christ. Christ is the \line \up0 \expndtw0\charscalex100 Light of the world, but Paul says that Satan appears as an angel of light and his \line \ up0 \expndtw0\charscalex103 ministers as ministers of righteousness (\ul0\nosupe rsub\cf12\f13\fs24 2 Corinthians 11:14, 15\ul0\nosupersub\cf8\f9\fs24 ). Christ is the \line \up0 \expndtw-1\charscalex100 bright and morning Star, the tru e Day Star \ul0\nosupersub\cf12\f13\fs24 (Numbers 24:17; 2 Peter 1:19; \l ine \up0 \expndtw0\charscalex102 Revelation 1:20; 22:16\ul0\nosupersub\cf8\f9\ fs24 ). As originally created Satan no doubt was a lucifer, a \line \up0 \expndt w-3\charscalex100 light-bearer. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \ expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Satan's Fall \par\pard\qj \l i1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up 0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Satan's fall has already b een alluded to, as having taken place, of necessity, \up0 \expndtw0\charscalex10 0 before the fall of man. Christ said: "I beheld Satan as lightning fall from he aven" \up0 \expndtw0\charscalex100 (Luke 10:18). It is not clear whether Christ was here speaking of Satan's original \up0 \expndtw0\charscalex100 fall, or whet her He was looking forward to the time when he would be cast out of \up0 \expndt w0\charscalex103 heaven (\ul0\nosupersub\cf12\f13\fs24 Revelation 12:9\ul0\nos upersub\cf8\f9\fs24 ). Reference has already been made to the fact that \up0 \ex pndtw0\charscalex100 Satan's sin was self-exaltation. He wanted to be independen t of God, to be like \up0 \expndtw-3\charscalex100 God, to exalt himself above G od. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-2 75\slmult0\fi268 \up0 \expndtw0\charscalex105 One of the stickiest problems of p hilosophy is that of the origin of evil. Evil \line \up0 \expndtw0\charscalex105 originated with Satan, and the question arises: How could a sinless creature \l ine \up0 \expndtw0\charscalex102 originate sin? With man the case was different, for the temptation came to him \line \up0 \expndtw0\charscalex100 from without, but how could sin evolve within the heart of one who was sinless? \line \up0 \e xpndtw0\charscalex102 The Scripture does not answer this question. It simply giv es us the fact that sin \line \up0 \expndtw0\charscalex107 did originate in the angelic realm. But since there was no outside source of \line \up0 \expndtw0\cha rscalex103 temptation in the case of the angels who sinned, this may account for the fact \line \up0 \expndtw0\charscalex106 that no provision has been made for their salvation; whereas in man's case, \line \up0 \expndtw0\charscalex103 havi ng been tempted and trapped by another, his sin is of such character that \line \up0 \expndtw0\charscalex104 God could provide for his salvation. Besides this, it is difficult to imagine what \line \up0 \expndtw0\charscalex105 work would be necessary to effect the salvation of angels. Since they do not \line \up0 \expn dtw0\charscalex103 have flesh and blood, the shedding of Christ's blood could se emingly have no \line \up0 \expndtw0\charscalex104 value for them. And angels, b eing individual creations of God and not a race, \line \up0 \expndtw0\charscalex 100 could hardly have a work done for them similar to that which has been done f or \line \up0 \expndtw-3\charscalex100 the human race. \par\pard\ql \li10137\sb0

\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb1 03\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 222 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg2 24}{\bkmkend Pg224}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0 \sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charscal ex100 \ul0\nosupersub\cf6\f7\fs24 Satan's Work \par\pard\qj \li1800\sb0\sl-280\s lmult0 \par\pard\qj\li1800\ri1613\sb1\sl-280\slmult0\fi307 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 He opposes God and all that is called God, m aking himself to be God. This is \up0 \expndtw-1\charscalex100 said to be the wo rk of the Man of Sin, the Son of Perdition, whose coming is after \up0 \expndtw2\charscalex100 the working of Satan (\ul0\nosupersub\cf12\f13\fs24 2 Thessaloni ans 2:3-10\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb264\sl-27 6\slmult0\fi321 \up0 \expndtw0\charscalex100 He has endeavored to thwart the pur pose of God with mankind, especially in \line \up0 \expndtw0\charscalex107 regar d to man's redemption. He first caused man to fall into sin and \lin e \up0 \expndtw0\charscalex100 condemnation, and then after God promised to send the Seed of the woman to \line \up0 \expndtw0\charscalex102 bruise Satan (\ul0\ nosupersub\cf12\f13\fs24 Genesis 3:15\ul0\nosupersub\cf8\f9\fs24 ), he did every thing possible to thwart that plan. He \line \up0 \expndtw0\charscalex100 corrup ted the race (Genesis 6), so that Noah and his family were the only ones \line \ up0 \expndtw0\charscalex106 left who were righteous before God. He made many att empts to corrupt the \line \up0 \expndtw0\charscalex100 chosen line in Israel th rough mixture and idolatry. He incited violence to destroy \line \up0 \expndtw0\ charscalex100 the line through which Messiah was to come, as in 2 Kings 11:1, wh en Athaliah, \line \up0 \expndtw0\charscalex100 the mother of king Ahaziah, had all of the seed royal slain, but in the providence \line \up0 \expndtw-2\charsca lex100 of God the youngest son was hidden for six years to save the Messianic li ne from \line \up0 \expndtw0\charscalex104 extinction. He doubtless caused the s ituation which brought a curse upon the \line \up0 \expndtw0\charscalex102 kingl y line, so that "no man of his seed shall prosper, sitting upon the throne of \l ine \up0 \expndtw0\charscalex103 David, and ruling any more in Judah" (Jeremiah 22:30). But God through the \line \up0 \expndtw0\charscalex103 virgin birth ov ercame this obstacle, for Mary came through the kingly line from \line \up0 \exp ndtw0\charscalex104 David through Nathan, upon which line there was no curse. Wh en Jesus was \line \up0 \expndtw0\charscalex102 finally born Satan attempted thr ough Herod to destroy Him by having all of the \line \up0 \expndtw0\charscalex10 2 infants slain (\ul0\nosupersub\cf12\f13\fs24 Matthew 2:16-18\ul0\nosupersub\ cf8\f9\fs24 ). He severely tempted Jesus in His weakened \line \up0 \expndtw0\ch arscalex104 condition after forty days of fasting to accept the rulership of the nations if He \line \up0 \expndtw0\charscalex100 would only fall down and worsh ip Satan (\ul0\nosupersub\cf12\f13\fs24 Matthew 4:8, 9\ul0\nosupersub\cf8\f9\fs2 4 ). It would seem that he \line \up0 \expndtw-1\charscalex100 attempted to crus h the life out of Jesus in the garden before He was able to go to \line \up0 \ex pndtw0\charscalex100 the cross (\ul0\nosupersub\cf12\f13\fs24 Luke 22:42-44\ul0\ nosupersub\cf8\f9\fs24 ), but an angel was sent to strengthen Him. And finally \ line \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf12\f13\fs24 Revelation 12:2 -6\ul0\nosupersub\cf8\f9\fs24 pictures Satan's war against Israel and the Chris t-child. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19 \sl-270\slmult0\fi335 \up0 \expndtw0\charscalex104 Since Satan's work is so clos ely associated with what he does through his \line \up0 \expndtw-2\charscalex100 own ministers, (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 11:13-15\ul0\nosupe rsub\cf8\f9\fs24 ), it is logical at this point to consider these \line \up0 \ex pndtw-2\charscalex100 who are thus designated, the great host of fallen angels a nd demon spirits. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb 10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE FALLEN ANGELS \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscal ex100 Their Designations \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li 1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs2

4 1. The Devil's angels (Matthew 25:41; Revelation 12:9). \par\pard\qj \li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0 \up0 \expndtw0\c harscalex103 2. Angels which kept not their first estate (Jude 6). Peter in a pa rallel passage \up0 \expndtw-3\charscalex100 speaks of the angels that sinned (2 Peter 2:4). \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscale x100 3. Familiar spirits (Deuteronomy 18:11; Isaiah 8:19; 19:3). \par\pard\li180 0\sb0\sl-276\slmult0\par\pard\li1800\sb12\sl-276\slmult0\fi0\tx4019\tx5176\tx658 5\tx7289\tx7994\tx9336\tx10040 \up0 \expndtw-1\charscalex100 4. Unclean spirit s\tab \up0 \expndtw-1\charscalex100 (Matthew\tab \up0 \expndtw-1\charscalex100 1 0:1; Mark\tab \up0 \expndtw-1\charscalex100 1:27;\tab \up0 \expndtw-1\charscale x100 3:11;\tab \up0 \expndtw-1\charscalex100 5:13; Acts\tab \up0 \expndtw-1\cha rscalex100 5:16;\tab \up0 \expndtw-1\charscalex100 8:7;\par\pard\ql \li1800\sb1\ sl-251\slmult0 \up0 \expndtw-3\charscalex100 Revelation 16:13). \par\pard\ql \li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb77\sl-230\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 223 \par\pard\sect\sectd\fs24\paperw 12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg225}{\bkmkend Pg225}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\l i1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1 800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb92\sl-276\slmult0 \up0 \expndtw-3\c harscalex100 \ul0\nosupersub\cf8\f9\fs24 5. Evil spirits (Luke 7:21;Acts 19:12, 13). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 6. Seducing spirits (1 Timothy 4:1). \par\pard \ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 7. Wicked spirits (Luke 11:26). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\s l-276\slmult0 \up0 \expndtw-3\charscalex100 8. Demon spirits (Revelation 16:14). \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\no supersub\cf6\f7\fs24 The Demons \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\par d\qj\li1800\ri1608\sb7\sl-277\slmult0\fi294 \up0 \expndtw0\charscalex100 \ul0\no supersub\cf8\f9\fs24 There are seventy-six references to demons in the New Testa ment. The A.V. \line \up0 \expndtw0\charscalex104 always renders this word \ul0\ nosupersub\cf9\f10\fs24 devil\ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9 \f10\fs24 devils\ul0\nosupersub\cf8\f9\fs24 . It is not clear from Scripture whe ther \line \up0 \expndtw0\charscalex103 demons are simply fallen angels, or a special class of fallen angels, or \line \up0 \expndtw0\charscalex102 disembodied spirits of a former creation, as some speculate. The fact that they \line \up0 \expndtw0\charscalex103 seek embodiment and always accomplish their m inistry by possessing human \line \up0 \expndtw-1\charscalex100 bodies (\ul0\nos upersub\cf12\f13\fs24 Matthew 12:43-45\ul0\nosupersub\cf8\f9\fs24 ), or even ani mal bodies (\ul0\nosupersub\cf12\f13\fs24 Matthew 8:31\ul0\nosupersub\cf8\f9\fs2 4 ), has led some \line \up0 \expndtw0\charscalex105 to believe that demons are the disembodied spirits of a pre-Adamite race, or \line \up0 \expndtw-2\charscal ex100 perhaps the spirits of the giants (nephelim) of Genesis 6:4 who were destr oyed in \line \up0 \expndtw-3\charscalex100 the flood. \par\pard\qj \li1800\ri16 08\sb265\sl-275\slmult0\fi321 \up0 \expndtw0\charscalex100 Demon activity has be en more prominent at certain periods of history than at \up0 \expndtw0\charscale x100 others. There was a great outbreak of it during the earthly ministry of Chr ist, and \up0 \expndtw0\charscalex102 the Scriptures predict another outbreak at the end of the age, especially during \up0 \expndtw0\charscalex100 the great tr ibulation (\ul0\nosupersub\cf12\f13\fs24 1 Timothy 4:1; Revelation 9:11, 20; Matthew 24:24 \ul0\nosupersub\cf8\f9\fs24 cf\ul0\nosupersub\cf12\f13\fs24 . 2 \up0 \expndtw-3\charscalex100 Thessalonians 2:8-10\ul0\nosupersub\cf8\f9\fs24 ) . \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1590\sb9\sl-276\ slmult0\fi268 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf9\f10\fs24 Demon Po ssession\ul0\nosupersub\cf8\f9\fs24 . The Scripture speaks of those who were pos sessed by \line \up0 \expndtw0\charscalex100 demons (\ul0\nosupersub\cf12\f13\fs 24 Matthew 4:24; 8:16, 28, 33; 9:32; 12:22; Mark 1:32; 5:15, 16, 18; Luke \line \up0 \expndtw-2\charscalex100 8:36; Acts 8:7; 16:16\ul0\nosupersub\cf8\f9\fs2 4 ). Except for the last two references the word used is \line \up0 \e xpndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 daimonizomai,\ul0\nosupersub\

cf8\f9\fs24 to be demonized, to be controlled by and possessed by a demon \line \up0 \expndtw-1\charscalex100 or demons. The last two references simply use the word have; those that have a \line \up0 \expndtw0\charscalex102 demon. There are several questions which need to be considered about \line \up0 \expn dtw-3\charscalex100 demonism. \par\pard\qj \li1800\ri1615\sb261\sl-280\slmult0\f i403 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 What are the eff ects of demon possession ?\ul0\nosupersub\cf8\f9\fs24 Scripture indicates that demons \up0 \expndtw-3\charscalex100 caused the following effects upon men and a nimals: \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\s lmult0 \up0 \expndtw-3\charscalex100 Dumbness (\ul0\nosupersub\cf12\f13\fs24 Mat thew 9:32, 33\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\ri3763\sb66\sl540\slmult0 \up0 \expndtw-3\charscalex100 Blindness (\ul0\nosupersub\cf12\f13\fs 24 Matthew 12:22\ul0\nosupersub\cf8\f9\fs24 ). \line \up0 \expndtw-3\charscalex1 00 Lunacy (\ul0\nosupersub\cf12\f13\fs24 Matthew 17:15\ul0\nosupersub\cf8\f9\fs2 4 ). \par\pard\ql \li1800\sb239\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Sup er-human strength (\ul0\nosupersub\cf12\f13\fs24 Mark 5:1-4\ul0\nosupersub\cf8\f 9\fs24 ). \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\nosupersub\cf7\f8\fs20 224 \par\pard\sect\sectd\fs24\paperw12240\paperh1 5840\pard\sb0\sl-240{\bkmkstart Pg226}{\bkmkend Pg226}\par\pard\ql \li1800\sb0\s l-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb108\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Sickness ( \ul0\nosupersub\cf12\f13\fs24 Luke 13:12, 16\ul0\nosupersub\cf8\f9\fs24 ). \par\ pard\qj \li1800\ri1608\sb267\sl-273\slmult0 \up0 \expndtw0\charscalex102 Divinat ion (\ul0\nosupersub\cf12\f13\fs24 Acts 16:16\ul0\nosupersub\cf8\f9\fs24 ). This damsel at Philippi had a spirit of Python. In Greek \up0 \expndtw-2\charscalex1 00 mythology Python was the serpent that guarded Delphi, where the famous oracle \up0 \expndtw0\charscalex100 was located. The name was used to denote a prophet ic demon or a soothsayer \up0 \expndtw-3\charscalex100 who practiced ventriloqui sm, which means, speaking from the belly. \par\pard\li1800\sb0\sl-276\slmult0\pa r\pard\li1800\sb19\sl-276\slmult0\fi0\tx3076\tx4840\tx5994\tx7576\tx8345\tx10224 \up0 \expndtw-2\charscalex100 Immorality\tab \up0 \expndtw-2\charscalex100 - u ncleanness\tab \up0 \expndtw-2\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Matt hew\tab \up0 \expndtw-2\charscalex100 10:1\ul0\nosupersub\cf8\f9\fs24 ); nudity \tab \up0 \expndtw-2\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Luke\tab \up0 \expndtw-2\charscalex100 8:27\ul0\nosupersub\cf8\f9\fs24 ); free-love\tab \up0 \expndtw-2\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 1\par\pard\ql \li1800\sb 1\sl-268\slmult0 \up0 \expndtw-3\charscalex100 Timothy 4:3\ul0\nosupersub\cf8\f9 \fs24 ). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 Maniac behavior (\ul0\nosupersub\cf12\f13 \fs24 Mark 5:2-5\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb264\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 Self-destruction in animals (\ul0\nosuper sub\cf12\f13\fs24 Luke 8:33\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi385 \up0 \expn dtw0\charscalex100 It should be pointed out that the above disorders cannot alwa ys be attributed \line \up0 \expndtw0\charscalex103 to demon possession. Many di seases are purely physical or psychosomatic in \line \up0 \expndtw0\charscalex10 2 character, and unless one is skilled in diagnosis it would be very dangerous t o \line \up0 \expndtw0\charscalex106 claim that a particular case was caused by demon possession. But from the \line \up0 \expndtw-1\charscalex100 above list it may be seen that demonism may affect man physically, emotionally, \line \up0 \e xpndtw-3\charscalex100 and mentally. \par\pard\qj \li1800\ri1608\sb265\sl-275\sl mult0\fi348 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 What is m eant by "doctrines of demons\ul0\nosupersub\cf8\f9\fs24 ?" Paul warns against th is in I Timothy \line \up0 \expndtw0\charscalex103 4:1. It is not doctrines abou t demons, but doctrines which demons propagate. \line \up0 \expndtw-2\charscalex 100 There is no doubt but that Satan and his ministers are involved in sponsorin g any \line \up0 \expndtw0\charscalex102 and every teaching that is contrary to

sound doctrine. However, according to 2 \line \up0 \expndtw0\charscalex100 Corin thians 11:13-15, "Satan is transformed into an angel of light. Therefore it is \ line \up0 \expndtw-1\charscalex100 no great thing if his ministers also be trans formed as ministers of righteousness." \line \up0 \expndtw0\charscalex100 Thus, Satanic doctrine may have the appearance of morality and rectitude, just \line \ up0 \expndtw0\charscalex107 as any counterfeit may appear to be genuine. Demon d octrine may be very \line \up0 \expndtw0\charscalex102 religious; it may even ha ve much to say about Jesus as a moralist. One thing \line \up0 \expndtw0\chars calex100 seems to be very evident and that is that demon activity varies accordi ng to the \line \up0 \expndtw-1\charscalex100 culture and surroundings of pe oples. In areas where the gospel has never \line \up0 \expndtw0\charscale x104 penetrated demonism may manifest itself in all manner of uncleanne ss, \line \up0 \expndtw0\charscalex104 immorality, superstition, and cruelty. In civilized and christianized cultures the \line \up0 \expndtw0\charscalex100 app roach may be entirely different. In the one case Satan endeavors to hold his \li ne \up0 \expndtw-2\charscalex100 subjects in ignorance and darkness; in the othe r, he counterfeits and deceives. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pa rd\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\n osupersub\cf9\f10\fs24 Is demon possession possible today\ul0\nosupersub\cf8 \f9\fs24 ? Demonism was prevalent 'during \line \up0 \expndtw0\charscalex105 apostolic times and there is no indication that it may not occur in this presen t \line \up0 \expndtw0\charscalex105 dispensation. However, in apostolic times t here were special gifts or abilities \line \up0 \expndtw-1\charscalex100 given b y the Holy Spirit, both of discerning of spirits (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 12:10\ul0\nosupersub\cf8\f9\fs24 ), and of \line \up0 \expndtw0\ch arscalex103 exorcism of demons (\ul0\nosupersub\cf12\f13\fs24 Mark 16:17\ul0\n osupersub\cf8\f9\fs24 ). These miraculous sign-gifts, according to \line \up0 \e xpndtw0\charscalex105 Paul, were to cease or pass away in the developme nt of this present \line \up0 \expndtw-3\charscalex100 dispensation. \par\par d\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 225 \par\pard\sect\sectd\fs 24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg227}{\bkmkend Pg227}\par \pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\ pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pa rd\qj\li1800\ri1608\sb118\sl-274\slmult0\fi335 \up0 \expndtw-1\charscalex100 \ul 0\nosupersub\cf8\f9\fs24 Paul was given the power to manifest all of th e signs of an apostle (\ul0\nosupersub\cf12\f13\fs24 2 \line \up0 \expndtw0 \charscalex105 Corinthians 12:12\ul0\nosupersub\cf8\f9\fs24 ), and hence to cas t out demons. However, in the epistles \line \up0 \expndtw0\charscalex105 writte n to the members of the Body of Christ there is no mention of the gift of \line \up0 \expndtw0\charscalex105 casting out demons or any instruction how this is t o be done. To be sure, the \line \up0 \expndtw-1\charscalex100 believer in this dispensation is engaged in a warfare in which he wrestles against \line \up0 \ex pndtw0\charscalex104 principalities, against powers, against the rulers of the d arkness of this world, \line \up0 \expndtw0\charscalex103 against spiritual wick edness in heavenly places (\ul0\nosupersub\cf12\f13\fs24 Ephesians 6:12\ul0\no supersub\cf8\f9\fs24 ), but again, \line \up0 \expndtw-1\charscalex100 nothing i s said about casting out Satan or demons. The believer is told to take to \line \up0 \expndtw0\charscalex106 himself the whole armor of God and having done all to stand. It would seem \line \up0 \expndtw-2\charscalex100 strange, if believ ers are supposed to engage in this ministry of casting out \line \up0 \expndtw0\charscalex103 demons, that not one word of instruction on the subject should be found in the \line \up0 \expndtw0\charscalex100 Church epistles. On the other hand, no doubt certain Satanic powers are \line \up0 \expndtw 0\charscalex105 overcome every time a sinner believes the gospel and is saved. P eople who \line \up0 \expndtw-1\charscalex100 were once demon possessed may expe rience salvation, and surely if they do the \line \up0 \expndtw-2\charscalex100 demon must be ejected in the process. But this, it would seem, is a sovereign ac

t \line \up0 \expndtw-3\charscalex100 of God and not the exercising of a gift or power possessed by a man. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\ li1800\ri1611\sb2\sl-280\slmult0\fi267 \up0 \expndtw-2\charscalex100 \ul0\nosupe rsub\cf9\f10\fs24 Is it possible for truly saved people to be demon possessed\ul 0\nosupersub\cf8\f9\fs24 ? This is a question \up0 \expndtw-1\charscalex100 whic h has provoked much discussion. While there is no simple yes-or-no answer \up0 \ expndtw0\charscalex100 given in Scripture, the following facts give strong suppo rt to the impossibility of a \up0 \expndtw-3\charscalex100 saint of God being de mon possessed. \par\pard\qj \li1800\ri1608\sb266\sl-273\slmult0\fi279 \up0 \expn dtw-1\charscalex100 The believer is described as one who \ul0\nosupersub\cf9\f10 \fs24 in times past\ul0\nosupersub\cf8\f9\fs24 was energized by the spirit \lin e \up0 \expndtw0\charscalex104 that now worketh in the children of disobedience (\ul0\nosupersub\cf12\f13\fs24 Ephesians 2:2\ul0\nosupersub\cf8\f9\fs24 ). The clear \line \up0 \expndtw0\charscalex106 implication is that this condition no longer exists. Instead, it is God who now \line \up0 \expndtw-2\charscalex100 en ergizes in the believer to will and to do of His good pleasure (\ul0\nosupersub\ cf12\f13\fs24 Philippians 2:13\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li180 0\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1599\sb9\sl-276\slmult0\fi360 \up0 \e xpndtw0\charscalex103 The believer's body is a temple of the Holy Spirit (1 Cori nthians 6:19). Paul \line \up0 \expndtw-2\charscalex100 asks, "What concord h ath Christ with Belial? And what agreement hath the \line \up0 \expndtw0 \charscalex102 temple of God with idols?" (2 Corinthians 6:15,16). The clear imp lication is that \line \up0 \expndtw0\charscalex100 God does not inhabit a templ e which is also inhabited by Satan; and the reverse \line \up0 \expndtw-1\charsc alex100 is equally true, that Satan cannot inhabit and possess the temple of God . An Old \line \up0 \expndtw0\charscalex107 Testament illustration of this is se en when the Philistines tried to set up the \line \up0 \expndtw-2\charscalex100 captured ark of Jehovah in the temple of their god Dagon (\ul0\nosupersub\cf12\f 13\fs24 1 Samuel 5:1-4\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608 \sb261\sl-280\slmult0\fi335 \up0 \expndtw0\charscalex103 The believer is said to be God's peculiar possession (\ul0\nosupersub\cf12\f13\fs24 Titus 2:14\ul0\nos upersub\cf8\f9\fs24 ). Vincent \up0 \expndtw-1\charscalex100 states that the w ord \ul0\nosupersub\cf9\f10\fs24 periousios\ul0\nosupersub\cf8\f9\fs24 , transla ted \ul0\nosupersub\cf9\f10\fs24 peculiar\ul0\nosupersub\cf8\f9\fs24 means: "\u l0\nosupersub\cf9\f10\fs24 possessed over and \up0 \expndtw0\charscalex104 above \ul0\nosupersub\cf8\f9\fs24 , that is, specially selected for one's own; exempt from ordinary laws of \up0 \expndtw-1\charscalex100 distribution.''\ul0\super\cf 22\f23\fs23 235\ul0\nosupersub\cf8\f9\fs24 If the believer is God's own pecul iar and private possession, it is \up0 \expndtw-2\charscalex100 impossible that he could also be Satan's possession. \par\pard\qj \li1800\ri1602\sb261\sl-280\sl mult0\fi335 \up0 \expndtw-2\charscalex100 Of the forty-six references to de mons under the title of \ul0\nosupersub\cf9\f10\fs24 spirit\ul0\nosupersub\ cf8\f9\fs24 and of the \up0 \expndtw0\charscalex107 seventy-nine times the w ord \ul0\nosupersub\cf9\f10\fs24 demon\ul0\nosupersub\cf8\f9\fs24 is used in th e New Testament, not one \up0 \expndtw-3\charscalex100 speaks about a truly save d person being possessed. \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\l i1800\ri1639\sb94\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f2 4\fs20\ul0\super\cf23\f24\fs19 235\ul0\nosupersub\cf7\f8\fs20 Marvin R, Vincent , \ul0\nosupersub\cf24\f25\fs20 Word Studies in the New Testament\ul0\nosupersub \cf7\f8\fs20 (New York: (Charles Scribner's Sons, 1914), \up0 \expndtw-3\charsc alex100 IV, p.346. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 226 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz512\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768}

} {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g228}{\bkmkend Pg228}\par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800 \sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 608\sb69\sl-280\slmult0\fi134 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f 10\fs24 Is it possible for truly saved people to be influenced by demons? \ul0\n osupersub\cf8\f9\fs24 There are a \up0 \expndtw0\charscalex102 number of refer ences indicating that Satan may exert an influence upon \up0 \expndtw-3\ charscalex100 believers. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw -3\charscalex100 1. Satan may tempt the believer (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 7:5\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-276\ slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 2. Satan may get the advantage of the believer (\ul0\nosupersub\cf12\f13\fs24 2 Cor inthians 2:11\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-276\slmu lt0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. The believer may be beguiled by Satan (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 1 1:3\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmul t0 \up0 \expndtw-1\charscalex100 4. Satan is able to buffet the believer, as he did Paul with his thorn in the flesh (\ul0\nosupersub\cf12\f13\fs24 2 \up0 \expn dtw-2\charscalex100 Corinthians 12:7\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\li1 800\sb0\sl-276\slmult0\par\pard\li1800\sb12\sl-276\slmult0\fi0\tx10225 \up0 \exp ndtw0\charscalex100 5. Satan may hinder the ministry of the believer, a s he hindered \ul0\nosupersub\cf12\f13\fs24 Paul\tab \up0 \expndtw-1\charscal ex100 (1\par\pard\li1800\sb0\sl-274\slmult0\fi0 \up0 \expndtw-1\charscalex100 Th essalonians 2:18\ul0\nosupersub\cf8\f9\fs24 ).\par\pard\ql \li1800\sb267\sl-276\ slmult0 \up0 \expndtw-3\charscalex100 6. Satan may sift the believer, as he did Peter (\ul0\nosupersub\cf12\f13\fs24 Luke 22:31\ul0\nosupersub\cf8\f9\fs24 ). \p ar\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slm ult0 \up0 \expndtw0\charscalex106 7. Paul, with his apostolic power, would have delivered a Christian who was \up0 \expndtw0\charscalex102 guilty of gross immor ality to Satan for the destruction of his flesh, that his spirit \up0 \expndtw-3 \charscalex100 might be saved in the day of Jesus Christ (\ul0\nosupersub\cf12\f 13\fs24 1 Corinthians 5:5\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0 \sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0 \up0 \expndtw0\cha rscalex103 8. Believers are warned not to give place to the Devil and to stand a gainst his \up0 \expndtw-3\charscalex100 wiles (\ul0\nosupersub\cf12\f13\fs24 Ep hesians 4:27; 6:11\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb2 63\sl-277\slmult0 \up0 \expndtw0\charscalex106 9. It might be supposed that Juda s is an example of a believer who became \line \up0 \expndtw-1\charscalex100 pos sessed of the Devil (John 13:27: "And after the sop Satan entered into him."). \ line \up0 \expndtw0\charscalex100 However, it is evident that although Judas was one of the disciples of Christ, he \line \up0 \expndtw0\charscalex106 was never a saved man. Jesus stated very early in His ministry: "Have not I \line \up0 \e xpndtw-1\charscalex100 chosen you twelve, and one of you is a devil?" (John 6:70 ). Christ prayed for His \line \up0 \expndtw0\charscalex106 own (Peter) that his faith fail not (\ul0\nosupersub\cf12\f13\fs24 Luke 22:31\ul0\nosupersub\cf8\f9\ fs24 ), but there is no record that He \line \up0 \expndtw0\charscalex100 prayed for Judas. In His prayer of intercession He said, "those that thou gavest \line \up0 \expndtw0\charscalex100 me have I kept, and none of them is lost, but the son of perdition (is lost)." (John \line \up0 \expndtw-2\charscalex100 17:12). \ par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 THE JUDGMENT OF SATAN AND HIS ANGELS \par\pard\qj \li1800\sb0 \sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndt w0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 1. Satan and his angels will be cas t into the lake of fire, which has been \up0 \expndtw-3\charscalex100 prepared f or them (\ul0\nosupersub\cf12\f13\fs24 Matthew 25:41\ul0\nosupersub\cf8\f9\fs24

). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charsca lex103 2. Certain of the fallen angels have been cast down into hell (Tartarus) and \up0 \expndtw0\charscalex104 have been delivered into chains of darkness to be reserved unto judgment (\ul0\nosupersub\cf12\f13\fs24 2 \up0 \expndtw-3\chars calex100 Peter 2:4\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\nosupersub\cf7\f8\fs20 227 \par\pard\sect\sectd\fs24\paperw12240\paperh15 840\pard\sb0\sl-240{\bkmkstart Pg229}{\bkmkend Pg229}\par\pard\qj \li1800\sb0\sl -260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-2 60\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1615\sb1 86\sl-260\slmult0\fi278 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs2 4 3. Satan and his angels will be cast out of heaven and confined to earth durin g \up0 \expndtw-3\charscalex100 the time of the great tribulation (\ul0\nosupers ub\cf12\f13\fs24 Revelation 12:7-9\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \l i1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-276\slmult0\fi268 \u p0 \expndtw0\charscalex104 4. Satan will be destroyed (not annihilated, but ren dered powerless) at the \up0 \expndtw0\charscalex100 second coming of Christ (\u l0\nosupersub\cf12\f13\fs24 Hebrews 2:14\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\no supersub\cf12\f13\fs24 Revelation 20:1-3\ul0\nosupersub\cf8\f9\fs24 ). He will b e bound \up0 \expndtw-1\charscalex100 in the abyss for a thousand years of the e arthly reign of Christ, after which he will \up0 \expndtw0\charscalex105 be rele ased for a short season and will again deceive the nations and cause \up0 \expnd tw-2\charscalex100 them to rebel against Christ. Fire will then be rained down f rom heaven to devour \up0 \expndtw0\charscalex110 them, and at that time Satan w ill be cast into the lake of fire, and shall be \up0 \expndtw-3\charscalex100 to rmented for ever and ever (Revelation 20:7-10). \par\pard\qj \li1800\ri1607\sb26 5\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 5. Although there is no reco rd elsewhere, Paul states: "Know ye not that we \line \up0 \expndtw-1\charscalex 100 shall judge angels" (1 Corinthians 6:3). There is nothing in the context to indicate \line \up0 \expndtw0\charscalex105 whether fallen or unfallen angels ar e involved or when or where this will take \line \up0 \expndtw0\charscalex104 pl ace, but it is evidently in connection with our reigning with Christ (\ul0\nosup ersub\cf12\f13\fs24 2 Timothy \line \up0 \expndtw-2\charscalex100 2:12\ul0\nosup ersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-400\slmult0 \par\pard\qj\li1800 \ri3925\sb2\sl-400\slmult0\tx2425 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf 16\f17\fs48 31\ul0\nosupersub\cf20\f21\fs32 WORKS OF GOD IN PRESERVATION \line\ tab \up0 \expndtw0\charscalex98 AND PROVIDENCE \par\pard\qj \li1800\sb0\sl-275\s lmult0 \par\pard\qj\li1800\ri1608\sb149\sl-275\slmult0\fi268 \up0 \expndtw0\char scalex102 \ul0\nosupersub\cf8\f9\fs24 It would seem logical, after having consid ered the works of God in Creation, \up0 \expndtw0\charscalex100 material, human , and angelic, to look next at His works in upholding and \up0 \expnd tw-2\charscalex100 supplying the needs of that which He has created. The upholdi ng or continuing in \up0 \expndtw0\charscalex102 existence of Creation is usuall y referred to as the doctrine of Preservation, and \up0 \expndtw-1\charscalex100 the care and control which God exercises over His creation is called Providence . \up0 \expndtw0\charscalex105 These two doctrines are rounded upon the sovereig nty of God, just as in the \up0 \expndtw0\charscalex100 doctrine of Creation. Go d is separate and distinct from the universe. He existed \up0 \expndtw0\charscal ex100 in all of His perfections before the universe was called into being, and n ow that \up0 \expndtw0\charscalex102 the universe has been called into being, Sc ripture teaches that He exercises a \up0 \expndtw-3\charscalex100 continuous and sovereign control over it. \par\pard\qj \li1800\ri5502\sb30\sl-560\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE WORKS OF GOD IN PRESER VATION \up0 \expndtw-3\charscalex100 Definition of Preservation \par\pard\qj \li 1800\ri1599\sb240\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex107 \ul0\nosuper sub\cf8\f9\fs24 Strong defines it thus: "Preservation is that continuous agency of God by \up0 \expndtw0\charscalex105 which he maintains in existence the thing s he has created, together with the \up0 \expndtw-3\charscalex100 properties and

powers with which he has endowed them."\ul0\super\cf22\f23\fs23 236 \par\pard\q j \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1605\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Hodge states the doctr ine in these words: "By preservation is meant that all \up0 \expndtw-1\charscale x100 things out of God owe the continuance of their existence, with all their pr operties \up0 \expndtw-3\charscalex100 and powers, to the will of God.''\ul0\sup er\cf22\f23\fs23 237 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800 \sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 236 \ul0\nosupersub\cf7\f8\fs20 A. H. Strong, \ul0\nosupersub\cf24\f25\fs20 Systema tic Theology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1907), p. 410. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 237\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nos upersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rap ids: Wm. B. Eerdmans Publishing Co., 1940), I, p. 575. \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb3 0\sl-230\slmult0 \up0 \expndtw-2\charscalex100 228 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz417\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g230}{\bkmkend Pg230}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9 2\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The N ature of Preservation \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li180 0\ri1608\sb10\sl-275\slmult0\fi266 \up0 \expndtw-2\charscalex100 \ul0\nosupersub \cf8\f9\fs24 We might suppose that once things were created they would naturally continue \up0 \expndtw0\charscalex102 in existence without any further activity on the part of God. However, Scripture \up0 \expndtw0\charscalex100 opposes th is deistical idea and indicates that God is continually active in \up0 \expndtw-2\charscalex100 maintaining creation, and even modern science attests the fact that there is some \up0 \expndtw-3\charscalex100 kind of force which is active in holding the atoms of matter together. \par\pard\qj \li1800\sb0\sl-273 \slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\cha rscalex100 \ul0\nosupersub\cf9\f10\fs24 The testimony of Scripture\ul0\nosupersu b\cf8\f9\fs24 . "Thou, even thou, art Lord alone; thou hast made \up0 \expndtw0\ charscalex100 heaven, the heaven of heavens, with all their host, the earth, and all things that \up0 \expndtw-1\charscalex100 are therein, the seas and al l that is therein, and thou preservest them all" \up0 \expndtw-2\charsca lex100 (Nehemiah 9:6). \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li20 68\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 "O thou preserver of men" (J ob 7:20). \par\pard\ql \li2067\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex10 0 "O Lord, thou preservest man and beast" (Psalm 36:6). \par\pard\qj \li1800\sb0 \sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndt w0\charscalex106 "And he is before all things, and by him all things consist (c ohere or hold \up0 \expndtw-3\charscalex100 together)" (Colossians 1:17). \par\p ard\ql \li2067\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 "Upholding all things by the word of his power" (Hebrews 1:3). \par\pard\qj \li1800\sb0\sl-280 \slmult0 \par\pard\qj\li1800\ri1613\sb1\sl-280\slmult0\fi267 \up0 \expndtw-2\cha rscalex100 God not only upholds and preserves the physical universe, He is the P reserver \up0 \expndtw-3\charscalex100 of life: \par\pard\ql \li2063\sb264\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 "O bless our God ... which holdeth our s

oul in life" (Psalm 66:8,9). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\q j\li1800\ri1613\sb1\sl-280\slmult0\fi313 \up0 \expndtw0\charscalex100 "I charge thee in the sight of God, who preserveth all things alive" (1 Timothy \up0 \expn dtw-3\charscalex100 6:13 --A.S.V. margin). \par\pard\qj \li1800\ri1618\sb261\sl280\slmult0\fi296 \up0 \expndtw0\charscalex100 "Preserve me, O God, for in thee do I put my trust" (Psalm 16:1. See also the \up0 \expndtw-3\charscalex100 entir e \ul0\nosupersub\cf12\f13\fs24 104th Psalm\ul0\nosupersub\cf8\f9\fs24 ). \par\p ard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-274\slmult0 \fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The testimony of science\ul0\nosupersub\cf8\f9\fs24 . One of the basic laws of physics is that like electrical \line \up0 \expndtw-1\charscalex100 charges repel and unlike ch arges attract each other. But nuclear physicists have \line \up0 \expndtw0\chars calex100 discovered that sub-atomic particles do not seem to obey that law. The nucleus \line \up0 \expndtw-1\charscalex100 of the atoms of all of the elements heavier than hydrogen contain anywhere from \line \up0 \expndtw0\charscalex100 t wo for helium to ninety-four for plutonium of positively charged protons, and fo r \line \up0 \expndtw0\charscalex107 some unknown reason they are bound together and do not fly apart as like \line \up0 \expndtw-2\charscalex100 charges are su pposed to do. One proton is estimated to have a mass of only one \line \up0 \exp ndtw-1\charscalex100 gram divided by 600,000,000,000,000,000,000,000, and yet a force of ten to fifty \line \up0 \expndtw0\charscalex100 pounds is required to h old two of these protons together in the atom. An atomic \line \up0 \expndtw0\ch arscalex100 explosion is simply the release of this fantastic force from billion s of protons. But \line \up0 \expndtw0\charscalex100 what is this binding force that keeps every atom from flying to bits? Some have \line \up0 \expndtw0\charsc alex100 called it "atomic glue" for want of a better name. Karl K. Darrow of the Bell \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 229 \par\pard\ sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg231}{\bkmke nd Pg231}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\ slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\sl mult0 \par\pard\ql\li1800\sb108\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul 0\nosupersub\cf8\f9\fs24 Telephone Laboratories has this to say about this force : \par\pard\qj \li2520\ri1604\sb265\sl-275\slmult0\fi403 \up0 \expndtw0\charscal ex103 You grasp what this implies. It implies that all of the massive nuclei \up 0 \expndtw0\charscalex107 have no right to be alive at all. Indeed, they should never have been \up0 \expndtw0\charscalex105 created, and, if created, they shou ld have blown up instantly. Yet here \up0 \expndtw-1\charscalex100 they all are, and the rocks of the earth are full of these little high-explosive \up0 \expndt w0\charscalex103 clusters all of them ready to separate into halves with transfo rmation of \up0 \expndtw0\charscalex104 rest mass into kinetic energy and other forms of energy. And, yet, they \up0 \expndtw0\charscalex103 never do sunder the mselves. Some inflexible inhibition is holding them \up0 \expndtw-1\charscalex10 0 relentlessly together. The nature of the inhibition is also a secret; but here \up0 \expndtw0\charscalex102 I suspect it is neither a military secret nor a qu antum-mechanical secret, \up0 \expndtw-3\charscalex100 but one thus far reserved by Nature for herself.\ul0\super\cf22\f23\fs23 238 \par\pard\qj \li1800\sb0\sl275\slmult0 \par\pard\qj\li1800\ri1603\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\ charscalex103 \ul0\nosupersub\cf8\f9\fs24 Thus, all matter is, as it were, like huge, powerful springs held under terrific \line \up0 \expndtw-2\charscalex100 t ension. Man has found a way to release some of that tension in the atomic bomb \ line \up0 \expndtw-1\charscalex100 and reactor, but as Darrow states, what power it is that holds matter together is a \line \up0 \expndtw0\charscalex107 secret The Bible states that Jesus Christ, the One by whom all things were \line \up0 \expndtw0\charscalex100 created, is also the One who holds all things together. Paul, who penned these \line \up0 \expndtw-1\charscalex100 words, was no doubt ignorant of the atomic structure of matter, but his statement \line \up0 \expnd tw-1\charscalex100 is nevertheless true to the physical laws which man has since discovered. Christ \line \up0 \expndtw0\charscalex100 is the Sustainer, the Uph

older, or what the scientists call, the Atomic Glue of the \line \up0 \expndtw0\ charscalex100 universe. Were He to release His sustaining power over the univers e, all matter \line \up0 \expndtw0\charscalex100 to the farthest galaxy would ex plode in one huge atomic holocaust. Matter is not \line \up0 \expndtw0\charscale x102 self-sustaining, and neither is life. The Greek poet, Aratus, expressed the truth \line \up0 \expndtw0\charscalex103 admirably, even as Paul quoted him, "F or in Him we live, and move, and have \line \up0 \expndtw-3\charscalex100 our be ing" (Acts 17:28). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\r i1607\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\ f10\fs24 Preservation has place also in the New Creation\ul0\nosupersub\cf8\f9\f s24 . The New Creation is what \line \up0 \expndtw0\charscalex104 might be calle d the New Humanity of which Christ is the risen Head, even as \line \up0 \expndt w-2\charscalex100 Adam was the head of the Old Creation or Humanity. Paul was ce rtain that Christ \line \up0 \expndtw0\charscalex102 "will preserve me unto his heavenly kingdom" (2 Timothy 4:18), and he prayed \line \up0 \expndtw0\charscale x100 for the Thessalonians that they might be "preserved blameless unto the comi ng \line \up0 \expndtw0\charscalex100 of our Lord Jesus Christ" (1 Thessalonians 5:23). Jude addresses his epistle to \line \up0 \expndtw0\charscalex100 "them t hat are sanctified by God the Father, and preserved in Jesus Christ" (vs. \par\p ard\qj \li1800\ri1607\sb9\sl-270\slmult0 \up0 \expndtw0\charscalex104 1). Peter states that the saints are "kept by the power of God" (1 Peter 1:5). \up0 \exp ndtw0\charscalex102 Thus, in the spiritual realm God is continuously active in p reserving all of those \up0 \expndtw-3\charscalex100 who have become His childre n through faith in Jesus Christ. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pa rd\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\c f6\f7\fs24 PROVIDENCE \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 Definition \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li 1800\ri1622\sb1\sl-280\slmult0\fi305 \up0 \expndtw-2\charscalex100 \ul0\nosupers ub\cf8\f9\fs24 The word providence means etymologically to see beforehand. How ever, the \up0 \expndtw-3\charscalex100 doctrine includes more than this. Strong defines it as \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\s l-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-2\charscale x100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 238\ul0\nosupersub\cf7\f8\ fs20 D. Lee Chestnut, \ul0\nosupersub\cf24\f25\fs20 The Atom Speaks\ul0\nosuper sub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953), pp. 66, 6 7. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 230 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz375\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g232}{\bkmkend Pg232}\par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520 \sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\s b0\sl-270\slmult0 \par\pard\qj\li2520\ri1613\sb137\sl-270\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 ... that continuous agency of God by which He makes all the events of the \up0 \expndtw0\charscalex100 physical and moral universe fulfill the original design with which He \up0 \expndtw -3\charscalex100 created it.\ul0\super\cf22\f23\fs23 239 \par\pard\qj \li1800\sb 0\sl-273\slmult0 \par\pard\qj\li1800\ri1548\sb15\sl-273\slmult0\fi268 \up0 \expn dtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Hodge makes Providence to con sist of two activities: Preservation and \up0 \expndtw0\charscalex100 Gover nment, and by Government he means approximately what Strong does by \up0 \expndt

w-2\charscalex100 Providence.\ul0\super\cf22\f23\fs23 240\ul0\nosupersub\cf8\f9\ fs24 Thiessen calls both Preservation and Providence God's Sovereign \up0 \expn dtw-6\charscalex100 Rule. Hodge states: \par\pard\qj \li2520\sb0\sl-273\slmult 0 \par\pard\qj\li2520\ri1602\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex100 If God governs the universe He has some great end, including an \up0 \e xpndtw0\charscalex103 indefinite number of subordinate ends, towards which it is directed, and \up0 \expndtw0\charscalex104 He must control the sequence of all events, so as to render certain the \up0 \expndtw-3\charscalex100 accomplishment of all his purpose.\ul0\super\cf22\f23\fs23 241 \par\pard\qj \li1800\sb0\sl-260 \slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi268 \up0 \expndtw0\cha rscalex103 \ul0\nosupersub\cf8\f9\fs24 Hodge points out that this government or providence is universal, powerful, \up0 \expndtw-3\charscalex100 wise, and holy. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Objections to Provide nce \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-28 0\slmult0\fi201 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 It is o bjected that God's absolute control over the world cannot be reconciled \up0 \ex pndtw-3\charscalex100 with the freedom of His rational creatures. \par\pard\qj \ li1800\ri1608\sb261\sl-280\slmult0\fi293 \up0 \expndtw-1\charscalex100 It is obj ected that the presence of war, crime, poverty, sickness, and other like \up0 \e xpndtw0\charscalex103 maladies are proof that there is no such thing as providen ce, at least, no such \up0 \expndtw-3\charscalex100 thing as God's care and prov ision for all things. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up 0 \expndtw-1\charscalex100 The answer to the first objection is simply t hat finite man is not able to \up0 \expndtw0\charscalex102 comprehend or e xplain the "how" of God's providence. The second question is \up0 \expndtw0\char scalex102 more difficult of solution, but a proper understanding of the sin ques tion and of \up0 \expndtw-2\charscalex100 the nature of man's freedom will go fa r in explaining how God can and does have \up0 \expndtw-3\charscalex100 sovereig n control over the universe. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \exp ndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Some Areas Over Which God Exerc ises His Providence \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ ri1608\sb38\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf 9\f10\fs24 Over all things\ul0\nosupersub\cf8\f9\fs24 . "His kingdom ruleth over all" (Psalm 103:19). "He worketh all \up0 \expndtw-3\charscalex100 things after the counsel of His will" (Ephesians 1:11). \par\pard\qj \li1800\sb0\sl-280\slmu lt0 \par\pard\qj\li1800\ri1617\sb4\sl-280\slmult0\fi268 \up0 \expndtw-1\charscal ex100 \ul0\nosupersub\cf9\f10\fs24 Over the physical earth\ul0\nosupersub\cf8\f9 \fs24 . "He causeth the grass to grow for the cattle, and herb \up0 \expndtw0\ch arscalex100 for the service of man" (Psalm 104:14). "Wherefore if God so clothe the grass of \up0 \expndtw-3\charscalex100 the field .... "(Matthew 6:30). \par\ pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\p ard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\par d\ql\li1800\sb62\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f2 4\fs20\ul0\super\cf23\f24\fs19 239\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosu persub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 419. \par\pard\qj \li1800\ri1658\sb19\sl-220\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\ f24\fs19 240\ul0\nosupersub\cf7\f8\fs20 Henry G. Thiessen, \ul0\nosupersub\cf24 \f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Go., 1951), p. \line \up0 \expndtw-2\charscalex100 173. \par \pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf 23\f24\fs19 241\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 I, pp. 581,582. \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb3 0\sl-230\slmult0 \up0 \expndtw-2\charscalex100 231 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz355\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}}

{\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g233}{\bkmkend Pg233}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \ex pndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 Over the animal world\ul0\nosu persub\cf8\f9\fs24 . "The young lions roar after their prey, and seek their \lin e \up0 \expndtw-1\charscalex100 meat from God .... That thou mayest give them th eir meat in due season" (Psalm \line \up0 \expndtw0\charscalex100 104:21, 27). " Behold the fowls of the air: for they sow not, neither do they reap, \line \up0 \expndtw0\charscalex100 nor gather into barns; yet your heavenly Father feedeth them" (Matthew 6:26 cf. \line \up0 \expndtw-2\charscalex100 10:29). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nos upersub\cf9\f10\fs24 Over nations\ul0\nosupersub\cf8\f9\fs24 . "He increaseth th e nations, and destroyeth them: He enlargeth \up0 \expndtw0\charscalex103 the na tions, and straiteneth them again" (Job 12:23). "For the kingdom is the \up0 \ expndtw-3\charscalex100 Lord's, and He is the Governor among the nations" (Psalm 22:28). \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb37 \sl-260\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Over insignificant things\ul0\nosupersub\cf8\f9\fs24 . "The very hairs of your h ead are all numbered... not \line \up0 \expndtw-2\charscalex100 one (sparrow) sh all fall on the ground without your Father" (Matthew 10:29, 30). \par\pard\qj \l i1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-277\slmult0\fi268 \up 0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 Over man and his actions\ ul0\nosupersub\cf8\f9\fs24 . In the case of some men, as Jeremiah (\ul0\nosupers ub\cf12\f13\fs24 1:5\ul0\nosupersub\cf8\f9\fs24 ) and \line \up0 \expndtw0\chars calex100 Paul (\ul0\nosupersub\cf12\f13\fs24 Galatians 1:15, 16\ul0\nosupersub\c f8\f9\fs24 ), God knew them before they were formed in the womb \line \up0 \expn dtw-1\charscalex100 and separated them to their appointed tasks. There is no rea son to suppose that \line \up0 \expndtw0\charscalex107 God's providence does not thus affect all who are born into God's family. 1 \line \up0 \expndtw0\charsca lex100 Samuel 2:6-8 states that the Lord kills and makes alive; He makes poor an d He \line \up0 \expndtw0\charscalex102 makes rich; He brings low and also lifts up, etc. We are not to suppose that He \line \up0 \expndtw0\charscalex103 does all of this arbitrarily, although the reason He so acts is a secret which He \li ne \up0 \expndtw-3\charscalex100 keeps to Himself. \par\pard\qj \li1800\ri1608\s b264\sl-276\slmult0\fi305 \up0 \expndtw-1\charscalex100 Whereas God providential ly cares for mankind's needs, so that He makes the \up0 \expndtw-1\charscalex100 sun to shine and the rain to fall upon the just and the unjust alike (\ul0\nosu persub\cf12\f13\fs24 Matthew 5:45\ul0\nosupersub\cf8\f9\fs24 ), \up0 \expndtw0\c harscalex102 He especially provides for His own, to the extent that He makes all things work \up0 \expndtw0\charscalex100 together for good to them that love Hi m, to them who are the called according to \up0 \expndtw-1\charscalex100 His pu rpose \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Romans 8:28\ ul0\nosupersub\cf8\f9\fs24 ). He has promised to supply their every need \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Philippians 4:19\u l0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\q j\li1800\ri1608\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex104 God also rules and overrules in man's actions. Were this not so it would be \line \up0 \e xpndtw0\charscalex100 useless to pray for others. Why pray for the unsaved, or f or those in authority, or \line \up0 \expndtw0\charscalex100 for the sick if God does not intervene? Men may intend evil by their actions, but \line \up0 \expnd tw0\charscalex103 God can use it for good (\ul0\nosupersub\cf12\f13\fs24 Genesis 50:20\ul0\nosupersub\cf8\f9\fs24 ). God can even put it into the heart of \line \up0 \expndtw-1\charscalex100 wicked men to accomplish His will (\ul0\nosupersu

b\cf12\f13\fs24 Revelation 17:17\ul0\nosupersub\cf8\f9\fs24 ). If He can and doe s do this \line \up0 \expndtw0\charscalex100 with the ungodly without usurpi ng their freedom, how much more can He \line \up0 \expndtw0\charscalex100 energize in His own people both to will and to do of His good ple asure \line \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Philipp ians 2:13\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi279 \up0 \expndtw-1\charscalex10 0 It cannot be emphasized too strongly that God does not violate man's freedom \ line \up0 \expndtw-1\charscalex100 of will in His providential dealings. N o compulsion is laid upon man to act \line \up0 \expndtw0\charscalex107 c ontrary to his own will. Unless man acts freely he is not responsible for his \l ine \up0 \expndtw0\charscalex100 actions, and God holds man responsible. None of the sins of Joseph's brothers \line \up0 \expndtw-2\charscalex100 could be laid to God's account, nor did the fact that God worked through their evil \line \up 0 \expndtw0\charscalex103 scheme for good in any way minimize the enormity of th eir hatred and malice. \line \up0 \expndtw0\charscalex100 Men would probably fin d no fault with the teaching that God works in His people \par\pard\ql \li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 2 32 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg234}{\bkmkend Pg234}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li180 0\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1618\sb186\sl-260\slmult0 \up0 \expndtw 0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 to produce good works, but how shall we explain His control over the evil acts of \up0 \expndtw-3\charscalex100 men? Thiessen suggests a three-fold answer. \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1601\sb9\sl-277\slmult0\fi276 \up0 \expndtw-1\charscalex10 0 He says that \ul0\nosupersub\cf9\f10\fs24 God permits some sin to fully manife st itself\ul0\nosupersub\cf8\f9\fs24 . In other words, God \up0 \expndtw0\charsc alex105 lets some people alone and permits them to go the limit, as in \ul0\nosu persub\cf12\f13\fs24 Hosea 4:17; 2 \up0 \expndtw0\charscalex100 Chronicles 32:3 1; Acts 14:16; Romans 1:24, 26, 28.\ul0\nosupersub\cf8\f9\fs24 Secondly, \u l0\nosupersub\cf9\f10\fs24 God prevents \up0 \expndtw0\charscalex100 some sins\u l0\nosupersub\cf8\f9\fs24 . He can thwart the enemies of His people from carryin g out their evil \up0 \expndtw-1\charscalex100 designs and He can keep His own f rom falling, as in \ul0\nosupersub\cf12\f13\fs24 Genesis 20:6; 31:24; Psalm \up0 \expndtw0\charscalex103 19:13; Jude 24\ul0\nosupersub\cf8\f9\fs24 . Lastly, Thi essen says that \ul0\nosupersub\cf9\f10\fs24 God determines the limits to which \up0 \expndtw-2\charscalex100 evil\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\c f9\f10\fs24 and its effects may go\ul0\nosupersub\cf8\f9\fs24 , as in \ul0\nosup ersub\cf12\f13\fs24 Job 1:12; 2:6; Psalm 124:2; 1 Corinthians 10:13; \up0 \expnd tw-3\charscalex100 2 Thessalonians 2:7\ul0\nosupersub\cf8\f9\fs24 .\ul0\super\cf 22\f23\fs23 242 \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi268 \up0 \exp ndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Strong adds to the above th ree ideas of Permissive, Preventive, and \up0 \expndtw-1\charscalex100 Dete rminative Providence that of Directive or Overruling Providence.\ul0\supe r\cf22\f23\fs23 243\ul0\nosupersub\cf8\f9\fs24 This \up0 \expndtw-2\charscalex 100 aspect of the subject has already been referred to above. \par\pard\qj \li18 00\ri1619\sb261\sl-280\slmult0\fi295 \up0 \expndtw-1\charscalex100 But these fou r sorts of Providence, while revealing the fact that God exercises \up0 \expndtw 0\charscalex100 control over the evil, do not tell us how He does it. Strong quo tes Pepper to the \up0 \expndtw-3\charscalex100 effect that the union of God's w ill and Man's will is \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li252 0\ri1596\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex103 ... such that, while in one view all can be ascribed to God, in another all \line \up0 \expndtw0\charsc alex100 can be ascribed to the creature. But how God and the creature are united \line \up0 \expndtw0\charscalex103 in operation is doubtless known and knowable only to God. A very dim \line \up0 \expndtw0\charscalex107 analogy is furnished in the union of soul and body in men. The hand \line \up0 \expndtw-2\charscalex

100 retains its own physical laws, yet is obedient to the human will. This theor y \line \up0 \expndtw0\charscalex102 recognizes the veracity of consciousnes s in its witness to personal \line \up0 \expndtw0\charscalex101 freedom, an d yet the completeness of God's control of both the bad and \line \up0 \expndtw2\charscalex100 the good. Free beings are ruled, but are ruled as free and in th eir freedom. \line \up0 \expndtw0\charscalex103 The freedom is not sacrificed to the control. The two coexist, each in its \line \up0 \expndtw0\charscalex102 in tegrity. Any doctrine which does not allow this is false to Scripture and \line \up0 \expndtw-3\charscalex100 destructive of religion.\ul0\super\cf22\f23\fs23 2 44 \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi292 \up0 \expndtw-1\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 This type of explanation is sometimes called the doctrine of Concursus, which \line \up0 \expndtw-1\charscalex100 states tha t while men retain their natural powers, God concurs with their evil acts \line \up0 \expndtw0\charscalex106 only as they are natural acts, and not as they are evil. Thiessen and Strong \line \up0 \expndtw0\charscalex103 accept this theory as true, but Hodge objects to it, not because it destroys the \line \up0 \expndt w0\charscalex103 free agency of man or makes God the author of sin, but for the following three \line \up0 \expndtw-2\charscalex100 reasons. \par\pard\qj \li180 0\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \ expndtw0\charscalex102 First, he says, "it is founded on an arbitrary and false assumption in denying \up0 \expndtw-1\charscalex100 that any creature can origin ate action." Concursus works on the principle that no \up0 \expndtw-3\charscalex 100 second cause can act until acted upon. Hodge states: \par\pard\ql \li1800\sb 0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb22 4\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\supe r\cf23\f24\fs19 242\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f 25\fs20 op cit\ul0\nosupersub\cf7\f8\fs20 ., p. 182. \par\pard\ql \li1800\sb1\sl -217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 243\ul0\nosu persub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub \cf7\f8\fs20 ., p. 424. \par\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \expndtw-3 \charscalex100 \ul0\super\cf23\f24\fs19 244\ul0\nosupersub\cf7\f8\fs20 \ul0\nos upersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 425, (Pepper, \ul0\n osupersub\cf24\f25\fs20 Outlines of Systematic Theology\ul0\nosupersub\cf7\f8\fs 20 , p. 76). \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscale x100 233 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz431\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g235}{\bkmkend Pg235}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520 \sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\s b0\sl-273\slmult0 \par\pard\qj\li2520\ri1601\sb123\sl-273\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Concursus\ul0\nosupersub\cf8\f9\fs2 4 , therefore assumed, (1) That God gives to second causes the \up0 \expndtw0\ch arscalex100 power of acting. (2) That He preserves them in being and vigour. (3) That \up0 \expndtw0\charscalex100 He excites and determines second causes to ac t. (4) That He directs and \up0 \expndtw-3\charscalex100 governs them to the pre determined end\ul0\nosupersub\cf12\f13\fs24 .\ul0\super\cf22\f23\fs23 245 \par\p ard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex106 \u l0\nosupersub\cf8\f9\fs24 He says that to say that no creature (second cause) can originate action \up0 \expndtw-1\charscalex100 contradicts the consciousness

of man. If man is a free agent he has the power to \up0 \expndtw-2\charscalex10 0 act freely, which means originating his actions. \par\pard\qj \li1800\sb0\sl-2 80\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\ch arscalex103 His second objection is "that it is an attempt to explain the inexpl icable." He \up0 \expndtw-3\charscalex100 goes on to say: \par\pard\qj \li2520\r i1601\sb265\sl-275\slmult0 \up0 \expndtw0\charscalex102 Not content with the sim ple and certain declaration of the Bible that God \up0 \expndtw-1\charscalex100 does govern all his creatures and all their actions, it undertakes to explain \u p0 \expndtw0\charscalex104 how this is done. From the nature of the case this is impossible .... The \up0 \expndtw0\charscalex100 fact is plain, and the fact al one is important; but the mode of God's action \up0 \expndtw-3\charscalex100 we cannot possibly understand.\ul0\super\cf22\f23\fs23 246 \par\pard\ql \li2068\sb0 \sl-276\slmult0 \par\pard\ql\li2068\sb9\sl-276\slmult0 \up0 \expndtw-3\charscale x100 \ul0\nosupersub\cf8\f9\fs24 He objects finally \par\pard\qj \li2520\sb0\sl272\slmult0 \par\pard\qj\li2520\ri1604\sb16\sl-272\slmult0 \up0 \expndtw0\charsc alex104 that this doctrine multiplies difficulties. By attempting to teach how G od \up0 \expndtw0\charscalex105 governs free agents, that He first excites them to act; sustains them in \up0 \expndtw0\charscalex103 action; determines them to act so, and not otherwise; that he effectually \up0 \expndtw-1\charscalex100 co ncurs in the entity, but not necessarily in the moral quality of the act, we \up 0 \expndtw0\charscalex106 raise at every step the most subtle and perple xing metaphysical \up0 \expndtw-3\charscalex100 questions, which no man is able to solve. \ul0\super\cf22\f23\fs23 247 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 It would thus seem that Providence is a doctrine wh ich must be received by \up0 \expndtw0\charscalex100 faith. We can neither under stand nor explain just how God works in His saints to \up0 \expndtw0\charscalex1 03 produce good works-just where and what the nexus is between the Holy Spirit \ up0 \expndtw-1\charscalex100 and man's spirit, or even between man's spirit and his body-nor how He governs \up0 \expndtw0\charscalex100 and controls the evil w orks of the ungodly without compromising His holiness or \up0 \expndtw-3\charsca lex100 man's freedom and responsibility. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosup ersub\cf6\f7\fs24 Special Problems Associated With Providence \par\pard\qj \li18 00\ri1608\sb261\sl-280\slmult0\fi292 \up0 \expndtw-1\charscalex100 \ul0\nosupers ub\cf8\f9\fs24 Besides the general problem of trying to reconcile the cooperatin g of God with \up0 \expndtw0\charscalex100 or through the sinful acts of His cre atures, there are two special problems to be \up0 \expndtw-1\charscalex100 consi dered, one having to do with the answer to prayer, and the other with God's \up0 \expndtw-2\charscalex100 role in human government. \par\pard\qj \li1800\ri1608\ sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\ fs24 Prayer\ul0\nosupersub\cf8\f9\fs24 . How can the answer to prayer be reconci led with the fixity of natural \line \up0 \expndtw0\charscalex102 law and the et ernal decree and foreknowledge of God? If God had decreed or \par\pard\ql \li180 0\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-2\ch arscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 245\ul0\nosupersub\ cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\ fs20 ., I, p. 600. \par\pard\ql \li1800\sb1\sl-217\slmult0 \up0 \expndtw-2\chars calex100 \ul0\super\cf23\f24\fs19 246\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersu b\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., I, p. 606. \par\pard\ql \li18 00\sb13\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 24 7\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\ cf7\f8\fs20 ., I, p. 606. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndt w-2\charscalex100 234 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz377\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}}

{\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g236}{\bkmkend Pg236}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1587\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 foreknew that a sickness would result in death, or that any other event would \line \up0 \expndtw0\charscalex104 occu r, how could man's prayer in any way alter the outcome? It is abundantly \line \ up0 \expndtw0\charscalex100 clear from Scripture that God not only instructs us to make our requests known \line \up0 \expndtw-2\charscalex100 unto God (\ul0\ nosupersub\cf12\f13\fs24 Philippians 4:6\ul0\nosupersub\cf8\f9\fs24 ), but th at He gives assurance that He hears and \line \up0 \expndtw-2\charscalex1 00 answers our requests (\ul0\nosupersub\cf12\f13\fs24 Psalm 34:6; 138:3; 1 King s 18:24; James 5:17, 18\ul0\nosupersub\cf8\f9\fs24 ; cf\ul0\nosupersub\cf12\f13\ fs24 . 1:5-\par\pard\qj \li1800\ri1608\sb0\sl-280\slmult0 \up0 \expndtw0\charsca lex104 7\ul0\nosupersub\cf8\f9\fs24 ). It would appear that the most satisfactor y explanation of the problem is to \line \up0 \expndtw-1\charscalex100 understan d that prayer is a part of the decree of God. God has decreed that men \line \up 0 \expndtw0\charscalex100 pray and His providence is based upon that fact. If Go d had decreed that a man \line \up0 \expndtw0\charscalex100 pray for a certain o utcome of events and had decreed that that outcome should \line \up0 \expndtw-2\ charscalex100 occur in answer to the prayer, then there remains no problem to be reconciled. \par\pard\qj \li1800\ri1607\sb244\sl-277\slmult0\fi268 \up0 \expndt w0\charscalex102 No doubt many so-called prayers do not get God's attention simp ly because \up0 \expndtw0\charscalex102 the requests are contrary to His will (\ ul0\nosupersub\cf12\f13\fs24 1 John 5:14\ul0\nosupersub\cf8\f9\fs24 ), or becaus e they are sinfully \up0 \expndtw0\charscalex106 selfish (\ul0\nosupersub\cf12\ f13\fs24 James 4:3\ul0\nosupersub\cf8\f9\fs24 ). But if one is led by the Holy Spirit in his prayers he will \up0 \expndtw0\charscalex102 doubtless pray for th ose things which it is the will of God to grant. God is not a \up0 \expndtw0\cha rscalex100 huge machine which has been computerized to produce certain predeterm ined \up0 \expndtw0\charscalex100 results: He is a Person, and in our interperso nal relationships with Him we have \up0 \expndtw0\charscalex106 the consciousnes s that in spite of fixity of the laws of nature and the eternal \up0 \expndtw-1\ charscalex100 decree of God He is able to relate to us as a person, to understan d our needs, to \up0 \expndtw-2\charscalex100 have compassion, and to grant our requests. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\ charscalex104 It should be remembered that prayer, like almost every other subje ct in the \line \up0 \expndtw0\charscalex103 Bible, is dispensationally oriented . God's promises have not been the same in \line \up0 \expndtw0\charscalex100 ev ery dispensation. God promised many earthly, material blessings to Israel for \l ine \up0 \expndtw-2\charscalex100 their obedience \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Deuteronomy 28:1-14\ul0\nosupersub\cf8\f9\fs24 ) which He does not promise in this \par\pard\qj \li1800\ri1608\sb0\sl-28 0\slmult0 \up0 \expndtw0\charscalex102 present dispensation. Prayer underwent ch anges during the earthly ministry of \up0 \expndtw0\charscalex100 Christ (\ul0\n osupersub\cf12\f13\fs24 John 16:23, 24\ul0\nosupersub\cf8\f9\fs24 ). Prayer must always be qualified by the will of God, for it \up0 \expndtw0\charscalex103 is true, as Paul stated, that we know not what things we should pray for as we \up0 \expndtw-3\charscalex100 ought (\ul0\nosupersub\cf12\f13\fs24 Romans 8:26\ul0\n osupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb266\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs24 Human Government\ul0\n osupersub\cf8\f9\fs24 . This subject has already been alluded to in discussing \ line \up0 \expndtw-1\charscalex100 the relationship of angelic principalities an d powers to human government. There \line \up0 \expndtw0\charscalex107 we discov

ered that Satan and his cosmocrats are said to be controlling the \line \up0 \ex pndtw0\charscalex100 nations (\ul0\nosupersub\cf12\f13\fs24 Luke 4:6; Ephesians 6:12\ul0\nosupersub\cf8\f9\fs24 ), and we know from history that many human \lin e \up0 \expndtw0\charscalex102 governments have been and are anti-God and suppre ssive of human freedom. \line \up0 \expndtw0\charscalex102 How then do we re concile these facts with Paul's statements that these \line \up0 \expndtw 0\charscalex100 governmental powers are ordained of God; that rulers are the min isters of God; \line \up0 \expndtw-2\charscalex100 and that we must therefore be subject to the powers that be? (\ul0\nosupersub\cf12\f13\fs24 Romans 13:1-7\ul0 \nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\ li1800\ri1608\sb14\sl-273\slmult0\fi281 \up0 \expndtw-1\charscalex100 God has or dained human government. This does not mean that He places His \line \up0 \expnd tw0\charscalex102 stamp of approval upon every form of human government or upon every act of \line \up0 \expndtw-1\charscalex100 such government. He has also or dained the Church, but this does not mean that \line \up0 \expndtw0\charscalex10 0 He approves everything the Church has done in its long history. Beginning with \line \up0 \expndtw0\charscalex103 what we call the Dispensation of Human Gover nment, God ordained that man \line \up0 \expndtw0\charscalex107 should be grante d the power to rule by giving him authority over human life \line \up0 \expndtw0 \charscalex102 (\ul0\nosupersub\cf12\f13\fs24 Genesis 9:6\ul0\nosupersub\cf8\f9\ fs24 ). No government has been perfect and many have been bad, but \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expnd tw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 235 \par\pard\sect\sectd\fs24\pap erw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg237}{\bkmkend Pg237}\par\pard\ qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\q j\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\ li1800\ri1605\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\ cf8\f9\fs24 any form of government is better than no government at all, where ev ery man is \line \up0 \expndtw-2\charscalex100 a law unto himself, where an archy and lawlessness reign supreme. Human \line \up0 \expndtw-1\charscalex 100 government, although ordained of God for the good of mankind, is no better t han \line \up0 \expndtw-1\charscalex100 man himself. Even in Israel, a nation wh ich God set apart for Himself in a unique \line \up0 \expndtw0\charscalex100 and remarkable manner, there were many wicked kings. It would seem that God \line \ up0 \expndtw0\charscalex100 permits nations to have the kind of rulers they are deserving of (cf. \ul0\nosupersub\cf12\f13\fs24 Judges 9:8-\line \up0 \expndtw-1 \charscalex100 15\ul0\nosupersub\cf8\f9\fs24 ). Satan may have great influence o ver human governments, more over some \line \up0 \expndtw0\charscalex105 than ot hers, but Nebuchadnezzar was taught a lesson in Daniel 4:17 "to the \line \up0 \expndtw0\charscalex100 intent that the living may know that the Most High rulet h in the kingdom of men, \line \up0 \expndtw-2\charscalex100 and giveth it to wh omsoever he will, and setteth up over it the basest of men." \par\pard\qj \li180 0\ri1608\sb266\sl-275\slmult0\fi335 \up0 \expndtw0\charscalex100 Scripture teach es that Christians should submit to constituted governmental \up0 \expndtw0\char scalex100 authority, except in such cases as when government would force one to do that \up0 \expndtw0\charscalex107 which is contrary to the law of God. Peter expressed this principle when he \up0 \expndtw0\charscalex104 stated to the rule rs of his day: "We ought to obey God rather than men" (Acts \up0 \expndtw-3\char scalex100 5:29). Yet Peter in his first epistle admonished his readers: \par\par d\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi 268 \up0 \expndtw0\charscalex100 "Submit yourselves to every ordinance of man fo r the Lord's sake: whether it \up0 \expndtw-1\charscalex100 be to the king, as s upreme; or unto governors, as unto them that are sent by him \up0 \expndtw0\char scalex100 for the punishment of evildoers and for the praise of them that do wel l. For so is \up0 \expndtw-3\charscalex100 the will of God..." (2:13-15). \par\p ard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi297 \up0 \expndtw-1\charscalex100 P aul never organized protest movements against the Roman government, but \up0 \ex pndtw-1\charscalex100 instructed his converts to be subject and to pay taxes, ev en as Christ had taught \up0 \expndtw0\charscalex103 His disciples (\ul0\nosuper

sub\cf12\f13\fs24 Matthew 22:17-21\ul0\nosupersub\cf8\f9\fs24 ). Paul valued his Roman citizenship and took \up0 \expndtw0\charscalex100 advantage of the protec tion it afforded him (\ul0\nosupersub\cf12\f13\fs24 Acts 16:35-39; 22:25-29; 25: 10, 11, \up0 \expndtw-1\charscalex100 16\ul0\nosupersub\cf8\f9\fs24 ). God's pro vidence in saving Paul's life from those who would have murdered \up0 \expndtw0\ charscalex102 him is seen in the way He worked through the Roman government, alt hough it \up0 \expndtw-3\charscalex100 was that government which eventually had him beheaded. \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608 \sb16\sl-272\slmult0\fi268 \up0 \expndtw0\charscalex106 Just as in all other hum an affairs, God exercises a sovereign control over \line \up0 \expndtw0\charscal ex103 human governments, so that He can cause the insomnia of a king to save the \line \up0 \expndtw0\charscalex100 Jewish race from extermination (Esther 6), o r use a few snow flakes to defeat a \line \up0 \expndtw0\charscalex103 Napoleon. Infinite wisdom and foreknowledge is able and does work all things \line \up0 \ expndtw-1\charscalex100 together to accomplish God's purposes without implicatin g Him with man's evil or \line \up0 \expndtw-2\charscalex100 without interfering in any way with man's freedom and responsibility. \par\pard\ql \li1800\sb0\sl-2 76\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Doctrines Opposed to Providence \par\pard\qj \li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1589\sb8\sl-276\slmult0\fi268 \up0 \ex pndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 Casualism\ul0\nosupersub\cf8\f 9\fs24 . Casualism is the belief that everything happens by chance. The \line \u p0 \expndtw0\charscalex100 popular expression for this idea is \ul0\nosupersub\c f9\f10\fs24 good\ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 bad luck\ul0\nosupersub\cf8\f9\fs24 . Whereas few people would \line \up0 \expndtw2\charscalex100 deny the existence of any and all causal connections in the phenomena of \line \up0 \expndtw-1\charscalex100 nature, many people do operate on the principle that the minor, every-day \line \up0 \expndt w-1\charscalex100 happenings are just that: things that occur without an y purpose or design. \line \up0 \expndtw-2\charscalex100 However, as we quote d Hodge earlier, God must have control over the sequence \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 23 6 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g238}{\bkmkend Pg238}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 of all events however minor, if He is to render certain the accomplishment of all \up0 \expndtw-3\charscalex100 of Hi s purposes. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1603\s b13\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 The word \ul0\nosupersub\ cf9\f10\fs24 chance\ul0\nosupersub\cf8\f9\fs24 does not always mean the absence of all causal \up0 \expndtw0\charscalex103 connections. The Bible use s this word a number of times. For example, in the \up0 \expndtw0\charscalex106 story of the good Samaritan it is stated: "And by chance there came down a \up0 \expndtw0\charscalex103 certain priest that way" (Luke 10:31). Chance did not ca use the priest to come \up0 \expndtw0\charscalex102 that way at that time; he no doubt had planned his journey well, but he had not \up0 \expndtw0\charscalex100 planned it so as to meet this wounded man. He had planned his trip for another \up0 \expndtw-2\charscalex100 purpose. God caused in His providence his trip to coincide with the experience of \up0 \expndtw-2\charscalex100 the man left wo unded by the robbers. In usages such as this one, \ul0\nosupersub\cf9\f 10\fs24 chance \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 descri bes an event the reason for which we are ignorant. \par\pard\qj \li1800\sb0\sl-2 76\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\ch arscalex100 \ul0\nosupersub\cf9\f10\fs24 Fatalism\ul0\nosupersub\cf8\f9\fs24 . T his is just the opposite of Casualism. Fatalism says that all events \up0 \expnd tw0\charscalex102 have been pre-determined and will of necessity inevitably happ en. The Greeks \up0 \expndtw0\charscalex103 and Romans had their three Fate

s: Clotho, Lachesis, and Atropos, who \up0 \expndtw0\charscalex102 supposed ly controlled the destinies of men, just as the Mohammedans believe \up0 \expndt w0\charscalex105 that Allah has inexorably decreed all of the events of men's li ves. This belief, \up0 \expndtw-1\charscalex100 while magnifying the omnipotence of God, denies both man's freedom and God's \up0 \expndtw-2\charscalex100 wisdo m, holiness, and love. \par\pard\ql \li6316\sb308\sl-368\slmult0 \up0 \expndtw0\ charscalex96 \ul0\nosupersub\cf14\f15\fs32 Part Six \par\pard\ql \li6316\sb40\sl -552\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 Anthropol ogy \par\pard\ql \li1800\sb0\sl-391\slmult0 \par\pard\ql\li1800\sb110\sl-391\slm ult0 \up0 \expndtw0\charscalex97 32\ul0\nosupersub\cf20\f21\fs32 THE NATURE OF MAN \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb168\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 INTRODUCTION \par \pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmul t0\fi278 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In dealing wi th the doctrine of Creation in general we have already established \line \up0 \e xpndtw0\charscalex100 certain facts from Scripture concerning the place of man i n creation. Man was a \line \up0 \expndtw0\charscalex106 direct creation of God. He did not evolve from lower forms of animal life, but \line \up0 \expndtw0\cha rscalex104 came into being at a point in time as a complete, mature, responsible human \line \up0 \expndtw-2\charscalex100 being. Whereas there is very good evi dence for the great antiquity of the physical \line \up0 \expndtw0\charscalex102 universe, and Scripture can be so interpreted to allow for this, Scripture cann ot \line \up0 \expndtw0\charscalex100 be interpreted to allow for the age of man as claimed by evolutionary scientists. \line \up0 \expndtw0\charscalex102 Man c ame into being as the last of God's creative acts. Ussher, on the basis of \line \up0 \expndtw0\charscalex102 the genealogies of the Hebrew Scriptures, placed t hat date at 4004 B.C. Hales \line \up0 \expndtw0\charscalex104 set the date at 5 411 B.C. on the basis of the Septuagint Version. There could \line \up0 \expndtw 0\charscalex100 possibly be a range of several thousand years for these dates, since the \line \up0 \expndtw0\charscalex100 genealogical tables may have omitted numerous generations, but by no stretch \line \up0 \expndtw0\charsc alex102 of the imagination can the first eleven chapters of Genesis be made to i nclude \line \up0 \expndtw0\charscalex102 the hundreds of thousands of years dem anded by the evolutionary hypothesis. \line \up0 \expndtw0\charscalex102 Evoluti on may seem to be a very plausible theory with many supporting facts, \par\pard\ ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb163\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f7\f8\fs20 237 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240 {\bkmkstart Pg239}{\bkmkend Pg239}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \ up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 even as the Ptolemaic th eory appeared to be very plausible, insomuch that it \up0 \expndtw-2\charscalex1 00 could predict the positions of the planets and forecast the eclipses of the s un and \up0 \expndtw-2\charscalex100 moon, and yet further advances in man's kno wledge have relegated this theory to \up0 \expndtw0\charscalex100 the limbo of o utmoded ideas. Further advances in knowledge may do the same \up0 \expndtw-3\cha rscalex100 for the evolutionary theory. \par\pard\qj \li1800\ri1608\sb264\sl-277 \slmult0\fi268 \up0 \expndtw0\charscalex104 Monogeny, or the unity of the human race, has also been established from \up0 \expndtw0\charscalex106 Scripture. The Bible lends no support for polygenism, whether it be from the \up0 \expndtw0\ch arscalex107 evolutionary idea that man evolved in several distinct locations, or from the \up0 \expndtw0\charscalex108 theory of a pre-Adamite race which was in existence at the time of Adam's \up0 \expndtw0\charscalex100 creation. All mank ind has descended from one original human pair, according to \up0 \expndtw-1\cha rscalex100 Scripture. Therefore, this study of Anthropology is undertaken on the basis of the \up0 \expndtw0\charscalex100 Scriptural teaching of the unity of t he human race and the fact that the first man \up0 \expndtw-3\charscalex100 was a direct creation of God. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndt w-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 MAN CREATED IN THE IMAGE OF GOD \p

ar\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Scripture takes but three verses to describe the creation of man: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1608\sb8\sl-276\slmult0\fi151 \up0 \expndtw0\charscalex10 0 And God said, Let us make man in our image, after our likeness, and let \up0 \ expndtw0\charscalex100 them have dominion over the fish of the sea, and over the fowl of the air, \up0 \expndtw0\charscalex100 and over the cattle, and over all the earth, and over every creeping thing \up0 \expndtw0\charscalex102 that cree peth upon the earth. So God created man in his own image, in \up0 \expndtw0\char scalex106 the image of God created he him; male and female created he them. \up0 \expndtw-3\charscalex100 (Genesis 1:26, 27). \par\pard\qj \li2520\ri1608\sb261\ sl-280\slmult0\fi134 \up0 \expndtw0\charscalex101 And the Lord God formed man of the dust of the ground, and breathed \line \up0 \expndtw0\charscalex100 into hi s nostrils the breath of life; and man became a living soul. (Genesis \line \up0 \expndtw-1\charscalex100 2:7). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\par d\qj\li1800\ri1608\sb13\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex104 Three basic facts are here stated. First, man was created in the image and \up0 \expnd tw-1\charscalex100 likeness of God. Second, his body was formed from pre-existin g matter, the dust \up0 \expndtw0\charscalex102 of the ground. Third, God's brea th in his nostrils made him a living soul. Let us \up0 \expndtw-3\charscalex100 look at these three things in order. \par\pard\ql \li1800\sb265\sl-276\slmult0 \ up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Image and Likeness of God \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\s l-275\slmult0\fi316 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Th e words, image and likeness, have been variously understood. Some have \line \up 0 \expndtw0\charscalex105 understood these words to be synonymous, while others have made a \line \up0 \expndtw0\charscalex100 distinction. Some of th e early church fathers believed that image had to do with \line \up0 \expndtw-1\ charscalex100 the body and likeness with the spiritual part of man: Others suppo sed that image \line \up0 \expndtw-1\charscalex100 denoted characteristics of ma n as man, and that likeness referred to qualities not \line \up0 \expndtw0\chars calex103 essential to human nature which could be cultivated or lost. Among the \line \up0 \expndtw0\charscalex103 Scholastics the image represent ed the intellectual powers of reason and \line \up0 \expndtw0\charscalex10 3 freedom, and likeness represented the original righteousness. The Reformers \l ine \up0 \expndtw0\charscalex103 rejected these distinctions. Others, such as th e Socinians, held lower views of \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub \cf7\f8\fs20 238 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-2 40{\bkmkstart Pg240}{\bkmkend Pg240}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par \pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\p ard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1591\sb137\sl-270\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 the image of God. Sch leiermacher rejected the idea of original righteousness and \up0 \expndtw-2\char scalex100 held that the image consisted in a certain capacity that was given man for \up0 \expndtw-3\charscalex100 attaining righteousness. \par\pa rd\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1603\sb39\sl-260\slmult0\ fi268 \up0 \expndtw-2\charscalex100 It would appear from the usage in Genesis an d elsewhere that these two terms \line \up0 \expndtw-3\charscalex100 are used interchangeably. Genesis \up0 \expndtw-3\charscalex100 1:26 uses both words in stating God's \par\pard\qj \li1800\ri1607\sb6\sl-277\slmult0 \up0 \expndtw 0\charscalex102 intention to create man, whereas vs. 27 uses only image to descr ibe the actual \line \up0 \expndtw0\charscalex102 creation, thus indicating that this one word fulfills the meaning of the two in the \line \up0 \expndtw0\chars calex105 previous verse. And in Genesis 5:1 the word likeness is used to expres s the \line \up0 \expndtw0\charscalex102 same meaning. Again, in Genesis 9:6 onl y image is used. The New Testament \line \up0 \expndtw-2\charscalex100 makes no distinction apparently, for in 1 Corinthians 11:7 man is called the image \line \up0 \expndtw0\charscalex100 and glory of God, and in James 3:9 men are said to

be made after the similitude \line \up0 \expndtw0\charscalex100 or likeness of G od. Paul describes the \ul0\nosupersub\cf9\f10\fs24 new man\ul0\nosupersub\cf8\f 9\fs24 by saying he is "after the image \line \up0 \expndtw0\charscalex103 of H im who created him (Colossians 3:9). What then is meant by the image or \line \u p0 \expndtw-3\charscalex100 likeness of God? \par\pard\qj \li1800\ri1607\sb265\s l-275\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 F irst of all, the image of God is a personal likeness\ul0\nosupersub\cf8\f9\fs24 . God is a Person. Man is a \line \up0 \expndtw0\charscalex105 person. This pers onal likeness is something beyond the physical or material \line \up0 \expndtw-2 \charscalex100 nature of man, for God is spirit and not matter. Therefore person ality must be of a \line \up0 \expndtw0\charscalex100 spiritual nature. Man's bo dy was made very similar to that of the higher animals, \line \up0 \expndtw0\cha rscalex104 but animals were not made in the image of God. Therefore the image of God \line \up0 \expndtw-1\charscalex100 could not be a physical likeness. This personal likeness is that which makes man \line \up0 \expndtw0\charscalex100 a m an; apart from it he would cease to be a man. Therefore man can never lose \line \up0 \expndtw0\charscalex100 this aspect of God-likeness. Paul recognized man, even though in a fallen state, \line \up0 \expndtw0\charscalex102 as the image o f God (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 11:7\ul0\nosupersub\cf8\f9\fs 24 ). It is this which gives value to human \line \up0 \expndtw-2\charscalex100 life. Destroying human life is destroying the image of God. Therefore God says: \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\sl mult0\fi268 \up0 \expndtw0\charscalex106 "Whoso sheddeth man's blood, by man sha ll his blood be shed: for in the \up0 \expndtw-3\charscalex100 image of God made he man" (Genesis 9:6). \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1 800\ri1608\sb19\sl-270\slmult0\fi394 \up0 \expndtw0\charscalex100 And it is this fact of God-likeness which makes man worth saving: worth the \up0 \expndtw0\cha rscalex104 ransom price which God's Son paid when He gave His life a ransom for all (\ul0\nosupersub\cf12\f13\fs24 1 \up0 \expndtw-3\charscalex100 Timothy 2:6\u l0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li2066\sb0\sl-276\slmult0 \par\pard\q l\li2066\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 What does it mean tha t man has personality? Strong answers in this way: \par\pard\qj \li2520\ri1602 \sb261\sl-280\slmult0\fi143 \up0 \expndtw-1\charscalex100 Personality: self-cons ciousness + self-determination. \ul0\nosupersub\cf9\f10\fs24 Self\ul0\nosupersub \cf8\f9\fs24 -consciousness \line \up0 \expndtw0\charscalex100 and \ul0\nosupers ub\cf9\f10\fs24 self\ul0\nosupersub\cf8\f9\fs24 -determination, as distinguis hed from the consciousness and \line \up0 \expndtw-1\charscalex100 determina tion of the brute, involve all the higher mental and moral powers \line \up0 \ex pndtw-1\charscalex100 which constitute us men .... Notice that the term "image" does not, in man, \line \up0 \expndtw-1\charscalex100 imply \ul0\nosupersub\cf9\ f10\fs24 perfect\ul0\nosupersub\cf8\f9\fs24 representation. Only Christ is the "very image" of God.\ul0\super\cf22\f23\fs23 248 \par\pard\ql \li1800\sb264\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Hodge puts it this way: \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb172\sl230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf2 3\f24\fs19 248\ul0\nosupersub\cf7\f8\fs20 A. H. Strong, \ul0\nosupersub\cf24\f2 5\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1907), p. 515. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2 \charscalex100 239 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz428\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s

p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g241}{\bkmkend Pg241}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1608\sb186\sl-260\slmult0\fi133 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 ... a person is an intelligent subject who can say I, who can be addressed \up0 \expndtw-3\charscalex100 as Th ou, and who can act and be the object of action.\ul0\super\cf22\f23\fs23 249 \pa r\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\slmu lt0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Next, the im age of God was a moral likeness.\ul0\nosupersub\cf8\f9\fs24 The fact that man h as a moral \line \up0 \expndtw-1\charscalex100 nature is involved in the persona l likeness mentioned above, even though man is \line \up0 \expndtw0\charscalex10 0 now a fallen creature. Man did not lose his moral nature through the fall, but he \line \up0 \expndtw0\charscalex100 did lose his original righteousness. As c reated Adam was like God in the sense \line \up0 \expndtw0\charscalex102 that he was morally righteous. It has been argued by Pelagians and Arminians \line \up0 \expndtw-2\charscalex100 that Adam was morally neutral as created and t hat righteousness could be \line \up0 \expndtw0\charscalex100 gained only b y works of righteousness. However, actions do not produce \line \up0 \ex pndtw0\charscalex103 character: right actions spring from a righteous character. Good fruit does not \line \up0 \expndtw-3\charscalex100 produce a good tree but just the opposite (\ul0\nosupersub\cf12\f13\fs24 Matthew 7:17-19 \ul0\nosupersu b\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 12:33\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-2 75\slmult0\fi289 \up0 \expndtw0\charscalex100 The fact that Adam had a\ul0\nosup ersub\cf12\f13\fs24 \ul0\nosupersub\cf8\f9\fs24 concreated holiness is borne ou t by several lines of \up0 \expndtw0\charscalex100 evidence. The image of God in Ephesians 4:24 in which the new man is created \up0 \expndtw0\charscalex100 is said to be in righteousness and true holiness. If the sinner restored to God is \up0 \expndtw0\charscalex105 said to be created in true holiness, then surely th e first man as created could \up0 \expndtw0\charscalex100 have been and should h ave been created in holiness. Also, it appears from the \up0 \expndtw0\charscale x100 creation account that God pronounced man \ul0\nosupersub\cf9\f10\fs24 very good\ul0\nosupersub\cf8\f9\fs24 , and this goodness must \up0 \expndtw0\charscal ex103 refer to more than the perfection of the physical body. And the further fa ct that \up0 \expndtw-1\charscalex100 Adam enjoyed fellowship with God indicates that he must have been righteous to \up0 \expndtw-2\charscalex100 enter into an d to enjoy such a relationship. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\par d\qj\li1800\ri1607\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 One's v iew of the original moral state of man will determine to some extent \line \up0 \expndtw0\charscalex107 one's view of the effect of the fall upon man's nature. For example, Roman \line \up0 \expndtw-1\charscalex100 Catholic theologians have distinguished between the image and likeness of God, \line \up0 \expndtw0\chars calex102 claiming that the image alone belonged to man's nature when he was crea ted. \line \up0 \expndtw0\charscalex100 The image might be described as ma n's natural capacity for religion. The \line \up0 \expndtw0\charscalex102 l ikeness was not Adam's by creation but it had to be produced by Adam's own \line \up0 \expndtw0\charscalex100 obedience. As created, Adam had sensuous imp ulses, unpremeditated evil \line \up0 \expndtw0\charscalex104 desire, or concu piscence, and to help him overcome these tendencies and to \line \up0 \expndtw0\ charscalex100 become more God-like, God gave him a gift of special grace. This s pecial grace \line \up0 \expndtw-1\charscalex100 (superadditum) is all that Adam lost in the fall. Strong sets forth the Catholic view \line \up0 \expndtw-2\cha rscalex100 in these words: \par\pard\qj \li2520\ri1608\sb264\sl-277\slmult0\fi36 0 \up0 \expndtw-1\charscalex100 The Roman Catholic doctrine may be roughly and p ictorially stated as \line \up0 \expndtw0\charscalex102 follows: As created, man was morally naked, or devoid of positive \line \up0 \expndtw0\charsca lex102 righteousness (\ul0\nosupersub\cf9\f10\fs24 pura naturalia\ul0\nosupersu

b\cf8\f9\fs24 , or \ul0\nosupersub\cf9\f10\fs24 in puris naturalibus\ul0\nosuper sub\cf8\f9\fs24 ). By obedience he \line \up0 \expndtw-2\charscalex100 obtained as a reward from God (\ul0\nosupersub\cf9\f10\fs24 donum supernaturale\ul0\nosup ersub\cf8\f9\fs24 , or \ul0\nosupersub\cf9\f10\fs24 superadditum\ul0\nosupersub\ cf8\f9\fs24 ) a \line \up0 \expndtw0\charscalex100 suit of clothes or robe of ri ghteousness to protect him, so that he became \line \up0 \expndtw0\charscalex100 clothed (vestitus). This suit of clothes, however, was a sort of magic spell \l ine \up0 \expndtw0\charscalex101 of which he could be divested. The adversary at tacked him and stripped \line \up0 \expndtw0\charscalex106 him of his suit. Afte r his sin he was one despoiled (\ul0\nosupersub\cf9\f10\fs24 spoliatus\ul0\nosu persub\cf8\f9\fs24 ). But his \line \up0 \expndtw0\charscalex106 condition after differed from his condition before this attack, only as a \par\pard\ql \li1800\ sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw-2\char scalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 249\ul0\nosupersub\cf 7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\ nosupersub\cf7\f8\fs20 (Grand Rapids: Win. B. Eerdmans Publishing Co., reprint 1940), I, \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 p. 444. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 240 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz464\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g242}{\bkmkend Pg242}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520 \sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\s b0\sl-273\slmult0 \par\pard\qj\li2520\ri1603\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 stripped man differs from a naked man (\ul0\nosupersub\cf9\f10\fs24 spoliatus a nudo\ul0\nosupersub\cf8\f9\fs24 ). He was now \line \up0 \expndtw0\charscalex100 only in the same state in which he w as created, with the single exception \line \up0 \expndtw-1\charscalex100 of th e weakness he might feel as the result of losing his customary \line \up0 \expndtw-2\charscalex100 clothing. He could still earn himself another suit ,--in fact, he could earn two \line \up0 \expndtw0\charscalex100 or more, so as to sell, or give away, what he did not need for himself. The \line \up0 \expndtw 0\charscalex106 phrase \ul0\nosupersub\cf9\f10\fs24 in\ul0\nosupersub\cf8\f9\fs2 4 \ul0\nosupersub\cf9\f10\fs24 puris\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersu b\cf9\f10\fs24 naturalibus\ul0\nosupersub\cf8\f9\fs24 describes the original st ate, as the phrase \line \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\f s24 spoliatus a nudo\ul0\nosupersub\cf8\f9\fs24 describes the difference result ing from man's sin.\ul0\super\cf22\f23\fs23 250 \par\pard\qj \li1800\sb0\sl-276\ slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi266 \up0 \expndtw-2\char scalex100 \ul0\nosupersub\cf8\f9\fs24 Thus the basic difference between the Roma n Catholic doctrine and that which \line \up0 \expndtw0\charscalex102 Protestant s believe the Bible teaches about the original nature of man is in the \line \up 0 \expndtw0\charscalex105 definition of original righteousness. Protesta nts believe that original \line \up0 \expndtw0\charscalex100 righteousness was part of the image of God in which man was created. Rome's \line \up0 \expnd tw0\charscalex100 view is based upon the belief that there was a natural conflic t between flesh and \line \up0 \expndtw0\charscalex105 spirit in Adam as he was created which was therefore not sinful. Protestants \line \up0 \expndtw0\charsca lex103 believe that Adam had no such concupiscence before the fall, an

d that \line \up0 \expndtw0\charscalex100 concupiscence is sin, and that the fa ll so corrupted man's nature that he cannot \line \up0 \expndtw0\charscalex100 o f himself do anything that is pleasing to God. Man's basic problem is not simply \line \up0 \expndtw-2\charscalex100 that he has been influenced by a bad exampl e, or that he is weak or sick, but that \line \up0 \expndtw0\charscalex103 he is spiritually dead and alienated from the life of God. Paul expresses man's \line \up0 \expndtw-3\charscalex100 condition in these words: \par\pard\qj \li1800\ri 1608\sb261\sl-280\slmult0\fi283 \up0 \expndtw-1\charscalex100 "Because the carna l mind is enmity against God: for it is not subject to the law \up0 \expndtw0\ch arscalex102 of God, neither indeed can be. So then they that are in the flesh ca nnot please \up0 \expndtw-3\charscalex100 God" (Romans 8:7, 8). \par\pard\qj \li 1800\ri1608\sb263\sl-277\slmult0\fi291 \up0 \expndtw-1\charscalex100 \ul0\nosupe rsub\cf9\f10\fs24 The Image of God is a Social Likeness\ul0\nosupersub\cf8\f9\fs 24 . Thiessen suggests this third aspect of \line \up0 \expndtw-1\charscalex100 man's God-likeness.\ul0\super\cf22\f23\fs23 251\ul0\nosupersub\cf8\f9\fs24 Go d does have a social nature which is grounded in his \line \up0 \expndtw0\charsc alex100 affections. The fellowship of the Persons within the Godhead is based up on this \line \up0 \expndtw-2\charscalex100 social nature. Man was created to ha ve fellowship with God. God recognized that \line \up0 \expndtw-2\charscalex100 it was not good for man to be alone because he was created with a social nature, \line \up0 \expndtw0\charscalex100 and therefore God made woman to be his compa nion. Sin is that which disrupts \line \up0 \expndtw0\charscalex102 fellowship b oth with God and with man. Salvation is a restoration of fellowship, \line \up0 \expndtw-3\charscalex100 even as John says: \par\pard\qj \li1800\sb0\sl-270\slmu lt0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \expndtw0\charscal ex102 "That which we have seen and heard declare we unto you, that ye also may \ up0 \expndtw0\charscalex100 have fellowship with us, and truly our fellowship is with the Father, and with His \up0 \expndtw-3\charscalex100 Son Jesus Christ" ( 1 John 1:3). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\ sb15\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex107 Man, even though fallen, still retains his social nature, although it is often \up0 \expndtw0\charscalex1 00 distorted and corrupted. Being separated from God in his fallen state he know s \up0 \expndtw0\charscalex104 nothing of a social relationship with God; nevert heless he is capable of being \up0 \expndtw-3\charscalex100 restored to that rel ationship through regeneration. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\par d\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb223\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 250\ul0\n osupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosuper sub\cf7\f8\fs20 ., p. 521. \par\pard\qj \li1800\ri1641\sb0\sl-240\slmult0 \up0 \ expndtw0\charscalex100 \ul0\super\cf23\f24\fs19 251\ul0\nosupersub\cf7\f8\fs20 Henry C. Thiessen, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosuper sub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951), p. \line \up0 \expndtw-2\charscalex100 222-\par\pard\ql \li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230\slmult0 \up0 \expndtw-2\charscalex100 241 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz405\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g243}{\bkmkend Pg243}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc

alex100 \ul0\nosupersub\cf6\f7\fs24 The Body of Man \par\pard\qj \li1800\sb0\sl276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi292 \up0 \expndtw-1\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 It has already been stated that the bo dy of Man did not comprise the image of \up0 \expndtw0\charscalex102 God. God is not composed of material substance and therefore material \up0 \expnd tw-2\charscalex100 substance cannot be the image of God. Man's body was formed f rom pre-existing \up0 \expndtw0\charscalex102 matter. When it was first formed i t had no life or soul. It was only after God had \up0 \expndtw0\charscalex103 br eathed into it the breath of life that man became a living soul. Therefore the \ up0 \expndtw-3\charscalex100 Scripture makes a clear distinction between the bod y and the soul. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri15 89\sb10\sl-275\slmult0\fi281 \up0 \expndtw-1\charscalex100 It has been argued by some that since the Bible states: "Dust thou art," man is \line \up0 \expndtw0\ charscalex102 simply dust, or to state it another way, man is simply body, and w hen the body \line \up0 \expndtw-1\charscalex100 disintegrates, man in his total ity dissolves, so that the only existence he has after \line \up0 \expndtw0\char scalex100 death is that of the chemical elements which return to the soil. Howev er, since it \line \up0 \expndtw0\charscalex103 was only the body that was made of dust, it is only the body that can return to \line \up0 \expndtw-1\charscalex 100 dust. Ecclesiastes 12:7 states: "Then shall the dust return to earth as it w as; and \line \up0 \expndtw0\charscalex107 the spirit shall return to God who ga ve it." Body and spirit are separate and \line \up0 \expndtw0\charscalex105 dist inct entities. Again, some would try to make the spirit to be simply the air \li ne \up0 \expndtw0\charscalex100 breathed into man's nostrils, but according to S cripture man's spirit is more than \line \up0 \expndtw0\charscalex100 simply the physical breath. Paul, for example, asks: "For what man knoweth the \line \up0 \expndtw0\charscalex104 things of a man, save the spirit of man which is in him? " (1 Corinthians 2:11). \line \up0 \expndtw-1\charscalex100 Here man's spirit is his knowing faculty. Our Lord made a clear distinction \line \up0 \ expndtw-1\charscalex100 between body and soul in Matthew 10:28: "Fear not them w hich kill the body, but \line \up0 \expndtw0\charscalex100 are not able to \ul0\ nosupersub\cf9\f10\fs24 kill\ul0\nosupersub\cf8\f9\fs24 the soul: but rather fe ar him which is able to destroy both soul \line \up0 \expndtw0\charscalex100 and body in hell (\ul0\nosupersub\cf9\f10\fs24 gehenna\ul0\nosupersub\cf8\f9\fs24 ) ." Notice that Christ did not say that the soul could be \line \up0 \expndtw-1\c harscalex100 killed. He used another word (\ul0\nosupersub\cf9\f10\fs24 apollumi \ul0\nosupersub\cf8\f9\fs24 ), which means ruin, loss, not of being but \line \u p0 \expndtw0\charscalex105 of well-being. The Bible from beginning to end consis tently makes distinction \line \up0 \expndtw0\charscalex108 between the body and the soul or spirit. In the New Testament the body is \line \up0 \expndtw-1\char scalex100 represented as a tent or house in which man dwells (\ul0\nosupersub\cf 12\f13\fs24 2 Corinthians 5:1-4; 2 Peter \line \up0 \expndtw0\charscalex103 1:13 , 14\ul0\nosupersub\cf8\f9\fs24 ). Man may be in the body or exist out of the bo dy. He may be absent \line \up0 \expndtw0\charscalex102 from the body and at hom e with the Lord. In one of Paul's experiences he was \line \up0 \expndtw0\charsc alex100 caught up into heaven in a conscious state, but he did not know whether he was \line \up0 \expndtw0\charscalex100 in the body or out of the body. If man were simply a body, or if the body and the \line \up0 \expndtw-2\charscalex100 conscious spirit could not exist separately, the inspired apostle shoul d have \line \up0 \expndtw-2\charscalex100 known that he could not have been ou t of the body in 2 Corinthians 12:2. \par\pard\ql \li1800\sb265\sl-276\slmult0 \ up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Man a Living Soul \par\ pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0 \fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 "And the Lord fo rmed man of the dust of the ground, and breathed into his \line \up0 \expndtw0\c harscalex100 nostrils the breath of life; and man became a living soul ." The word soul \line \up0 \expndtw0\charscalex105 (\ul0\nosupersub\cf9\f10\ fs24 nephesh\ul0\nosupersub\cf8\f9\fs24 ) is used some 754 times in the Old Test ament and is translated by \line \up0 \expndtw0\charscalex106 about 45 differen t English words. In about two-thirds of its occurrences it is \line \up0 \expndt

w0\charscalex100 translated \ul0\nosupersub\cf9\f10\fs24 soul\ul0\nosupersub\cf8 \f9\fs24 , and less frequently by such words as creature, life, self, person, \l ine \up0 \expndtw0\charscalex100 mind, heart, will, desire, pleasure, etc. Soul is employed of animal life as well as \line \up0 \expndtw0\charscalex102 human l ife (\ul0\nosupersub\cf12\f13\fs24 Genesis 1:21, 24; 2:19; 9:10, 12\ul0\nosupers ub\cf8\f9\fs24 ), since the word primarily denotes \line \up0 \expndtw0\charscal ex100 life which is sustained by breath. The New Testament equivalent for \ul0\n osupersub\cf9\f10\fs24 nephesh\ul0\nosupersub\cf8\f9\fs24 is \par\pard\ql \li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs 20 242 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkst art Pg244}{\bkmkend Pg244}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\l i1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1 800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1612\sb186\sl-260\slmult0 \up0 \exp ndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 psuche\ul0\nosupersub\cf8\f9\f s24 . It is used 105 times and is translated \ul0\nosupersub\cf9\f10\fs24 soul\u l0\nosupersub\cf8\f9\fs24 58 times, \ul0\nosupersub\cf9\f10\fs24 life\ul0\nosup ersub\cf8\f9\fs24 40 times, \ul0\nosupersub\cf9\f10\fs24 mind\ul0\nosupersub\cf 8\f9\fs24 3 \up0 \expndtw-2\charscalex100 times, and \ul0\nosupersub\cf9\f10\fs 24 heart\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf9\f10\fs24 heartily\ul0\ nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf9\f10\fs24 us\ul0\nosupersub\cf8\f9\f s24 , and \ul0\nosupersub\cf9\f10\fs24 you\ul0\nosupersub\cf8\f9\fs24 , once eac h. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1606\sb11\sl-27 6\slmult0\fi283 \up0 \expndtw-1\charscalex100 It might appear from Genesis 2:7 t hat man is a soul, but does not have a soul, \line \up0 \expndtw-1\charscalex100 and some do hold this position. The argument is that there was no soul until Go d \line \up0 \expndtw0\charscalex100 breathed into man's nostrils, so that when the breath leaves man's body there is \line \up0 \expndtw-1\charscalex100 no sou l left. This view logically results in a non-conscious or non-existent state of \line \up0 \expndtw0\charscalex102 the dead. But other passages of Scripture see m to clearly state that man does \line \up0 \expndtw0\charscalex108 have a soul. In fact, soul is so closely identified with self that it is difficult to \line \up0 \expndtw0\charscalex102 distinguish between them. The Psalmist called upon his soul to glorify the Lord \line \up0 \expndtw0\charscalex103 (\ul0\nosupersub \cf12\f13\fs24 Psalm 103:1, 2\ul0\nosupersub\cf8\f9\fs24 ). Christ made referenc e to His soul. Men may lose their souls \line \up0 \expndtw0\charscalex100 (\ul0 \nosupersub\cf12\f13\fs24 Matthew 16:26\ul0\nosupersub\cf8\f9\fs24 ). The soul o f the widow's dead son came into his body again (\ul0\nosupersub\cf12\f13\fs24 1 \line \up0 \expndtw-2\charscalex100 Kings 17:21, 22\ul0\nosupersub\cf8\f9\fs24 ). Christ's soul did not disintegrate when He died. His soul went to \line \up0 \expndtw-1\charscalex100 Hades, but it was not left in Hades (\ul0\nosupersub\cf 12\f13\fs24 Acts 2:27, 31\ul0\nosupersub\cf8\f9\fs24 ). The rejoinder usually ma de to \line \up0 \expndtw0\charscalex100 this point is that Hades is simply the grave, but granting this for the moment, it is \line \up0 \expndtw0\charscalex10 0 difficult to see how a soul could be buried, unless the person were buried ali ve. \line \up0 \expndtw0\charscalex108 By definition a dead body is not a soul, and therefore Christ's soul was not \line \up0 \expndtw0\charscalex102 buried. I t departed from His body several hours before His body was put in the \line \up0 \expndtw0\charscalex100 grave. And finally, Christ plainly stated, as quoted ea rlier, that the body could be \line \up0 \expndtw0\charscalex104 killed without killing the soul, which word should sufficiently answer the \line \up0 \expndtw-3\charscalex100 contention that the soul ceases to exist at death. \pa r\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupe rsub\cf6\f7\fs24 THE PSYCHOLOGICAL ELEMENTS OF HUMAN NATURE \par\pard\qj \li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb10\sl-275\slmult0\fi268 \up0 \e xpndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Christians, almost without exc eption, agree that man has a physical and a \up0 \expndtw0\charscalex102 spiritu al nature; a corporeal and an incorporeal nature. The differences arise in \up0 \expndtw-2\charscalex100 defining the spiritual aspect of his nature. Is man a t

hree-part being, composed of \up0 \expndtw0\charscalex100 body, soul, and spirit , or is he only a two part being, composed of body and soul \up0 \expndtw-3\char scalex100 or spirit? There seems to be Scripture to support both views. \par\par d\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf6\f7\fs24 The Dichotomous View \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pa rd\qj\li1800\ri1608\sb1\sl-280\slmult0\fi305 \up0 \expndtw-1\charscalex100 \ul0\ nosupersub\cf8\f9\fs24 Dichotomists contend that soul and spirit are one indivis ible essence, and are \up0 \expndtw0\charscalex106 but different ways of viewing the same thing. Hodge calls this view Realistic \up0 \expndtw-3\charscalex100 D ualism. He states: \par\pard\qj \li2520\ri1601\sb263\sl-277\slmult0 \up0 \expndt w0\charscalex102 ... it asserts the existence of two distinct \ul0\nosupersub\cf 9\f10\fs24 res\ul0\nosupersub\cf8\f9\fs24 , entities, or substances; the \line \ up0 \expndtw0\charscalex102 one extended, tangible, and divisible, the object of the senses; the other \line \up0 \expndtw0\charscalex105 unextended and indivis ible, the thinking, feeling, and willing subject in \line \up0 \expndtw0\charsc alex103 man. This doctrine stands opposed to materialism and idealism, which \li ne \up0 \expndtw-1\charscalex100 although antagonist systems in other respe cts, agree in denying any \line \up0 \expndtw-1\charscalex100 dualism of sub stance. The one makes the mind a function of the body; the \line \up0 \expndtw0\ charscalex100 other makes the body a form of the mind. But according to the Scri ptures \line \up0 \expndtw0\charscalex100 and all sound philosophy, neither is the body, as Delitzsch says, a \line \up0 \expndtw-3\charscalex100 pre cipitate of the mind, nor is the mind a sublimate of matter.\ul0\super\cf22\f23\ fs23 252 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 252\ul0\nosupers ub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\ f8\fs20 ., II, p. 46. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 243 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz490\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g245}{\bkmkend Pg245}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9 2\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The T richotomous View \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1 608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f 9\fs24 This view prevailed more in the Eastern or Greek Catholic Church, whereas \line \up0 \expndtw0\charscalex105 Dichotomy has been prevalent in the Western Church. It asserts that man is \line \up0 \expndtw0\charscalex105 composed of th ree distinct and separable substances: body, soul, and spirit. \line \up0 \expnd tw-2\charscalex100 There are three Scripture passages which seem to maintain the se distinctions: \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 612\sb2\sl-280\slmult0\fi254\tx2520 \up0 \expndtw-3\charscalex100 1. \tab \up0 \ expndtw-2\charscalex100 1 Thessalonians 5:23: "and I pray God your whole spirit and soul and body \line\up0 \expndtw-3\charscalex100 be preserved blameless unto the coming of our Lord Jesus Christ." \par\pard\qj \li1800\ri1608\sb261\sl-280\ slmult0\fi268 \up0 \expndtw0\charscalex104 2. Hebrews 4:12: "For the word of God is quick, and powerful, and sharper \up0 \expndtw0\charscalex106 than any twoed ged sword, piercing even to the dividing asunder of soul and \up0 \expndtw-2\cha

rscalex100 spirit, and of the joints and marrow, and is a discerner of the thoug hts and intents \up0 \expndtw-3\charscalex100 of the heart." \par\pard\qj \li180 0\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 3. 1 Corinthia ns 15:44: "It is sown a natural (psychical) body: it is raised a \up0 \expndtw -2\charscalex100 spiritual body. There is a natural body, and there is a spiritu al body." \par\pard\ql \li1932\sb0\sl-276\slmult0 \par\pard\ql\li1932\sb8\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 Pember sets forth the tripartite view in the following quotations: \par\pard\qj \li2520\ri1607\sb264\sl-277\slmult0\fi149 \up0 \expndtw-2\charscalex100 Man was thus made up of only two independent elem ents, the corporeal \line \up0 \expndtw-1\charscalex100 and the spiritual: but w hen God placed the spirit within the casing of earth, \line \up0 \expndtw0\chars calex100 the combination of these produced a third part, and man became a living \line \up0 \expndtw-1\charscalex100 soul. (Hence, possibly, the meaning of the plural in the expression "breath \line \up0 \expndtw0\charscalex100 of lives." T he inbreathing of God became the spirit, and at the same time, \line \up0 \expnd tw-1\charscalex100 by its action upon the body, produced the soul. It was thus t he cause both \line \up0 \expndtw0\charscalex100 of the spiritual and sensual li fe.) For direct communication between spirit \line \up0 \expndtw-1\charscalex100 and flesh is impossible: their intercourse can be carried on only by means \lin e \up0 \expndtw0\charscalex106 of a medium, and the instant production of one wa s the result of their \line \up0 \expndtw-3\charscalex100 contact in Adam ... \p ar\pard\qj \li2520\ri1602\sb264\sl-276\slmult0\fi148 \up0 \expndtw0\charscalex10 0 Now the body we may term the sense-consciousness, the soul the self-\line \up0 \expndtw0\charscalex100 consciousness, and the spirit the God-consciousness. Fo r the body gives \line \up0 \expndtw0\charscalex102 us the use of the five sense s; the soul comprises the intellect which aids \line \up0 \expndtw-1\charscalex1 00 us in the present state of existence, and the emotions which proceed from \li ne \up0 \expndtw0\charscalex103 the senses; while the spirit is our noblest part , which came directly from \line \up0 \expndtw-3\charscalex100 God, and by which alone we are able to apprehend and worship him.\ul0\super\cf22\f23\fs23 253 \pa r\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmul t0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Numerous argum ents have been advanced against Trichotomy. Hodge cites \line \up0 \expndtw-2\ch arscalex100 four: \par\pard\qj \li1800\ri1604\sb261\sl-280\slmult0\fi268 \up0 \e xpndtw0\charscalex106 1. In the creation account there is no intimation of anyth ing more than the \up0 \expndtw-3\charscalex100 material body and the living pri nciple derived from God. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li 1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-2 \charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 253\ul0\nosupers ub\cf7\f8\fs20 G. H. Pember, \ul0\nosupersub\cf24\f25\fs20 Earth's Earliest Age s\ul0\nosupersub\cf7\f8\fs20 (New York: Fleming H. Revell Co., N.D.), pp. 105, 106. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 244 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz370\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g246}{\bkmkend Pg246}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0\fi328 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 2. In the Bible everything that

is said of the soul is also said of the spirit. The \up0 \expndtw-3\charscalex1 00 two words are constantly interchanged. \par\pard\qj \li1800\sb0\sl-270\slmult 0 \par\pard\qj\li1800\ri1608\sb22\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex 105 3. Both soul and spirit are used in Scripture indiscriminately of men and of \up0 \expndtw0\charscalex104 irrational animals. Soul and spirit in brute creat ion are irrational and mortal; in \up0 \expndtw-3\charscalex100 man they are rat ional and immortal. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ ri1600\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 4. Man is conscious of his body and of his immaterial nature, but he is not \up0 \expndtw-3\charsca lex100 conscious of having two distinct and separate immaterial parts.\ul0\super \cf22\f23\fs23 254 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Stro ng adds several further objections: \par\pard\qj \li1800\ri1612\sb261\sl-280\slm ult0\fi267 \up0 \expndtw-2\charscalex100 5. Psuche or soul is ascribed to Jehova h (\ul0\nosupersub\cf12\f13\fs24 Amos 6:8; Isaiah 42:1; Jeremiah 9:9; \up0 \expn dtw-3\charscalex100 Hebrews 10:38\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li 2065\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 6. The disembodied are c alled psuchoi (souls) (\ul0\nosupersub\cf12\f13\fs24 Revelation 6:9\ul0\nosupers ub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri 1612\sb1\sl-280\slmult0\fi265 \up0 \expndtw-2\charscalex100 7. The highest exerc ises of religion are attributed to the soul\ul0\nosupersub\cf12\f13\fs24 (Mark 12:30; Luke \up0 \expndtw-3\charscalex100 1:46; Hebrews 6:18, 19; James 1:21\ul0 \nosupersub\cf8\f9\fs24 ). \par\pard\ql \li2062\sb0\sl-264\slmult0 \par\pard\ql\ li2062\sb30\sl-264\slmult0 \up0 \expndtw-3\charscalex100 8. To lose the soul is to lose all (Mark 8:36, 37).\ul0\super\cf22\f23\fs23 255 \par\pard\qj \li1800\ri 1608\sb267\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8 \f9\fs24 There have been a number of different doctrinal systems which have been \up0 \expndtw0\charscalex103 based on Trichotomy. Annihilationists hold that ma n at his creation was given \up0 \expndtw0\charscalex100 besides body and soul, a divine element, the spirit, which he lost by sin and can \up0 \expndtw-1\chars calex100 recover only by regeneration. When the spirit is thus restored he becomes \up0 \expndtw0\charscalex103 immortal, but if the spirit is not re stored he perishes at death the same as any \up0 \expndtw0\charscalex108 brute b east. The Gnostics held that the spirit of man was part of the divine \up0 \expn dtw0\charscalex100 essence and therefore incapable of sin. Apollinaris taught th at Christ's humanity \up0 \expndtw0\charscalex100 consisted only of body and sou l, and that the divine nature took the place of His \up0 \expndtw0\charscalex103 spirit. No doubt other false doctrines have been built upon the foundation of a \up0 \expndtw0\charscalex102 strict Trichotomy, but in all fairness it must be said that not all trichotomists are \up0 \expndtw-3\charscalex100 guilty of such doctrinal aberrations. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1 800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Modified Trichotomy \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi320 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Strict Trichotomy states th at spirit and soul are distinct substances which can \line \up0 \expndtw0\charsc alex100 be separated and exist separately. We might well ask, Which is myself, m y soul \line \up0 \expndtw0\charscalex100 or my spirit? If both are myself, do I have two selves? Could my spirit be in one \line \up0 \expndtw-1\charscalex100 locality and my soul in another? Trichotomy would force us to give an affirmativ e \line \up0 \expndtw0\charscalex103 answer to these questions. It would a ppear contrary to Scripture and to \line \up0 \expndtw0\charscalex100 consc iousness that every individual has two distinct selves. On the other hand it \li ne \up0 \expndtw0\charscalex100 does seem that Scripture makes more distinctions between soul and spirit than \line \up0 \expndtw0\charscalex100 most dichotomis ts are willing to recognize. This fact has led some men to take a \par\pard\ql \ li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw -3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 254\ul0\nosupe rsub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf 7\f8\fs20 ., II, pp. 48, 49. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 \ul0\super\cf23\f24\fs19 255\ul0\nosupersub\cf7\f8\fs20 Str

ong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 485. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 245 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz373\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g247}{\bkmkend Pg247}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 sort of in-between ground and adopt w hat we have called a modified form of \up0 \expndtw-3\charscalex100 trichotomy. Alford, for example, states on Hebrews 4:12: \par\pard\qj \li2520\sb0\sl-275\slm ult0 \par\pard\qj\li2520\ri1601\sb13\sl-275\slmult0\fi134 \up0 \expndtw0\charsca lex104 I have regarded them as follows: \ul0\nosupersub\cf9\f10\fs24 psuches\ul0 \nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 pneumatos\ul0\nosupers ub\cf8\f9\fs24 (soul and \up0 \expndtw0\charscalex100 spirit), not coupled by \ul0\nosupersub\cf9\f10\fs24 te kai\ul0\nosupersub\cf8\f9\fs24 , but only by \ul0\nosupersub\cf9\f10\fs24 kai\ul0\nosupersub\cf8\f9\fs24 , denote two separate \up0 \expndtw-1\charscalex100 departments of man's being, each subord inate to the process indicated by \up0 \expndtw0\charscalex102 \ul0\nosupersub\c f9\f10\fs24 merismou\ul0\nosupersub\cf8\f9\fs24 (dividing). The logos pierces t o the dividing, not of the psuche \up0 \expndtw0\charscalex104 \ul0\nosupersub\c f9\f10\fs24 from\ul0\nosupersub\cf8\f9\fs24 the pneuma, but of the psuche itsel f and of the pneuma itself: the \up0 \expndtw0\charscalex103 former being the lo wer portion of man's indivisible part, which he has in \up0 \expndtw0\charscalex 102 common with the brutes ...; the latter the higher portion, receptive of the \up0 \expndtw0\charscalex103 Spirit of God ...; \ul0\nosupersub\cf9\f10\fs24 bot h which\ul0\nosupersub\cf8\f9\fs24 are pierced and divided by the sword of the \up0 \expndtw-3\charscalex100 Spirit, the word of God.\ul0\super\cf22\f23\fs23 2 56 \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb20\sl-27 0\slmult0\fi263 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 We und erstand Alford to be saying that man's immaterial nature is an \up0 \e xpndtw0\charscalex105 indivisible unity, and yet it consists of two distinct par ts or portions. Thiessen \up0 \expndtw-3\charscalex100 says of this view: \par\p ard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb11\sl-275\slmult0 \fi152 \up0 \expndtw-1\charscalex100 This variation from the traditional trichot omous view makes it possible to \line \up0 \expndtw0\charscalex102 conserve the arguments for the dichotomous view, and yet explain how \line \up0 \expndtw0\cha rscalex100 some Christians are "carnal" and others "spiritual." It also agrees w ith the \line \up0 \expndtw0\charscalex102 teaching that the present body is a " soul-body" and that the resurrection \line \up0 \expndtw-2\charscalex100 body w ill be a "spiritual body" \up0 \expndtw-3\charscalex100 (1 Cor. \up0 \expnd tw-3\charscalex100 15:44). In other words, man's \par\pard\qj \li2520\ri1612 \sb1\sl-280\slmult0 \up0 \expndtw0\charscalex105 immaterial nature is looked upo n as one nature, but composed of two \up0 \expndtw-3\charscalex100 parts. \ul0\s uper\cf22\f23\fs23 257 \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi293 \u p0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 If one insists that soul and spirit are two separable substances on the basis of \up0 \expndtw0\charscal ex102 1 Thessalonians 5:23, another could insist that man is a four-part being o n the \up0 \expndtw-2\charscalex100 basis of Mark 12:30: "Thou shalt love the Lo rd thy God with all thy heart, and with \up0 \expndtw0\charscalex110 all thy sou

l, and with all thy mind, and with all thy strength." And if spirit is \up0 \exp ndtw-3\charscalex100 something different from mind, we would have a five-part na ture. \par\pard\ql \li2067\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 St rong concludes his discussion of this aspect of the subject: \par\pard\qj \li252 0\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb10\sl-275\slmult0\fi132 \up0 \ expndtw-2\charscalex100 We conclude that the immaterial part of man, viewed as a n individual and \line \up0 \expndtw0\charscalex100 conscious life, capable of p ossession and animating a physical organism, \line \up0 \expndtw0\charscalex105 is called \ul0\nosupersub\cf9\f10\fs24 psuche\ul0\nosupersub\cf8\f9\fs24 ; viewe d as a rational and moral agent, susceptible of \line \up0 \expndtw0\charscalex1 02 divine influence and indwelling, this same immaterial part is called \line \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf9\f10\fs24 pneuma\ul0\nosu persub\cf8\f9\fs24 . The \ul0\nosupersub\cf9\f10\fs24 pneuma\ul0\nosupersub\cf 8\f9\fs24 then, is man's nature looking Godward, and \line \up0 \expndtw 0\charscalex100 capable of receiving and manifesting the \ul0\nosupersub\cf9\f10 \fs24 Pneuma Agion\ul0\nosupersub\cf8\f9\fs24 (Holy Spirit); the \line \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 psuche\ul0\nosupersub\cf8\f9\ fs24 is man's nature looking earthward, and touching the world of \li ne \up0 \expndtw0\charscalex104 sense. The pneuma is man's higher part, as relat ed to the body, or as \line \up0 \expndtw0\charscalex104 capable of such relatio n. Man's being is therefore not trichotomous but \par\pard\qj \li1800\sb0\sl-240 \slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\s lmult0 \par\pard\qj\li1800\ri2292\sb174\sl-240\slmult0 \up0 \expndtw-2\charscale x100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 256\ul0\nosupersub\cf7\f8\ fs20 Henry Alford\ul0\nosupersub\cf24\f25\fs20 , The Greek Testament\ul0\nosupe rsub\cf7\f8\fs20 (Cambridge: Deighton, Bell, and Co., 1870) IV, pp. 84, 85. \up 0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 257\ul0\nosupersub\cf7\f8\fs 20 Thiessen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 . , p. 227. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 246 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz478\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g248}{\bkmkend Pg248}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1617\sb186\sl-260\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 dichotomous, and his immaterial part , while possessing duality of powers, \up0 \expndtw-3\charscalex100 has unity of substance.\ul0\super\cf22\f23\fs23 258 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosup ersub\cf6\f7\fs24 THE ORIGIN OF MAN'S NATURE \par\pard\qj \li1800\ri1608\sb261\s l-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Th ere can be little difference of opinion as to the origin of man's body since the \up0 \expndtw0\charscalex103 creation of the first man. The human body is repro duced according to the well \up0 \expndtw0\charscalex106 established laws of gen etics by the process of procreation. The origin of the \up0 \expndtw-1\charscale x100 immaterial part of man, whether considered as one or two distinct substance s, is \up0 \expndtw-3\charscalex100 not so evident. Several theories have been a dvanced: \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Pre-Existence \par\pard\qj \li1800\sb0\sl-275\slmul

t0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscale x102 \ul0\nosupersub\cf8\f9\fs24 This theory holds that souls have had a previou s existence, and that at birth \line \up0 \expndtw0\charscalex104 the soul is in carnated in a new human body. This idea is basic to the belief in \line \up0 \ex pndtw0\charscalex102 reincarnation. Certain philosophers have held this view to try to account for the \line \up0 \expndtw-1\charscalex100 ideas which the soul seems to possess which have not been derived from sense \line \up0 \expndtw-1\ch arscalex100 experiences, and also to account for the disparity of conditions und er which men \line \up0 \expndtw0\charscalex105 come into the world. The Scriptu re lends no support whatever to this theory. \line \up0 \expndtw0\charscalex104 Besides the fact that man has no recollection of a former existence, which he \l ine \up0 \expndtw-1\charscalex100 should have if the theory is true, this concep t is inimical to the Scriptural teaching \line \up0 \expndtw-2\charscalex100 of man's creation and of the imputation of Adam's sin to the race. \par\pard\ql \li 1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\c harscalex100 \ul0\nosupersub\cf6\f7\fs24 Creation \par\pard\qj \li1800\ri1608\sb 264\sl-277\slmult0\fi308 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs2 4 This view holds that man's soul is the immediate creation of God; that is, tha t \line \up0 \expndtw-1\charscalex100 somewhere between conception and birth, Go d creates a new soul and places it \line \up0 \expndtw-1\charscalex100 within th e body. Thus the body alone comes from the parents. Trichotomists who \line \up0 \expndtw-1\charscalex100 hold this view might say that the animal soul is also propagated from the parents \line \up0 \expndtw0\charscalex105 and that the spir it is the direct creation of God. In any event, this theory must \line \up0 \exp ndtw0\charscalex105 deny the inheritance of any psychological or spiritual chara cteristics from the \line \up0 \expndtw0\charscalex100 parents. This view has been held by most Roman Catholic and Reformed \line \up0 \expndtw-3\cha rscalex100 theologians. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1 800\ri1603\sb8\sl-276\slmult0\fi293 \up0 \expndtw-1\charscalex100 The most evide nt objection to Creationism of the soul is that it represents God \line \up0 \ex pndtw-2\charscalex100 as creating sinful souls, for it is evident that all are b orn as sinners. This objection \line \up0 \expndtw0\charscalex100 has been answe red in one of three ways, either by saying that children as born \line \up0 \exp ndtw0\charscalex103 into the world are pure and uncontaminated with sin and only become sinners \line \up0 \expndtw0\charscalex103 when at maturity they commit acts of sin, or by saying the pure, newly created \line \up0 \expndtw0\charscale x100 soul becomes contaminated with sin as soon as it is joined to the sinful bo dy, or \line \up0 \expndtw-2\charscalex100 by adopting the basic tenet of Covenant Theology. Coccejus developed the \line \up0 \expndtw0\charscalex105 theory that God made a covenant with Adam before he fell, to the effect that \l ine \up0 \expndtw0\charscalex107 Adam was appointed as the representative of the human race, so that if he \line \up0 \expndtw-1\charscalex100 obeyed God his ob edience would be put to the account of all of his descendants, \line \up0 \expnd tw-1\charscalex100 but if he disobeyed, then his sin would be imputed to his off spring. On the basis \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800 \sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\ super\cf23\f24\fs19 258\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24 \f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 486. \par\pard\ql \li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 247 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz349\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s

p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g249}{\bkmkend Pg249}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 then of Adam as the Federal Head of t he race, God is represented as creating \up0 \expndtw0\charscalex102 each new so ul pure and righteous, but immediately imputing Adam's sin to it in \up0 \expndt w0\charscalex107 accordance with the covenant. Since there is no Scriptural basi s for such a \up0 \expndtw-1\charscalex100 covenant of works ever having been ma de, creationism of the soul and covenant \up0 \expndtw-2\charscalex100 theology are here rejected as unscriptural. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Traducianism \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 This view holds that th e whole person, body, soul and spirit, is transmitted \line \up0 \expndtw-1\char scalex100 from parents to child. It involves the idea that the whole human race was created \line \up0 \expndtw0\charscalex102 potentially in Adam, so that Adam 's sin was a race sin, and that we all actually \line \up0 \expndtw0\charscalex1 00 sinned in Adam, and not simply that Adam acted as our representative when he \line \up0 \expndtw0\charscalex104 sinned. We take this view to be the teaching of the Scripture for the following \line \up0 \expndtw-2\charscalex100 reasons: \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex 106 1. It is in accord with the general principle inherent in all of God's creat ive \up0 \expndtw0\charscalex103 work: each species reproducing after its own ki nd. God does not create every \up0 \expndtw-1\charscalex100 plant and animal tha t comes into existence today. They are propagated by seed, \up0 \expndtw0\charsc alex105 and so is man. For this reason Traducianism makes Adam to be the \ul0\no supersub\cf9\f10\fs24 seminal \up0 \expndtw-3\charscalex100 head\ul0\nosupersub\ cf8\f9\fs24 of the human race. \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0 \fi310 \up0 \expndtw0\charscalex100 2. It is recorded only once that God breathe d into man's nostrils the breath of \line \up0 \expndtw0\charscalex103 life, but according to Creationism God is constantly engaged in this activity as \line \u p0 \expndtw0\charscalex104 thousands of children are born each day. The Bible te aches that God ceased \line \up0 \expndtw-2\charscalex100 from His creative work , but Creationism has Him continuing at an ever increasing \line \up0 \expndtw-3 \charscalex100 rate. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \ri1599\sb11\sl-275\slmult0\fi325 \up0 \expndtw0\charscalex100 3. This theory is in accord with the principle set forth in \ul0\nosupersub\cf12\f13\fs24 Hebrews 7:5-10\ul0\nosupersub\cf8\f9\fs24 . It is \up0 \expndtw-2\charscalex100 there s tated that Levi, the great-grandson of Abraham, paid tithes to Melchisedec \up0 \expndtw-2\charscalex100 in the person of Abraham, "for he was yet in the loins of his father, when \up0 \expndtw0\charscalex105 Melchisedec met him." This implies that there was more than Levi's potential \up0 \expndtw-3\cha rscalex100 body in Abraham. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj \li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw-1\charscalex100 4. Tradu cianism is more in accord with Paul's teaching in \ul0\nosupersub\cf12\f 13\fs24 Romans 5:12\ul0\nosupersub\cf8\f9\fs24 . \up0 \expndtw-2\charscalex100 Adam's sin was actually our sin. Traducianism gives a much better explanation o f \up0 \expndtw-1\charscalex100 man's sin nature and of imputed sin than does Cr eationism. It frees God from the \up0 \expndtw0\charscalex100 supposed responsib ility of creating sinful souls, or of corrupting sinless souls as \up0 \expndtw3\charscalex100 soon as they are put into human bodies. \par\pard\qj \li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1607\sb14\sl-273\slmult0\fi268 \up0 \expnd tw0\charscalex103 5. Creationists argue that Traducianism cannot explain the differences \line \up0 \expndtw0\charscalex100 between children and parents , which differences they think are better explained \line \up0 \expndtw-1\charsc alex100 by having the soul of each child to be a special creation. However, Trad ucianism \line \up0 \expndtw0\charscalex103 allows for a superintending Providen ce in the generation of a new child which \line \up0 \expndtw0\charscalex107 may

account for the birth of a prodigy. And further, when one considers the \line \ up0 \expndtw0\charscalex103 almost infinite number of genes which comprise the i nheritance mechanism of \line \up0 \expndtw0\charscalex102 man, and the fact tha t these have come from hundreds of generations, there is \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\chars calex100 \ul0\nosupersub\cf7\f8\fs20 248 \par\pard\sect\sectd\fs24\paperw12240\p aperh15840\pard\sb0\sl-240{\bkmkstart Pg250}{\bkmkend Pg250}\par\pard\qj \li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1 603\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs2 4 room for almost infinite variations of human traits. The main proble m for \up0 \expndtw0\charscalex106 Traducianism is to explain how physical gene s can determine or control the \up0 \expndtw-1\charscalex100 immaterial nature of man. However, no one has yet been able to explain \up0 \expndtw0 \charscalex103 satisfactorily how mind can control matter and matter affect mind . Creationists \up0 \expndtw-3\charscalex100 have the same basic problem. \par\p ard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersu b\cf6\f7\fs24 MAN'S MORAL FACULTIES \par\pard\qj \li1800\sb0\sl-274\slmult0 \par \pard\qj\li1800\ri1603\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex103 \u l0\nosupersub\cf8\f9\fs24 Thus far we have considered the meaning of man's creat ion in the image of \up0 \expndtw-1\charscalex100 God, of the psychological elem ents of his nature, of the origin of those elements, \up0 \expndtw0\charscalex10 0 and finally we will consider the faculties of his moral nature, those powers w hich \up0 \expndtw0\charscalex106 fit him for right and wrong action. These facu lties, it is generally agreed, are \up0 \expndtw0\charscalex105 intellect, sensi bility, and will, along with an activity in which all three faculties \up0 \expn dtw0\charscalex103 concur, that of conscience. We will here treat only the moral activities of these \up0 \expndtw-2\charscalex100 faculties which concern ch iefly the conscience and the will. Thiessen states \up0 \expndtw-3\charsc alex100 rather succinctly the interrelation of these faculties: \par\pard\qj \li 2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb11\sl-275\slmult0\fi134 \up 0 \expndtw0\charscalex100 Intellect enables man to discern between what i s right and wrong; \line \up0 \expndtw0\charscalex100 sensibility appeals to him to do the one or the other; and will decides the \line \up0 \expndtw-1\chars calex100 issue. But in connection with these powers is another which involves th em \line \up0 \expndtw0\charscalex100 all, and without which there can be no mor al action. This is conscience. It \line \up0 \expndtw0\charscalex100 applies the moral law to us in particular cases and urges compliance with \par\pard\ql \li2 520\sb43\sl-230\slmult0 \up0 \expndtw-3\charscalex100 it.\ul0\super\cf22\f23\fs2 3 259 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb16\sl-276\sl mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Conscience \par\ pard\qj \li1800\ri1612\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ ul0\nosupersub\cf9\f10\fs24 Definition. \ul0\nosupersub\cf8\f9\fs24 Conscience i s a\ul0\nosupersub\cf9\f10\fs24 knowing with \ul0\nosupersub\cf8\f9\fs24 or an\ ul0\nosupersub\cf9\f10\fs24 accompanying knowledge\ul0\nosupersub\cf8\f9\fs24 . It is \up0 \expndtw0\charscalex100 a knowing or judging of our moral acts and s tates in the light of a given standard \up0 \expndtw-1\charscalex100 or law. The word is used 32 times in the New Testament and not at all in the Old. \up0 \exp ndtw-1\charscalex100 Conscience is expressed in other ways in the Old Testament. For example, after \up0 \expndtw-2\charscalex100 David had sinned in numbering the children of Israel, we read: "And David's heart \up0 \expndtw-3\charscalex10 0 smote him" (2 Samuel 24:10). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard \qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\n osupersub\cf9\f10\fs24 The Dispensation of Conscience\ul0\nosupersub\cf8\f9\f s24 . Dispensationalists usually designate the \line \up0 \expndtw-1\charsca lex100 second dispensation by this name, even though the word conscience is not even \line \up0 \expndtw0\charscalex100 mentioned in Genesis. It would seem that conscience was dormant in man until \line \up0 \expndtw0\charscalex100 he had c ommitted the first act of sin. The law had been given by God not to eat \line \u

p0 \expndtw0\charscalex100 of the tree of the knowledge of good and evil, but wh ile man remained in a state \line \up0 \expndtw0\charscalex106 of innocence he h ad no experiential knowledge of evil. When he sinned, his \line \up0 \expndtw0\c harscalex100 conscience condemned his action and he hid himself from God. The en d of the \line \up0 \expndtw-1\charscalex100 dispensation of Conscience does not mean that conscience no longer functioned \line \up0 \expndtw-2\charscalex100 i n man, but that God placed man under different ruling principles. \par\pard\ql \ li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3 \charscalex100 \ul0\nosupersub\cf9\f10\fs24 Kinds of Conscience \par\pard\ql \li 1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li18 00\sb122\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\u l0\super\cf23\f24\fs19 259\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub \cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 228. \par\pard\ql \li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 249 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz378\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g251}{\bkmkend Pg251}\par\pard\ql \li1999\sb0\sl-276\slmult0 \par\pard\ql\li1999 \sb0\sl-276\slmult0 \par\pard\ql\li1999\sb0\sl-276\slmult0 \par\pard\ql\li1999\s b0\sl-276\slmult0 \par\pard\ql\li1999\sb108\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf8\f9\fs24 1. "... hearts sprinkled from an \ul0\nosup ersub\cf9\f10\fs24 evil conscience\ul0\nosupersub\cf8\f9\fs24 ..." (\ul0\nosuper sub\cf12\f13\fs24 Hebrews 10:22\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li19 97\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 2. "... even their mind an d conscience is \ul0\nosupersub\cf9\f10\fs24 defiled\ul0\nosupersub\cf8\f9\fs24 ..." (\ul0\nosupersub\cf12\f13\fs24 Titus 1:15\ul0\nosupersub\cf8\f9\fs24 ). \pa r\pard\ql \li2001\sb0\sl-276\slmult0 \par\pard\ql\li2001\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. ".. . wound their \ul0\nosupersub\cf9\f10\fs24 weak conscience\ul0\nosupersub\cf8\f9\fs24 ..." (\ul0\nosupersub\cf12\f13\fs24 1 Co rinthians 8:7, 12\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1609\sb26 1\sl-280\slmult0\fi201 \up0 \expndtw-2\charscalex100 4. "I have lived in all \ul 0\nosupersub\cf9\f10\fs24 good conscience\ul0\nosupersub\cf8\f9\fs24 before God " (\ul0\nosupersub\cf12\f13\fs24 Acts 23:1; \ul0\nosupersub\cf8\f9\fs24 cf\ul0\n osupersub\cf12\f13\fs24 . I Timothy 1:5, \up0 \expndtw-3\charscalex100 19; Hebre ws 13:18; I Peter 3:16, 21\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri 2282\sb66\sl-540\slmult0\fi199 \up0 \expndtw-2\charscalex100 5. "Holding the mys tery of the faith in a \ul0\nosupersub\cf9\f10\fs24 pure conscience\ul0\nosupers ub\cf8\f9\fs24 " (1 Timothy 3:9). \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf9\f10\fs24 The Work of Conscience \par\pard\ql \li2065\sb239\sl-276\slmult0 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. Convicting: "... conv icted by their own conscience.. ." (\ul0\nosupersub\cf12\f13\fs24 John 8:9\ul0\n osupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 2. Bearing witness: "... their conscience also bea ring witness ..." (\ul0\nosupersub\cf12\f13\fs24 Romans \up0 \expndtw-2\charsc alex100 2:15\ul0\nosupersub\cf8\f9\fs24 ); "I lie not, my conscience also bearin g me witness." (\ul0\nosupersub\cf12\f13\fs24 Romans 9:1\ul0\nosupersub\cf8\f9\f s24 ). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\sl mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Conscience Unde r the Law \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1613\sb3 8\sl-260\slmult0\fi283 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24

1. Imperfect: The ministration of the Old Covenant "... could not make him that \up0 \expndtw-1\charscalex100 did the service perfect as pertaining to the cons cience ..." (Hebrews 9:9). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\ li1800\ri1607\sb13\sl-275\slmult0\fi310 \up0 \expndtw-1\charscalex100 2. A Consc ience of Sins: The fact that Israel's sacrifices were not able to take \line \up 0 \expndtw0\charscalex102 away sins, and therefore had to be repeated continuall y, is stated as proof that \line \up0 \expndtw-2\charscalex100 the people still had the conscience of sins, "... because that the worshippers once \line \up0 \e xpndtw-2\charscalex100 purged should have had no more conscience of sins. But in those sacrifices there \line \up0 \expndtw-3\charscalex100 is a remembrance aga in made of sins every year.. ." (Hebrews 10:2, 3). \par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1605\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\c harscalex102 \ul0\nosupersub\cf9\f10\fs24 The Change of Conscience in Salvation. \ul0\nosupersub\cf8\f9\fs24 "How much more shall the blood of \line \up0 \expnd tw0\charscalex100 Christ... purge your conscience from dead works to ser ve the living God" \line \up0 \expndtw0\charscalex105 (Hebrews 9:14). "Let us draw near with a true heart in full assurance of faith, \line \up0 \expndtw-1\c harscalex100 having our hearts sprinkled from an evil conscience..." (Hebrews 10 :22). Christ's \line \up0 \expndtw-2\charscalex100 once for all sacrifice fo r sins actually put away sins, and faith in that work \line \up0 \expn dtw-1\charscalex100 therefore takes away the conscience of sins. This do es not mean that the \line \up0 \expndtw-1\charscalex100 believer no longer experiences the consciousness of sin when he commits it, but \line \up0 \expndtw 0\charscalex103 that the entire sin question has been forever settled by the dea th of Christ, so \line \up0 \expndtw0\charscalex100 that the believer can now st and in the presence of God completely cleared of all \line \up0 \expndtw-3\chars calex100 implication in sin. \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\q j\li1800\ri1608\sb16\sl-272\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nos upersub\cf9\f10\fs24 Weak and Strong Conscience\ul0\nosupersub\cf8\f9\fs24 . See \ul0\nosupersub\cf12\f13\fs24 I Corinthians 8:7-12\ul0\nosupersub\cf8\f9 \fs24 and \ul0\nosupersub\cf12\f13\fs24 10:25-28\ul0\nosupersub\cf8\f9\fs24 . A \line \up0 \expndtw0\charscalex100 believer may not be fully established in the true liberty he has in Christ and may \line \up0 \expndtw0\charscalex102 the refore have scruples about certain practices which are not immoral in \line \up0 \expndtw-1\charscalex100 themselves. His conscience is said to be wea k. Paul gives as an example of this \line \up0 \expndtw0\charscalex100 the eatin g of meat which had been sacrificed to idols. Most of the meat that was \line \u p0 \expndtw0\charscalex100 sold in the shambles (public market) had in that day been offered in sacrifice to \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7 \f8\fs20 250 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\ bkmkstart Pg252}{\bkmkend Pg252}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up 0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 some idol. Paul knew that the idol was nothing and that the meat itself had not \line \up0 \expndtw0\chars calex103 been harmed by this heathen practice. Therefore he could with a good \line \up0 \expndtw0\charscalex100 conscience eat it. But not all men h ad that knowledge, and for them to eat such \line \up0 \expndtw0\charscalex102 m eat meant the defiling of their conscience. For them to see another Christian \l ine \up0 \expndtw0\charscalex103 eating such meat meant the wounding of their we ak conscience, and even an \line \up0 \expndtw0\charscalex100 encouraging of the m to worship in the idol's temple. Under such circumstances \line \up0 \expndtw0 \charscalex104 Paul declared that he would eat no meat for conscience sake, not for his own \line \up0 \expndtw-2\charscalex100 conscience, but for the cons cience of the other man, lest he cause him to \line \up0 \expndtw0\char scalex100 stumble. But in a case where Paul was invited to dine with an unbeliev er and he \line \up0 \expndtw0\charscalex100 felt disposed to go, he ate whatsoe ver was set before him, asking no questions \line \up0 \expndtw0\charscalex102 f

or conscience sake. But if another pointed out the fact that the meat had been \ line \up0 \expndtw0\charscalex102 offered to idols, he would refuse to eat it, l est he cause that one to stumble. To \line \up0 \expndtw0\charscalex100 follow P aul's example often calls for the sacrificing of one's own personal liberty \lin e \up0 \expndtw0\charscalex100 for the sake of another's weak conscience. Paul a nticipates the natural reaction \line \up0 \expndtw0\charscalex104 of the man wh o understands the liberty he has in Christ, and has him asking: \line \up0 \expn dtw-1\charscalex100 "What, shall my freedom be called into question by another m an's conscience? If \line \up0 \expndtw-2\charscalex100 I give thanks for the me at, is it not sanctified by the word of God and prayer? And \line \up0 \expndtw0 \charscalex105 Paul's reply is: Whether you eat, or drink, or whatsoever you do, do all to the \line \up0 \expndtw0\charscalex100 glory of God, and give none of fense to the Jews or the Greeks or the Church of \line \up0 \expndtw-3\charscale x100 God (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 10:30-33\ul0\nosupersub\cf 8\f9\fs24 ). \par\pard\qj \li1800\ri1607\sb265\sl-276\slmult0\fi268 \up0 \expndt w-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 The Conscience of the Unsaved \ul0\nosupersub\cf8\f9\fs24 . As noted earlier the conscience of the \up0 \expndtw0\charscalex104 unsaved is evil and defiled. However, as the conscience is continually sinned \up0 \expndtw0\charscalex102 against it becomes more and more insensitive. In the words of Paul they "have \up0 \expndtw-1\charscalex100 their conscience seared with a hot iron" (1 Timothy 4:2). It seems that some men \up0 \expndtw0\charscalex105 have sinned against the light so long that their c onscience no longer bothers \up0 \expndtw-1\charscalex100 them. This is probably what is meant in Isaiah's prophecy concerning Israel, that \up0 \expndtw0\chars calex103 their heart has waxed gross, their ears are dull of hearing, and their eyes they \up0 \expndtw0\charscalex100 have closed (\ul0\nosupersub\cf12\f13\fs2 4 Acts 28:27\ul0\nosupersub\cf8\f9\fs24 ). Sin against conscience has a way of i nflicting penalty, \up0 \expndtw-1\charscalex100 even as a disease can progressi vely destroy the physical organism. On the other \up0 \expndtw0\charscalex105 ha nd, the conscience of the believer grows more sensitive as he studies the \up0 \ expndtw-3\charscalex100 Word of God and makes it his standard of practice. \par\ pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \ expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Will \par\pard\qj \li1800\ri 1611\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9 \f10\fs24 Definition\ul0\nosupersub\cf8\f9\fs24 . Strong states: "Will is the so ul's power to choose between motives \line \up0 \expndtw-1\charscalex100 and to direct its subsequent activity according to the motive thus chosen, in other \li ne \up0 \expndtw-1\charscalex100 words, the soul's power to choose both an end a nd the means to attain it.''\ul0\super\cf22\f23\fs23 260 \par\pard\qj \li1800\sb 0\sl-270\slmult0 \par\pard\qj\li1800\ri1602\sb19\sl-270\slmult0\fi268 \up0 \expn dtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 The Funk & Wagnalls dictionary de finition is quite similar: "The faculty by \up0 \expndtw0\charscalex107 which th e rational mind makes choice of its ends of actions, and directs the \up0 \expnd tw-3\charscalex100 energies in carrying out its determinations."\ul0\super\cf22\ f23\fs23 261 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb214\sl230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 260\ul0\nosup ersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\ cf7\f8\fs20 ., p. 504. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\super\cf23\f24\fs19 261\ul0\nosupersub\cf7\f8\fs20 \ul0\nosu persub\cf24\f25\fs20 The Practical Standard Dictionary\ul0\nosupersub\cf7\f8\fs2 0 (New York: Funk and Wagnalls Co., 1927), p. 1275. \par\pard\ql \li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 251 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz392\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}}

{\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g253}{\bkmkend Pg253}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi283 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 But as the dictionary points ou t, this word has a wide range of meanings and \up0 \expndtw0\charscalex100 has been the subject of many and various theories. Two theories will be \ up0 \expndtw-3\charscalex100 considered here, those of Determinism and of Free W ill. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl275\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Det erminism\ul0\nosupersub\cf8\f9\fs24 . Determinism denies freedom of will to man. It says that all of his \line \up0 \expndtw0\charscalex100 choices and decision s have been predetermined for him. In spite of the fact that \line \up0 \expndtw 0\charscalex103 man seems to be under no coercion and seems to choose freely his course of \up0 \expndtw0\charscalex102 action, determinists argue from several different viewpoints that man's choices \line \up0 \expndtw-3\charscalex100 are not free. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1607\sb1 2\sl-274\slmult0\fi267 \up0 \expndtw-2\charscalex100 1. The Theological Argument . If we say that God knows beforehand everything \up0 \expndtw-1\charscalex100 t hat will ever take place, then we are saying that everything that will ever happ en \up0 \expndtw0\charscalex102 has been determined beforehand, and regardless o f how free a man may feel, \up0 \expndtw-2\charscalex100 his choices must be those that agree with God's foreknowledge. It may be \up0 \expndtw0\cha rscalex100 argued that God in no way influences man's choices, but simply forekn ew what \up0 \expndtw0\charscalex102 he would do, but in such case it is difficu lt to see how God could have had any \up0 \expndtw0\charscalex100 plan or purpos e, since everything that happens would be the carrying out of the \up0 \expndtw3\charscalex100 creature will, with little, if any, place being left for God's w ill. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl273\slmult0\fi254 \up0 \expndtw0\charscalex100 2. The Metaphysical Argument. T his is based upon the maxim: Every event \up0 \expndtw0\charscalex107 must have a cause. This means that when one makes a choice, there was \up0 \expndtw0\chars calex100 something else that caused him or determined him to make the choice. Th e fact \up0 \expndtw0\charscalex105 that the person is unconscious of the cause does not lessen the fact that his \up0 \expndtw0\charscalex102 choice was determ ined and not free. The further fact that trained scientists can \up0 \expndtw0\c harscalex107 predict with a fair degree of accuracy the choices people will make under a \up0 \expndtw-3\charscalex100 certain set of circumstances lends weight to this argument. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\r i1605\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 3\ul0\nosupersub\cf9 \f10\fs24 . \ul0\nosupersub\cf8\f9\fs24 Conditioning Argument. There is the cond itioning which comes about from \up0 \expndtw-1\charscalex100 our environment, o ur parents, our teachers, our peer group, so that while we feel \up0 \expndtw0\c harscalex105 we are acting voluntarily, we may be making choices which our envir onment \up0 \expndtw-3\charscalex100 forces us to make. \par\pard\qj \li1800\ri1 608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 The influence of oth er personalities often determines choices. Parents are \up0 \expndtw0\charscalex 100 aware of the bad influence certain companions may have on their children. Pa ul \line \up0 \expndtw0\charscalex100 warns us: "Do not be deceived: evil commun ications corrupt good manners," (1 \up0 \expndtw0\charscalex102 Corinthians 15:3 3). And this influence is not limited to human personalities, for \up0 \expndtw0 \charscalex109 the Scripture states that the prince of the power of the air is t he spirit who \up0 \expndtw-1\charscalex100 energizes in the children of disobed ience (\ul0\nosupersub\cf12\f13\fs24 Ephesians 2:2\ul0\nosupersub\cf8\f9\fs24 ). Christ told the people \line \up0 \expndtw-1\charscalex100 of His day who thoug

ht that they were free that they were the slaves of sin (\ul0\nosupersub\cf12\f1 3\fs24 John \up0 \expndtw-1\charscalex100 8:32-36\ul0\nosupersub\cf8\f9\fs24 ). Hypnotism is but an extreme form of control of the will by others, which \up0 \e xpndtw0\charscalex102 may occur to a lesser degree unnoticed. And, of course, Sc ripture testifies that \up0 \expndtw0\charscalex110 God energizes in those who a re saved, both to will and to do of His good \up0 \expndtw-3\charscalex100 pleas ure (\ul0\nosupersub\cf12\f13\fs24 Philippians 2:13\ul0\nosupersub\cf8\f9\fs24 ) . \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260 \slmult0\fi268 \up0 \expndtw0\charscalex106 4. Scientific Argument. There is a g reat deal of evidence that comes from \line \up0 \expndtw0\charscalex106 modern discoveries in the realm of psychology, neurology, psychiatry, \par\pard \ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \e xpndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 252 \par\pard\sect\sectd\fs24 \paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg254}{\bkmkend Pg254}\par\p ard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pa rd\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard \qj\li1800\ri1613\sb186\sl-260\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 pharmacology, and kindred branches of science that man's though ts and feelings \up0 \expndtw-3\charscalex100 and actions may be controlled, pre dicted, and determined. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1 800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs 24 Free Will.\ul0\nosupersub\cf8\f9\fs24 Advocates of free will appeal to the f ollowing arguments: \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 1. The most evident proof of free will is that everyone is conscious of being \up0 \expndtw-1\charscalex100 able to make free choice s. Even if there are external circumstances which \up0 \expndtw0\charscal ex100 influence decisions of the will, the fact remains that we are not consciou s of any \up0 \expndtw-3\charscalex100 compulsion which forces us to choose agai nst our will. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608 \sb13\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex106 2. When people express r egret for having made a certain choice they are \up0 \expndtw-1\charscalex100 ac ting as though they might have made a different choice. But if their choice was \up0 \expndtw-1\charscalex100 predetermined and they could not have done otherwi se, then why should anyone \up0 \expndtw-2\charscalex100 ever feel remorse? \par \pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 3. Our whole legal system is built upon the foundation that men are free to \up0 \expndtw0\charscalex100 choose. To condemn or punish a person for what he has d one makes no sense \up0 \expndtw-3\charscalex100 at all if the person could not have done otherwise. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \ri1608\sb13\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex102 4. It is argued t hat the determinist, if he really believes in determinism would \up0 \expndtw-1\ charscalex100 never argue with one who disagrees with him, since he must believe that the one \up0 \expndtw0\charscalex104 who believes in free will was predete rmined by some influence over which he \up0 \expndtw-3\charscalex100 had no powe r to believe in free will. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\ li1800\ri1608\sb20\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex104 5. Finally, from the Christian viewpoint it is argued that the whole drama of \line \up0 \e xpndtw0\charscalex103 salvation is just a puppet show in which man is trapped if determinism is true, \line \up0 \expndtw-2\charscalex100 and that there is noth ing man can do either to improve or worsen the situation. \par\pard\ql \li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 Conclusion \par\pard\qj \li1800\sb0\sl-274\s lmult0 \par\pard\qj\li1800\ri1601\sb12\sl-274\slmult0\fi281 \up0 \expndtw-1\char scalex100 \ul0\nosupersub\cf8\f9\fs24 There is a certain amount of confusion con cerning the will because of a failure \up0 \expndtw0\charscalex109 to define cle arly the terms which are used. Liberty or freedom is used in a \up0 \expndtw0\ch arscalex100 confusing manner by equating freedom of the will with freedom of the individual. \up0 \expndtw0\charscalex107 A man may be free but his will may be in bondage to sin and to bad habits. \up0 \expndtw0\charscalex100 Hodge states:

"We maintain that man is free; but we deny that the will is free in \up0 \expndt w0\charscalex106 the sense of being independent of reason, conscience, and feeli ng. In other \up0 \expndtw0\charscalex107 words, a man cannot be independent of himself, or any one of his faculties \up0 \expndtw-3\charscalex100 independent o f all the rest.''\ul0\super\cf22\f23\fs23 262 \par\pard\qj \li1800\sb0\sl-273\sl mult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi308 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 A distinction also needs to be made between freedom and ability. God is free \line \up0 \expndtw0\charscalex100 but He is no t able to sin. Adam before the fall was free and was able both to sin \line \up0 \expndtw-2\charscalex100 and not to sin. Man since the fall is free but he is n o longer able not to sin. Hodge \line \up0 \expndtw-2\charscalex100 states the d istinction between these two things in this way: "Free agency is the \par\pard\q l \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb173\sl-230\slmult0 \up0 \expndt w-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 262\ul0\nosup ersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub \cf7\f8\fs20 II, p. 281. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndt w-2\charscalex100 253 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz342\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g255}{\bkmkend Pg255}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1602\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 power to decide according to our char acter; ability is the power to change our \up0 \expndtw-3\charscalex100 characte r by a volition.''\ul0\super\cf22\f23\fs23 263 \par\pard\qj \li1800\sb0\sl-275\s lmult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\slmult0\fi267 \up0 \expndtw-2\char scalex100 \ul0\nosupersub\cf8\f9\fs24 It should be evident that man can will to do many things which he is not able to \up0 \expndtw0\charscalex102 perform. He may will to fly to the moon by his own strength, or to be sinless, or \up0 \expn dtw0\charscalex106 never to die, and he is perfectly free to will such things, b ut he is not able to \up0 \expndtw0\charscalex100 execute his will. Paul puts it in these words: "... for to will is present with me; but \up0 \expndtw-3\charsc alex100 how to perform that which is good I find not.. ." (Romans 7:18). \par\pa rd\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\f i268 \up0 \expndtw0\charscalex102 Also, it should be evident that man's f reedom as well as his ability is \up0 \expndtw0\charscalex100 circumscribe d. Man is not free to do anything he wills. He is not free to \up0 \expndtw-1\charscalex100 appropriate that which belongs to another. The fact th at he may steal proves that \up0 \expndtw0\charscalex100 he has the ability, but it does not grant him the liberty. Liberty may be misused, \up0 \expndtw0\chars calex100 even as Paul declares: "... ye have been called unto liberty; only use not liberty \up0 \expndtw-3\charscalex100 for an occasion to the flesh.. ." (Gal atians 5:13). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expnd tw0\charscalex102 Peter recognized the same danger: "As free, and not using your liberty for a \up0 \expndtw-3\charscalex100 cloke of maliciousness, but as serv ants of God ..." (1 Peter 2:16). \par\pard\ql \li2066\sb0\sl-276\slmult0 \par\pa rd\ql\li2066\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 The following fact s seem to be self-evident: \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi33

5 \up0 \expndtw0\charscalex105 1. As far as man's consciousness is concerned, he feels that he is free to \up0 \expndtw-3\charscalex100 make any choices he so d esires. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb37\ sl-260\slmult0\fi335 \up0 \expndtw0\charscalex104 2. His will is often influence d, consciously or unconsciously, by things and \up0 \expndtw-3\charscalex100 per sons outside of himself. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li 1800\ri1609\sb4\sl-280\slmult0\fi335 \up0 \expndtw0\charscalex104 3. He may act contrary to his will. He may say, "I am doing this against my \up0 \expndtw-3\ch arscalex100 will, ..." but he does this freely. \par\pard\qj \li1800\sb0\sl-260\ slmult0 \par\pard\qj\li1800\ri1618\sb37\sl-260\slmult0\fi382 \up0 \expndtw0\char scalex100 4. He does not always have the ability to carry out his will, but this inability is \up0 \expndtw-3\charscalex100 not a limitation of his freedom. \pa r\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-276\slmu lt0\fi335 \up0 \expndtw0\charscalex105 5. Will is determined by permanent states of character. If one bears deep \up0 \expndtw0\charscalex102 enmity toward anot her, he is free to do either good or bad to him, but his will is \up0 \expndtw-1 \charscalex100 influenced by his emotional state, so that he chooses to "do the bad. Thus, when \up0 \expndtw0\charscalex105 we speak of the natural man's inabi lity to please God, the inability is not of a \up0 \expndtw0\charscalex106 physi cal or constitutional nature, but consists of a bent of the will which is at \up 0 \expndtw-3\charscalex100 enmity with God and therefore not subject to the will of God. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1607\sb19 \sl-270\slmult0\fi304 \up0 \expndtw0\charscalex100 6. If there is such a thing a s foreknowledge with God, then man cannot carry \up0 \expndtw0\charscalex102 out any volition of his own which is contrary to that which God foreknew would \up0 \expndtw-3\charscalex100 come to pass. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\sb174\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\ cf23\f24\fs20\ul0\super\cf23\f24\fs19 263\ul0\nosupersub\cf7\f8\fs20 \ul0\nosup ersub\cf24\f25\fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ., II, p. 293. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 254 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz362\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g256}{\bkmkend Pg256}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \ex pndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Beyond these facts it seems imp ossible for the finite mind to penetrate. The \up0 \expndtw-1\charscalex100 prob lem remains unresolved of explaining \ul0\nosupersub\cf9\f10\fs24 how\ul0\nosupe rsub\cf8\f9\fs24 a Sovereign will can co-exist with \up0 \expndtw0\charscalex10 0 millions of human wills, so that the Sovereign will is perfectly carried out w ithout \up0 \expndtw0\charscalex102 making mere automatons out of the human race . Chafer quotes Dr. John Dick, \up0 \expndtw-3\charscalex100 whose words bring o ur discussion of the will to a conclusion: \par\pard\qj \li2520\ri1607\sb265\sl276\slmult0\fi134 \up0 \expndtw-1\charscalex100 Those actions are free which are the effect of volition. In whatever \line \up0 \expndtw0\charscalex1 00 manner the state of mind which gave rise to the volition has been \line \up0 \expndtw0\charscalex103 produced, the liberty of the agent is neithe r greater nor less. It is his will \line \up0 \expndtw0\charscalex100 alone whic

h is to be considered, and not the means by which it has been \line \up0 \expndt w0\charscalex100 determined. If God foreordained certain actions, and placed men in such \line \up0 \expndtw-1\charscalex100 circumstances that the actions woul d certainly take place agreeably to the \line \up0 \expndtw0\charscalex102 laws of the mind, men are nevertheless moral agents, because they act \line \up0 \exp ndtw0\charscalex102 voluntarily, and are responsible for the actions which conse nt has made \line \up0 \expndtw-1\charscalex100 their own. Liberty does not cons ist in the power of acting or not acting, but \line \up0 \expndtw0\charscalex100 in acting from choice. The choice is determined by something in the mind \line \up0 \expndtw0\charscalex102 itself, or by something external influencing the mi nd; but whatever is the \line \up0 \expndtw-2\charscalex100 cause, the choice ma kes the action free, and the agent accountable. If this \line \up0 \expndtw0\cha rscalex107 definition of liberty be admitted, you will perceive that it is possi ble to \line \up0 \expndtw0\charscalex102 reconcile the freedom of the will with absolute decrees; but we have not \line \up0 \expndtw0\charscalex103 got rid of every difficulty. By this theory, human actions appear to be as \line \up0 \exp ndtw0\charscalex104 necessary as the motions of matter according to the laws of gravitation \line \up0 \expndtw0\charscalex102 and attraction; and man seems to be a machine, conscious of his \line \up0 \expndtw0\charscalex100 mov ements, and consenting to them, but impelled by something different \line \up0 \ expndtw-3\charscalex100 from himself. \par\pard\qj \li2520\ri1597\sb264\sl-276\s lmult0\fi134 \up0 \expndtw0\charscalex103 Upon such a subject, no man should be ashamed to acknowledge his \up0 \expndtw-2\charscalex100 ignorance. We are not r equired to reconcile the divine decrees and human \up0 \expndtw-2\charscalex100 liberty. It is enough to know that God has decreed all things which come to \up0 \expndtw0\charscalex100 pass, and that men are answerable for their actions. Of both these truths \up0 \expndtw-2\charscalex100 we are assured by the Scri ptures; and the latter is confirmed by the \up0 \expndtw-3\charscalex100 testimony of conscience.\ul0\super\cf22\f23\fs23 264 \par\pard\qj \li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\ri1602\sb10\sl-275\slmult0\fi281 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 And Chafer remarks: "If this seems t o be taking things out of the hands of men \up0 \expndtw0\charscalex105 and comm itting them into the hands of God, it will at least be conceded that, \up0 \expn dtw0\charscalex106 when thus committed to God, things are in better hands and th is, after all, is \up0 \expndtw0\charscalex103 God's own universe in which He ha s Sovereign right to do after the dictates of \up0 \expndtw-3\charscalex100 His own will.''\ul0\super\cf22\f23\fs23 265 \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \p ar\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par \pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\p ard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri3961\sb74\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 264\ul0\nosupersub\cf7\f8 \fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosup ersub\cf7\f8\fs20 (Dallas Seminary Press, 1947), I, p. 243. \up0 \expndtw-3\cha rscalex100 \ul0\super\cf23\f24\fs19 265\ul0\nosupersub\cf7\f8\fs20 \ul0\nosuper sub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 242. \par\pard\ql \li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 255 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz354\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P

g257}{\bkmkend Pg257}\par\pard\ql \li1800\sb0\sl-391\slmult0 \par\pard\ql\li1800 \sb0\sl-391\slmult0 \par\pard\ql\li1800\sb0\sl-391\slmult0 \par\pard\ql\li1800\s b164\sl-391\slmult0 \up0 \expndtw0\charscalex95 \ul0\nosupersub\cf16\f17\fs48 33 \ul0\nosupersub\cf20\f21\fs32 THE NATURE OF LAW \par\pard\ql \li1800\sb0\sl-2 76\slmult0 \par\pard\ql\li1800\sb28\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 INTRODUCTION \par\pard\qj \li1800\ri1608\sb261\sl-2 80\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Having considered the nature of man it remains to consider the nature of sin \up0 \exp ndtw-2\charscalex100 and its effect upon man. However, before sin can b e fully understood it is \up0 \expndtw0\charscalex102 necessary to understan d the principle of law. The following statements of Paul \up0 \expndtw-3\charsca lex100 indicate the relation of the law to sin: \par\pard\qj \li1800\sb0\sl-260\ slmult0 \par\pard\qj\li1800\ri1609\sb37\sl-260\slmult0\fi268 \up0 \expndtw0\char scalex104 "The sting of death is sin, and the strength of sin is the law." (1 Co rinthians \up0 \expndtw-2\charscalex100 15:56). \par\pard\ql \li2067\sb0\sl-276\ slmult0 \par\pard\ql\li2067\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 ". . . by the law is the knowledge of sin." (Romans 3:20). \par\pard\qj \li1800\ri1 623\sb261\sl-280\slmult0\fi294 \up0 \expndtw0\charscalex100 "I had not known sin , but by the law: for I had not known lust, except the law \up0 \expndtw-3\chars calex100 had said, Thou shalt not covet." (Romans 7:7). \par\pard\qj \li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi279 \up0 \expndt w-1\charscalex100 There have been two opposite tendencies among Christians in th eir relation to \up0 \expndtw-1\charscalex100 law: one towards antinomianism and the other toward legalism. Those who place \up0 \expndtw-2\charscalex100 great emphasis upon the fact that believers in this dispensation are not under law \up 0 \expndtw-1\charscalex100 but under grace are apt to feel that the law is worth less because of its inability to \up0 \expndtw0\charscalex105 save and that all rules for behavior should be discarded. However, the same \up0 \expndtw-3\charsc alex100 apostle who tells us that we are not under the law also tells us: \par\p ard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 "D o we then make void the law through faith? God forbid: yea, we establish \up0 \e xpndtw-3\charscalex100 the law." (Romans 3:31). \par\pard\ql \li2065\sb0\sl-276\ slmult0 \par\pard\ql\li2065\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 "Fo r I delight in the law of God after the inward man:" (Romans 7:22). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 It is true that the law has no ability to help the sinner (\ul0\nosupersub\cf12\f13\fs24 Romans 8:3\ul0\nosupersub\cf8\f9\fs24 ), but can \up0 \expndtw0\charscalex102 only condemn him and put him to death, but this does not mean that the law is \up0 \expndtw-2\charscalex100 bad. "... the law is holy, and the commandment holy, and just, and good." \up0 \ex pndtw-3\charscalex100 (Romans 7:12): it is the sinner who is bad. \par\pard\qj \ li1800\ri1616\sb262\sl-280\slmult0\fi280 \up0 \expndtw-2\charscalex100 On the ot her hand there is the tendency on the part of covenant theologians to \up0 \expn dtw-2\charscalex100 become legalistic by confusing law and grace. Berkhof, for e xample, states: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri16 08\sb13\sl-273\slmult0\fi134 \up0 \expndtw0\charscalex104 The covenant of Sinai (that is, the law of Moses) was essentially the \up0 \expndtw0\charscalex104 sa me as that established with Abraham, though the form differed \up0 \exp ndtw0\charscalex100 somewhat. This is not always recognized, and is not recognized by \up0 \expndtw-3\charscalex100 present day dispensationalists ... \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1608\sb2\sl-280\s lmult0\fi134 \up0 \expndtw0\charscalex102 If the Sinaitic covenant was indeed a covenant of works, in which legal \line \up0 \expndtw0\charscalex102 obedience w as the way of salvation, then it certainly was a curse for \par\pard\ql \li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 256 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg258}{\bkmkend Pg258}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li25 20\sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520

\sb0\sl-260\slmult0 \par\pard\qj\li2520\ri1591\sb186\sl-260\slmult0 \up0 \expndt w-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Israel, for it was imposed on a people that could not possibly obtain \up0 \expndtw-3\charscalex100 sa lvation by works.\ul0\super\cf22\f23\fs23 266 \par\pard\qj \li1800\sb0\sl-270\sl mult0 \par\pard\qj\li1800\ri1617\sb22\sl-270\slmult0\fi307 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 Berkhof is thus contending that the law was not a curse to Israel, but rather a \up0 \expndtw-1\charscalex100 gracious bless ing, and before he finishes he has the believer in this dispensation \up0 \expnd tw-2\charscalex100 half under the law. But what did Peter say about the law? \pa r\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1614\sb2\sl-280\slmul t0\fi268 \up0 \expndtw-2\charscalex100 "Now therefore why tempt ye God, to put a yoke upon the neck of the (Gentile) \up0 \expndtw-2\charscalex100 disciples, wh ich neither our fathers nor we were able to bear?" (Acts 15:10). \par\pard\qj \l i1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1624\sb19\sl-270\slmult0\fi309 \u p0 \expndtw0\charscalex100 The yoke was the law of Moses, cf. vs. 5. And what di d Paul say? "... Cursed \up0 \expndtw0\charscalex100 is every one that continuet h not in all things which are written in the book of the \up0 \expndtw-3\charsca lex100 law to do them." (Galatians 3:10). \par\pard\qj \li1800\sb0\sl-270\slmult 0 \par\pard\qj\li1800\ri1608\sb21\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex 107 Paul further calls the law a ministration of condemnation and of death (\ul 0\nosupersub\cf12\f13\fs24 2 \up0 \expndtw0\charscalex102 Corinthians 3:7, 9\ul0 \nosupersub\cf8\f9\fs24 ). The day the law was given about three thousand Israel ites \up0 \expndtw-3\charscalex100 experienced the curse of the law in death (\u l0\nosupersub\cf12\f13\fs24 Exodus 32:28\ul0\nosupersub\cf8\f9\fs24 ). \par\pard \ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \exp ndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 DEFINITION OF LAW \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The word law is used i n various ways in the Bible, as shall be pointed out later. \up0 \expndtw0\chars calex100 However, in the great majority of cases the word has reference to the m oral law \up0 \expndtw0\charscalex102 of God, especially as codified in the Ten Commandments, or as set forth in the \up0 \expndtw-3\charscalex100 covenant whic h God made with Israel at Mt. Sinai. \par\pard\qj \li1800\ri1604\sb262\sl-280\sl mult0\fi268 \up0 \expndtw0\charscalex102 Theologians generally distinguish be tween elemental law and published \line \up0 \expndtw0\charscalex100 command ments. Elemental law is law which is inwrought both in material nature \line \up 0 \expndtw0\charscalex104 (physical law), and in rational creatures (moral law) . In either case the law is \line \up0 \expndtw-2\charscalex100 considered to be an expression of the divine will. Strong says of elemental law: \par\pard\qj \l i2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb10\sl-275\slmult0\fi134 \u p0 \expndtw0\charscalex103 The expression of the divine will in the constitution of rational and free \line \up0 \expndtw0\charscalex103 agents, -- this we call moral law. This elemental law of our moral nature \line \up0 \expndtw0\charscal ex102 with which only we are now concerned, has all the characteristic s \line \up0 \expndtw0\charscalex100 mentioned as belonging to law in general. I t implies (a) a divine Lawgiver, \line \up0 \expndtw-1\charscalex100 or ordaini ng will. \up0 \expndtw-1\charscalex100 (b) Subjects, or moral beings upon whom the law \par\pard\qj \li2520\ri1608\sb0\sl-280\slmult0 \up0 \expndtw0\ch arscalex103 terminates. (c) General command, or expression of this will in the m oral \line \up0 \expndtw-2\charscalex100 constitution of the subjects. (d) Power , enforcing the command (e) Duty, or \line \up0 \expndtw-3\charscalex100 obligat ion to obey. \up0 \expndtw-3\charscalex100 (f) Sanctions, or pains a nd penalties for \par\pard\ql \li2520\sb4\sl-253\slmult0 \up0 \expndtw-3\cha rscalex100 disobedience.\ul0\super\cf22\f23\fs23 267 \par\pard\qj \li1800\sb0\sl -273\slmult0 \par\pard\qj\li1800\ri1608\sb18\sl-273\slmult0\fi268 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 Published commands, such as the Ten C ommandments and the ceremonies \line \up0 \expndtw0\charscalex100 of the Mosai c system, are what may be called either partial or temporary \line \up 0 \expndtw0\charscalex103 expressions of God's will. Ten words could not exhaust the will of God. Strong \line \up0 \expndtw-1\charscalex100 quotes C.H.M.: "Law

is the transcript of the mind of God as to what man ought to \par\pard\qj \li18 00\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri2085\sb95\sl-240\slmult0 \up0 \expnd tw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 266\ul0\nosu persub\cf7\f8\fs20 L. Berkhof, \ul0\nosupersub\cf24\f25\fs20 Systematic Theolog y\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 194 1), p. 297. \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 267\ul0\nosup ersub\cf7\f8\fs20 A. H. Strong, \ul0\nosupersub\cf24\f25\fs20 Systematic Theolo gy\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1907), p. 537. \ par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 257 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz364\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g259}{\bkmkend Pg259}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1609\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 be. But God is not merely law, but lo ve. There is more in his heart than could be \up0 \expndtw-1\charscalex100 wrapp ed up in the 'ten words.' Not the law, but only Christ, is the perfect image of \up0 \expndtw-4\charscalex100 God.''\ul0\super\cf22\f23\fs23 268 \par\pard\qj \l i1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \u p0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 One of the Ten Comman dments, that concerning the observance of the \up0 \expndtw-1\charscalex10 0 sabbath day, applied only to Israel as a distinctive feature of God's covenant with \up0 \expndtw0\charscalex100 that nation: "Wherefore the children of Israe l shall keep the sabbath, to observe \up0 \expndtw0\charscalex103 the sabbath th roughout their generations, for a perpetual covenant. It is a sign \up0 \expndtw -3\charscalex100 between me and the children of Israel for ever" (Exodus 31:16, 17). \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb20\sl270\slmult0\fi268 \up0 \expndtw0\charscalex104 Thus the sabbath and the ceremoni al laws related only to God's will for the \up0 \expndtw0\charscalex105 nation o f Israel and have no application to the Gentiles or to members of the \up0 \expn dtw-3\charscalex100 Body of Christ in this dispensation. \par\pard\ql \li1800\sb 0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charsca lex100 \ul0\nosupersub\cf6\f7\fs24 PROOF OF ELEMENTAL MORAL LAW \par\pard\qj \li 1800\ri1608\sb264\sl-277\slmult0\fi321 \up0 \expndtw0\charscalex100 \ul0\nosuper sub\cf8\f9\fs24 There are those who would deny the existence of elemental moral law, since \line \up0 \expndtw0\charscalex100 they deny the existence of the Law giver. However, entirely apart from the Bible \line \up0 \expndtw0\charscalex105 men universally act as though there is some kind of moral standard. When A \lin e \up0 \expndtw-1\charscalex100 says to B: "You ought not to do that," he is app ealing to some kind of standard of \line \up0 \expndtw0\charscalex105 conduct wh ich B should know about. We are not here speaking about social \line \up0 \expnd tw0\charscalex100 conventions but simply the principle of right and wrong. If on e is willing to admit \line \up0 \expndtw0\charscalex106 that even one thing can be called right and another thing wrong, then one is \line \up0 \expndtw0\chars calex100 admitting to a moral standard. This is not to say that all men agree on the same \line \up0 \expndtw0\charscalex102 moral standard, for the world has seen a number of moral philosophies: \line \up0 \expndtw0\charscalex10 2 Hedonism, Stoicism, Cynicism, Utilitarianism, etc. They all differ on what is the \line \up0 \expndtw0\charscalex100 supreme good, but they all recognize that

there is a good and a bad, a right and \line \up0 \expndtw0\charscalex100 a wro ng. Ethics is that branch of philosophy which seeks to determine which of \line \up0 \expndtw0\charscalex105 these moral systems is the best. But when we ask, w hich is the best, we are \line \up0 \expndtw-1\charscalex100 apparently measurin g each of these systems with a standard which is external to \line \up0 \expndtw -2\charscalex100 and above them all. \par\pard\qj \li1800\ri1608\sb265\sl-275\sl mult0\fi327 \up0 \expndtw0\charscalex100 Those who deny the existence of a moral standard try to explain our feelings \line \up0 \expndtw0\charscalex100 of guil t or of the violation of the rights of others on the basis that society sets its \line \up0 \expndtw-2\charscalex100 own standards which vary from place to plac e and from time to time. In answer to \line \up0 \expndtw-1\charscalex100 these claims we need to distinguish between social conventions and moral \li ne \up0 \expndtw-1\charscalex100 principles. For example, a law limiting the spe ed of a vehicle to 30 miles per hour \line \up0 \expndtw0\charscalex100 is a soc ial convention which may vary from one locality to another. But whatever \line \ up0 \expndtw-1\charscalex100 the limit, there is the moral principle that it is wrong to violate the law. There is no \line \up0 \expndtw0\charscalex107 society whose code of ethics states that it is good to violate constitutionally \line \ up0 \expndtw0\charscalex106 established laws, unless it be to incite revolution and overthrow the existing \line \up0 \expndtw-2\charscalex100 order. \par\pard\ qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi26 8 \up0 \expndtw0\charscalex103 If there is no moral standard which is elemental to our nature, then we may \line \up0 \expndtw0\charscalex100 say that we prefer one system of ethics to another, but there would be no basis \par\pard\ql \li18 00\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\ch arscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 268\ul0\nosupersub\ cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 548. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 25 8 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz353\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g260}{\bkmkend Pg260}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex106 \ul0\nosupersub\cf8\f9\fs24 for saying that one is better or more nearly right than another. We therefore \up0 \expndtw0\charscalex100 conclude t hat not only does the Bible teach that there is a moral standard which \up0 \exp ndtw-1\charscalex100 is the expression of the will of God for mankind, but that man's nature and man's \up0 \expndtw-1\charscalex100 actions confirm this fact. And if there is a moral standard it is inconceivable that it \up0 \expndtw0\char scalex102 could have been set up by a non-moral force or principle. Perhaps the clearest \up0 \expndtw-1\charscalex100 statement of the existence of elemental l aw in human nature is found in Romans \up0 \expndtw0\charscalex104 2:14, 15.: " For when the Gentiles, which have not the law (that is, the law of \up0 \expndt w0\charscalex100 Moses), do by nature the things contained in the law, these, ha ving not the law, \up0 \expndtw-2\charscalex100 are a law unto themselves: which show the work of the law written in their hearts, \up0 \expndtw-3\charscalex100 their conscience also bearing witness." \par\pard\ql \li1800\sb265\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE USE OF LAW IN T

HE NEW TESTAMENT \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8 \sl-276\slmult0 \up0 \expndtw-3\charscalex100 The word\ul0\nosupersub\cf29\f30\f s24 \ul0\nosupersub\cf25\f26\fs24 law\ul0\nosupersub\cf6\f7\fs24 is used 209 t imes in the New Testament \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Major emphasis is f ound in Romans, where it is used 77 times and in \line \up0 \expndtw0\ charscalex102 Galatians, where it occurs 30 times. These two epistles constantly contrast the \line \up0 \expndtw-1\charscalex100 doctrines of law and grace. It is interesting to note that Paul associates two other \line \up0 \expndtw-1\cha rscalex100 words with law: works and flesh; and two other words with grace: fait h and spirit. \line \up0 \expndtw-1\charscalex100 He states that the law is not of faith (\ul0\nosupersub\cf12\f13\fs24 Galatians 3:12\ul0\nosupersub\cf8\f9\fs2 4 ), and that if it is by grace it is \line \up0 \expndtw0\charscalex100 no more of works: otherwise grace is no more grace, but if it be of works, then it \lin e \up0 \expndtw-3\charscalex100 is no more grace: otherwise work is no more work (\ul0\nosupersub\cf12\f13\fs24 Romans 11:6\ul0\nosupersub\cf8\f9\fs24 ). \par\p ard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Different Laws Referred to in the New Testament \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\cha rscalex100 \ul0\nosupersub\cf8\f9\fs24 1. of works, \ul0\nosupersub\cf12\f13\fs2 4 Romans 3:27\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \li1800\sb0\sl-276\slmul t0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 2. of fa ith, \ul0\nosupersub\cf12\f13\fs24 Romans 3:17\ul0\nosupersub\cf8\f9\fs24 . \par \pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. of God, \ul0\nosupersub\cf12\f13\fs24 Romans 7:22, 2 5; 8:7\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \li1800\sb264\sl-276\slmult0 \u p0 \expndtw-3\charscalex100 4. of mind, \ul0\nosupersub\cf12\f13\fs24 Romans 7:2 3\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard \ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 5. of sin, \ul0\nosu persub\cf12\f13\fs24 Romans 7:23, 25; 8:2. \par\pard\ql \li1800\sb264\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 6. of Spirit, \ul 0\nosupersub\cf12\f13\fs24 Romans 8:2. \par\pard\ql \li1800\sb0\sl-276\slmult0 \ par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper sub\cf8\f9\fs24 7. of death, \ul0\nosupersub\cf12\f13\fs24 Romans 8:2. \par\pard \ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 8. of righteousness, \ul0\nosupe rsub\cf12\f13\fs24 Romans 9:31\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800 \ri1609\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex103 9. of Moses, \ul0\nosu persub\cf12\f13\fs24 1 Corinthians 9:9; Luke 2:22; 24:44; John 7:23; Acts 13:39; 15:5; \up0 \expndtw-2\charscalex100 28:23. \par\pard\ql \li1800\sb0\sl-276\slmu lt0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\no supersub\cf8\f9\fs24 10. of Christ, \ul0\nosupersub\cf12\f13\fs24 Galatians 6:2. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\n osupersub\cf7\f8\fs20 259 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard \sb0\sl-240{\bkmkstart Pg261}{\bkmkend Pg261}\par\pard\ql \li1800\sb0\sl-276\slm ult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmul t0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb108\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 11. of liberty, \ul 0\nosupersub\cf12\f13\fs24 James 1: 25; 2:12. \par\pard\ql \li1800\sb264\sl-276\ slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 12. of the Lor d\ul0\nosupersub\cf12\f13\fs24 , Luke 2:23, 24, 39. \par\pard\ql \li1800\sb0\sl276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 13. of the Jews, \ul0\nosupersub\cf12\f13\fs24 Acts 25:8\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \li1800\sb264\sl-276\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Different Usages of the W ord, "LAW" \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb 12\sl-274\slmult0\fi281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs2 4 1. In the majority of passages in the New Testament the word \ul0\nosupersub\c

f9\f10\fs24 law\ul0\nosupersub\cf8\f9\fs24 refers to the \line \up0 \expndtw0\c harscalex100 Mosaic Covenant in whole or in part. The entire legal system consis ted of three \line \up0 \expndtw0\charscalex100 parts: the commandments (moral) , the judgments (social), and the ordinances \line \up0 \expndtw0\charscalex100 (religious). This law system was imposed upon Israel during the dispensation of \line \up0 \expndtw0\charscalex105 Law, which was in force from Moses until the revelation given to Paul. Israel \line \up0 \expndtw0\charscalex102 during that time was said to be under the law. Christ was born and lived under \line \up0 \ expndtw0\charscalex102 the law (\ul0\nosupersub\cf12\f13\fs24 Galatians 4:4\ul 0\nosupersub\cf8\f9\fs24 ). Believers in this present dispensation are specifica lly \line \up0 \expndtw-2\charscalex100 described as being "... not under the la w, but under grace." (Romans 6:14, 15). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex1 00 2. The word is also used to describe what C. S. Lewis in \ul0\nosupersub\cf9\ f10\fs24 Mere Christianity\ul0\nosupersub\cf8\f9\fs24 calls \up0 \expndtw0\char scalex100 the \ul0\nosupersub\cf9\f10\fs24 Law of Human Nature\ul0\nosupersub\cf 8\f9\fs24 , or that which we have referred to as elemental moral \up0 \expndtw0\ charscalex107 law. This law has been in force in all dispensations, as it is a p art of human \up0 \expndtw0\charscalex107 nature. When Paul speaks of a time bef ore Moses when there was no law \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\c f12\f13\fs24 Romans 4:15; 5:13\ul0\nosupersub\cf8\f9\fs24 ), he is referring to written enactment of law. \par\pard\ql \li2067\sb0\sl-276\slmult0 \par\pard\ql\l i2067\sb9\sl-276\slmult0 \up0 \expndtw-2\charscalex100 3. Law sometimes refers t o civil law as enacted by man (\ul0\nosupersub\cf12\f13\fs24 Daniel 6:8, 12\ul0\ nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1612\sb261\sl-280\slmult0\fi281 \up0 \expndtw-1\charscalex100 4. Law sometimes refers to the whole revealed wil l of God. When the Psalmist \up0 \expndtw0\charscalex100 cried: "Open thou mine eyes, that I may behold wondrous things out of thy law." \up0 \expndtw-3\charsca lex100 (119:18), he was no doubt referring to the whole revealed word of God. \p ar\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-273\slm ult0\fi321 \up0 \expndtw0\charscalex100 5. Law sometimes means simply a principl e of operation, as when Paul says: \up0 \expndtw0\charscalex100 "I find then a l aw, that, when I would do good, evil is present with me." (Romans \up0 \expndtw0 \charscalex104 7:21). The law of the Spirit of life in Christ Jesus and the law of sin and death \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Ro mans 8:2\ul0\nosupersub\cf8\f9\fs24 ) would come under the same heading. \par\pa rd\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\ fi268 \up0 \expndtw0\charscalex106 6. Paul describes the relation of the believe r to Christ as under the law to \up0 \expndtw0\charscalex102 Christ (1 Corinthia ns 9:21). His usual expression for under law is \ul0\nosupersub\cf9\f10\fs24 hup o nomon\ul0\nosupersub\cf8\f9\fs24 , \up0 \expndtw-1\charscalex100 but there it is\ul0\nosupersub\cf12\f13\fs24 \ul0\nosupersub\cf9\f10\fs24 ennomous christou\ ul0\nosupersub\cf8\f9\fs24 , which Alford renders as "a subject of the law of \u p0 \expndtw0\charscalex100 Christ," which is referred to in \ul0\nosupersub\cf12 \f13\fs24 Galatians 6:2\ul0\nosupersub\cf8\f9\fs24 . \ul0\nosupersub\cf9\f10\fs2 4 Ennomos christou\ul0\nosupersub\cf8\f9\fs24 could almost be \up0 \expndtw-3\c harscalex100 translated \ul0\nosupersub\cf9\f10\fs24 inlawed to Christ\ul0\nosup ersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ ri1608\sb16\sl-272\slmult0\fi334 \up0 \expndtw-2\charscalex100 7. Men speak of t he laws of nature, such as the law of gravitation or the law of \line \up0 \expn dtw0\charscalex103 the conservation of energy, although it is doubtful whether t he Bible ever uses \line \up0 \expndtw0\charscalex100 the word in that sense. Ac tually the laws of nature are simply descriptions of the \line \up0 \expndtw0\ch arscalex102 manner in which matter behaves. Such laws cannot be broken but they can be \line \up0 \expndtw0\charscalex100 overcome by a superior law. The law of life which is in a tree can overcome the \line \up0 \expndtw-1\charscalex100 la w of gravity and lift many gallons of water to considerable heights every day. I n \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmul t0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmu lt0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 260 \par\pard\sect

\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg262}{\bkmkend P g262}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmu lt0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult 0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex102 \ ul0\nosupersub\cf8\f9\fs24 like manner the law of the Spirit of life in Christ J esus overcomes the law of sin \up0 \expndtw-3\charscalex100 and death. \par\pard \ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \exp ndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 LAW AS A PRINCIPLE AND LAW AS A DISPENSATION \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expnd tw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Much confusion has come about by a failure to distinguish between the \up0 \expndtw-1\charscalex100 pr inciple of law and the dispensation of law. Paul makes a number of statements \u p0 \expndtw-3\charscalex100 about the passing away of the law, such as: \par\par d\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1609\sb1\sl-280\slmult0\fi 134 \up0 \expndtw0\charscalex108 For Christ is the end of the law for righteousn ess to every one that \up0 \expndtw-3\charscalex100 believeth. (Romans 10:4). \p ar\pard\qj \li2520\ri1608\sb261\sl-280\slmult0\fi132 \up0 \expndtw-3\charscalex1 00 Wherefore, my brethren, ye also\ul0\nosupersub\cf12\f13\fs24 \ul0\nosupersub \cf8\f9\fs24 are become dead to the law by the body \up0 \expndtw-3\charscalex10 0 of Christ;... (Romans 7:4). \par\pard\ql \li2652\sb264\sl-276\slmult0 \up0 \ex pndtw-3\charscalex100 ... for ye are not under the law, but under grace. (Romans 6:14). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\ sl-275\slmult0\fi294 \up0 \expndtw0\charscalex102 And in \ul0\nosupersub\cf12\f1 3\fs24 2 Corinthians 3:7, 11, 13\ul0\nosupersub\cf8\f9\fs24 he speaks of the la w which was written and \line \up0 \expndtw0\charscalex102 engraven in stones as having been done away and abolished. What does Paul \line \up0 \expndtw0\charsc alex103 mean by these statements? In what sense has the law been done away? The \line \up0 \expndtw0\charscalex103 law forbade murder, theft, and adultery. Does Paul mean that under grace the \line \up0 \expndtw0\charscalex100 law against such behavior has been rescinded? Assuredly not, since Paul \line \up0 \expndtw0\charscalex104 speaks out very strongly against such practices. Neither is he saying that the \line \up0 \expndtw0\charscalex106 elemental law of human nature has come to an end, for Christians above all \line \up0 \expndtw0\charsc alex105 others have become sensitized to sin. He must, then, be speaking about t he \line \up0 \expndtw-1\charscalex100 dispensation or administration of law, wh ich was introduced by Moses, as having \line \up0 \expndtw-2\charscalex100 come to an end. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb 11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 Earlier it was pointed out that Paul always associates the law with the flesh \line \up0 \expndtw0\charscal ex100 and that he contends that the law is not of faith. When the law was dispen sed at \line \up0 \expndtw0\charscalex103 Mt. Sinai it was given to a people who , while under the promise of God and in \line \up0 \expndtw0\charscalex100 that sense the people of God, were as yet in actual experience in the flesh. The \lin e \up0 \expndtw0\charscalex102 dispensation of the Spirit had not yet come. They were not indwelt by the Holy \line \up0 \expndtw0\charscalex105 Spirit. They ha d not yet experienced personal regeneration. The writer to the \line \up0 \expnd tw-1\charscalex100 Hebrews describes these pre-Christian saints: "These all died in faith, not having \line \up0 \expndtw0\charscalex104 received the promises, but having seen them afar off, and were persuaded of \line \up0 \expndtw-2\chars calex100 them, and confessed that they were strangers and pilgrims on the earth" (11:13). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb1 4\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 Before fulfilling these prom ises to His people Israel, God purposed to place \up0 \expndtw0\charscalex100 th em under the dispensation of law in order to manifest fully and completely the \ up0 \expndtw0\charscalex104 true character of sin and the complete inability of the fleshly nature of man to \up0 \expndtw-3\charscalex100 please God. \par\pard \ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb9\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 Paul states very clearly God's purpose in giving the law: \p ar\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \

par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 261 \par\pard\sect\se ctd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg263}{\bkmkend Pg26 3}\par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \ par\pard\qj\li2520\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex102 \ul0 \nosupersub\cf8\f9\fs24 Now we know that what things soever the law saith, it sa ith to them who \line \up0 \expndtw0\charscalex104 are under the law: that every mouth may be stopped, and all the world \line \up0 \expndtw0\charscalex101 may become guilty before God. Therefore by the deeds of the law there \line \up0 \ex pndtw0\charscalex100 shall no flesh be justified: for by the law is the knowledg e of sin (Romans \line \up0 \expndtw-3\charscalex100 3:19, 20). \par\pard\li2520 \sb0\sl-276\slmult0\par\pard\li2520\sb5\sl-276\slmult0\fi0\tx9468 \up0 \expndtw0 \charscalex102 Moreover the law entered, that the offense might abound ...\tab \up0 \expndtw0\charscalex102 (Romans\par\pard\li2520\sb0\sl-274\slmult0\fi0 \up0 \expndtw0\charscalex102 5:20).\par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard \qj\li2520\ri1608\sb10\sl-270\slmult0 \up0 \expndtw0\charscalex103 ... But sin, that it might appear sin, working death in me by that which is \up0 \expndtw-1\c harscalex100 good; that sin by the commandment might become exceeding s inful. \up0 \expndtw-2\charscalex100 (Romans 7: 13). \par\pard\qj \li2520\sb0\sl -270\slmult0 \par\pard\qj\li2520\ri1608\sb21\sl-270\slmult0 \up0 \expndtw-1\char scalex100 Wherefore then serveth the law? It was added because of transgressions , \line \up0 \expndtw0\charscalex101 till the seed should come to whom the promi se was made;.. . (Galatians \line \up0 \expndtw-2\charscalex100 3:19). \par\pard \qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1616\sb2\sl-280\slmult0\fi2 85 \up0 \expndtw-1\charscalex100 Paul likewise shows the inability of the law to produce that which it demanded \up0 \expndtw-3\charscalex100 from man. It could produce neither righteousness nor life. \par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\ri1675\sb37\sl-260\slmult0 \up0 \expndtw0\charscalex105 For what the law could not do, in that it was weak through the flesh ... \up0 \expn dtw-3\charscalex100 (Romans 8:3). \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\p ard\qj\li2520\ri1609\sb4\sl-280\slmult0 \up0 \expndtw0\charscalex107 ... for if there had been a law given which could have given life, verily \up0 \expndtw-3\c harscalex100 righteousness should have been by the law. (Galatians 3:21). \par\p ard\ql \li2520\ri1617\sb261\sl-280\slmult0 \up0 \expndtw-1\charscalex100 For the re is verily a disannulling of the commandment going before for the \up0 \expndt w-1\charscalex100 weakness and unprofitableness thereof. For the law made nothin g perfect \up0 \expndtw-3\charscalex100 . (Hebrews 7:18, 19). \par\pard\qj \li18 00\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-274\slmult0\fi321 \up0 \expndtw0\charscalex100 Now the principle upon which law operates is not one of faith, as Paul plainly \line \up0 \expndtw-1\charscalex100 declares in Galatians 3:12, but "The man that doeth them shall live in them." Law \line \up0 \expndtw 0\charscalex105 demands doing or works. This is why Paul constantly speaks of th e works or \line \up0 \expndtw-2\charscalex100 deeds of the law. God as a righte ous Judge must justify any person who perfectly \line \up0 \expndtw0\charscalex1 00 fulfills His holy law (\ul0\nosupersub\cf12\f13\fs24 Romans 2:13\ul0\nosupers ub\cf8\f9\fs24 ). But the law was placed over sinful flesh and \line \up0 \expnd tw0\charscalex108 no flesh was ever able to fulfil the demands of the law. There fore God has \line \up0 \expndtw0\charscalex102 proven through the dispensation of law the exceeding sinfulness of sin and the \line \up0 \expndtw-3\charscalex1 00 absolute inability of the natural man to please God (\ul0\nosupersub\cf12\f13 \fs24 Romans 8:7, 8\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb265\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Objections \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\ slmult0\fi301 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Covenant theologians are anti-dispensational and therefore do not accept the \line \up0 \ expndtw0\charscalex100 above explanation. By making the Old Covenant a c ovenant of works the \line \up0 \expndtw0\charscalex105 dispensationalist is accused of teaching salvation by works, in the Old \line \up0 \expndtw 0\charscalex100 Testament. Buswell, for example, brings this criticism ag

ainst the Scofield \line \up0 \expndtw0\charscalex100 Reference Bible. But he states that some of the great Reformed theologians \par\pard\ql \li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\nosupersub\cf7\f8\fs20 262 \par\pard\sect\sectd\fs24\paperw12240\paperh1 5840\pard\sb0\sl-240{\bkmkstart Pg264}{\bkmkend Pg264}\par\pard\qj \li1800\sb0\s l-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb 118\sl-274\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 have also made statements which have given ground to the dispensationalists. \line \ up0 \expndtw0\charscalex105 He quotes Hodge and Calvin in particular. Hodge, in speaking of the Mosaic \line \up0 \expndtw0\charscalex105 covenant called it a l egal covenant, and quoted Christ, "do this and live." He \line \up0 \expndtw0\ch arscalex106 stated that we no longer need to render perfect obedience to the law as the \line \up0 \expndtw0\charscalex106 condition of salvation. He quotes Cal vin to the effect that Paul discriminates \line \up0 \expndtw0\charscalex100 bet ween law and the gospel and the fact that the law attributes righteousness to \l ine \up0 \expndtw-1\charscalex100 works, whereas the gospel bestows it freely wi thout works. Buswell concludes by \line \up0 \expndtw-2\charscalex100 saying: \p ar\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1588\sb11\sl-275\slm ult0\fi129 \up0 \expndtw0\charscalex100 We who adhere to "covenant theology" or "reformed theology," we who \line \up0 \expndtw0\charscalex101 strongly emphasiz e the unity of the covenant of grace, should approach \line \up0 \expndtw-1\char scalex100 our brethren who teach, "dispensationally," that there was an age of \line \up0 \expndtw-2\charscalex100 divinely ordained meritorious so teriology before Christ, and that "legal \line \up0 \expndtw-2\charscalex10 0 obedience" was ever "the condition of salvation"--we should approach \ line \up0 \expndtw-2\charscalex100 them with greater persuasiveness if we humbly remembered that this \line \up0 \expndtw-1\charscalex100 "dispensation al" idea of eternal life offered by means of legal obedience is \line \up0 \expn dtw0\charscalex100 inadvertently found in the writings of some of our g reatest reformed \line \up0 \expndtw-3\charscalex100 theologians.\ul0\super\cf2 2\f23\fs23 269 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri160 8\sb11\sl-275\slmult0\fi263 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\ fs24 We agree perfectly with Dr. Buswell and other reformed theologians that no \line \up0 \expndtw0\charscalex100 man ever attained or could ever attain eterna l life by legal obedience, but we do \line \up0 \expndtw0\charscalex100 contend that the Bible states that perfect legal obedience would be rewarded by \line \u p0 \expndtw0\charscalex100 justification. The point that Buswell and others do n ot seem to understand about \line \up0 \expndtw0\charscalex100 the dispensation al view is that dispensationalists do not contend that God \line \up0 \ expndtw0\charscalex100 ordained the law dispensation to the end that Israelites might be saved by legal \line \up0 \expndtw0\charscalex104 obedience, but rather to prove once and for all the impossibility of sinful flesh \line \up0 \expndtw 0\charscalex100 ever being able to do anything to please God. The law-flesh-work s combination, \line \up0 \expndtw0\charscalex102 having been proved a failure, God introduces His method, the grace-faith-spirit \line \up0 \expndtw0\charscale x100 combination, which fulfills all of the righteous requirements of His holy l aw. Just \line \up0 \expndtw0\charscalex105 as Israel had to go through Egypt an d the wilderness to learn many valuable \line \up0 \expndtw0\charscalex100 lesso ns, so they had to go through the dispensation of law before they inherited \lin e \up0 \expndtw-3\charscalex100 the promises. \par\pard\ql \li1800\sb0\sl-391\sl mult0 \par\pard\ql\li1800\sb19\sl-391\slmult0 \up0 \expndtw0\charscalex97 \ul0\n osupersub\cf16\f17\fs48 34\ul0\nosupersub\cf20\f21\fs32 THE NATURE OF SIN \par\ pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb21\sl-280\slmult 0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 In this chapter it shall be our purpose to answer such questions as: How did \up0 \expndtw0\cha rscalex100 sin originate? How does the Bible define sin? How do theologians defi ne it? Are \up0 \expndtw0\charscalex100 there degrees of sin? What effect did Ad am's sin have upon his posterity? What \up0 \expndtw0\charscalex103 effect does

sin have in the life of a Christian? What is the penalty for sin? And \up0 \expn dtw-3\charscalex100 what is the remedy for sin? \par\pard\qj \li1800\ri1608\sb26 1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 This section of Theology is known as \ul0\nosupersub\cf9\f10\fs24 Hamartiology\ul0\nosupersub\cf8\f9\fs24 f rom the Greek word for \line \up0 \expndtw0\charscalex103 sin, \ul0\nosupersub\c f9\f10\fs24 hamartano\ul0\nosupersub\cf8\f9\fs24 . Although sin occurs in both t he angelic as well as the human' \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pa rd\qj\li1800\ri1627\sb94\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\ cf23\f24\fs20\ul0\super\cf23\f24\fs19 269\ul0\nosupersub\cf7\f8\fs20 James Oliv er Buswell, Jr., \ul0\nosupersub\cf24\f25\fs20 A Systematic Theology of the Chri stian Religion\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Zondervan \up0 \expndt w-3\charscalex100 Publishing House, 1962), I, pp. 318, 319. \par\pard\ql \li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 263 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz408\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g265}{\bkmkend Pg265}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex108 \ul0\nosupersub\cf8\f9\fs24 sphere, Hamartiology is usually p laced under the general heading of \up0 \expndtw-3\charscalex100 Anthropolo gy. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmul t0 \par\pard\ql\li1800\sb15\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\no supersub\cf6\f7\fs24 THE ORIGIN OF SIN \par\pard\qj \li1800\ri1604\sb264\sl-276\ slmult0\fi325 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It has al ready been pointed out under Angelology that sin first originated with \up0 \exp ndtw0\charscalex100 Satan and his angels. We shall confine our discussion here t o the origin of sin in \up0 \expndtw-1\charscalex100 the human realm. \ul0\nosup ersub\cf12\f13\fs24 Genesis 3:1-13\ul0\nosupersub\cf8\f9\fs24 relates the histo ric account of the beginning of \up0 \expndtw0\charscalex100 sin with the first human beings. In the face of modern liberal views which would \up0 \expndtw-2\ch arscalex100 deny the historicity of the Genesis account, we must insist that the Biblical \up0 \expndtw0\charscalex102 account of Adam and Eve is fa ctual and not mythological, since Christ and the \up0 \expndtw0\charscalex100 Ne w Testament writers interpret it in a literal manner. If evolution, which is bas ic \up0 \expndtw0\charscalex104 to all modern, liberal views is true, then, of c ourse, there were no first human \up0 \expndtw0\charscalex105 beings. An animal over millions of years gradually turned into what we call a \up0 \expndtw0\chars calex100 human being today. Where in such a process is there place for speaking of the \up0 \expndtw0\charscalex105 first human being? But the Biblical account tells us that God created the first \up0 \expndtw-3\charscalex100 human pair and that subsequently they fell into sin. \par\pard\qj \li1800\sb0\sl-276\slmult0 \ par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 Jesus in \ul0\nosupersub\cf12\f13\fs24 Matthew 19:4 and 8\ul0\nosupersub\cf8\f9\ fs24 confirms the fact of the creation of Adam and \line \up0 \expndtw0\charsca lex106 Eve and of the change that came about through the entrance of sin into th e \line \up0 \expndtw0\charscalex104 world, and Paul, in Romans 5:12, gives perh aps the clearest statement in the \line \up0 \expndtw0\charscalex105 New Testame nt on this fact: "Wherefore, as by one man sin entered into the \line \up0 \expn dtw0\charscalex105 world, and death by sin; and so death passed upon all men, fo

r that all have \line \up0 \expndtw0\charscalex103 sinned." While the Scripture does not answer such philosophical questions as \line \up0 \expndtw0\charscalex1 00 why God permitted sin, or how sin could originate in a being who was the dire ct \line \up0 \expndtw0\charscalex103 creation of God, it does plainly state the fact that sin entered into the world by \line \up0 \expndtw0\charscalex102 Adam 's sin. It would seem inevitable if God were to create a responsible being \line \up0 \expndtw0\charscalex107 with the power of moral choice that there must be the possibility of sin, and \line \up0 \expndtw-2\charscalex100 apparently for w ise purposes known only to God, God permitted that being to sin. \par\pard\qj \l i1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 Although E ve was apparently the first to eat of the forbidden fruit, the \up0 \ expndtw0\charscalex103 responsibility for the sin is placed upon Adam. Paul stat es that "... the serpent \up0 \expndtw-1\charscalex100 beguiled Eve through his subtlety,..." (2 Corinthians 11:3), and in 1 Timothy 2:13, \up0 \expndtw0\charsc alex100 14 he states: "For Adam was first formed, then Eve. And Adam was not \up0 \expndtw-1\charscalex100 deceived, but the woman being deceived w as in the transgression." Since Adam \up0 \expndtw0\charscalex106 was the head, having been created first, and since he was not deceived but \up0 \expndtw-1\cha rscalex100 disobeyed God knowing fully that he was doing so, the main responsibi lity for the \up0 \expndtw-1\charscalex100 sin lay upon his shoulders. Eve, of c ourse, was in the transgression and suffered \up0 \expndtw0\charscalex105 the co nsequences along with Adam. Thus we may say that sin in the human \up0 \expndtw0 \charscalex100 realm originated in the free choice of Adam. It did not originate from any \up0 \expndtw-2\charscalex100 compulsion or any act o n the part of God. Adam was fully and completely \up0 \expndtw-3\charsc alex100 responsible for the first human sin. \par\pard\ql \li1800\sb0\sl-276\slm ult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 DEFINITIONS OF SIN \par\pard\ql \li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmu lt0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 264 \par\pard\sect \sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg266}{\bkmkend P g266}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmu lt0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult 0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi268 \up0 \expndtw0\charscale x103 \ul0\nosupersub\cf8\f9\fs24 The Scriptural concept of sin may be discovered from statements about sin \up0 \expndtw0\charscalex100 and from words used to d efine sin in the Bible. From these sources theologians \up0 \expndtw-3\charscale x100 have coined their definitions. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par \pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersu b\cf6\f7\fs24 Statements of Scripture \par\pard\qj \li2520\ri1608\sb261\sl-280\s lmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Whosoever commi tteth sin transgresseth also the law: for sin is the \line \up0 \expndt w-2\charscalex100 transgression of the law (more correctly, sin is lawlessness) (1 John 3:4). \par\pard\ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb8\sl -276\slmult0 \up0 \expndtw-3\charscalex100 All unrighteousness is sin: ... (1 Jo hn 5:17). \par\pard\ql \li2520\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex10 0 ... whatsoever is not of faith is sin. (Romans 14:23). \par\pard\qj \li2520\sb 0\sl-270\slmult0 \par\pard\qj\li2520\ri1608\sb19\sl-270\slmult0 \up0 \expndtw0\c harscalex103 But every man is tempted, when he is drawn away of his own lust, an d \up0 \expndtw-1\charscalex100 enticed. Then when lust hath conceived, it bring eth forth sin: and sin when \up0 \expndtw-2\charscalex100 it is finished bringet h forth death. (James 1:14,15). \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\par d\qj\li2520\ri1608\sb2\sl-280\slmult0 \up0 \expndtw-1\charscalex100 But if ye ha ve respect to persons, ye commit sin, and are convinced of the \up0 \expndtw0\ch arscalex102 law as transgressors. For whosoever shall keep the whole law, and yet \up0 \expndtw-3\charscalex100 offend in one point, he is guilty of all. (Jam es 2:9, 10). \par\pard\qj \li2520\ri1617\sb261\sl-280\slmult0 \up0 \expndtw-1\ch arscalex100 Therefore to him that knoweth to do good, and doeth it not, to him i t is sin. \up0 \expndtw-2\charscalex100 (James 4:17). \par\pard\ql \li1800\sb0\s

l-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 Words for sin \par\pard\qj \li1800\ri1609\sb261\s l-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Th e Hebrew word most frequently used is \ul0\nosupersub\cf9\f10\fs24 chata\ ul0\nosupersub\cf8\f9\fs24 , and the Greek word is \up0 \expndtw-3\charscal ex100 \ul0\nosupersub\cf9\f10\fs24 hamartano\ul0\nosupersub\cf8\f9\fs24 . Both m ean to miss the mark, to stumble, to fall, to err. \par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\c harscalex105 Sin is described by other words. It is \ul0\nosupersub\cf9\f10\fs24 transgression\ul0\nosupersub\cf8\f9\fs24 , a breaking over of the \up0 \expndtw 0\charscalex109 bounds of God's law. It is \ul0\nosupersub\cf9\f10\fs24 iniquity \ul0\nosupersub\cf8\f9\fs24 , a deviation from that which is right. It is \up0 \ expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 trespass\ul0\nosupersub\cf8\ f9\fs24 , the intrusion of self-will into the realm of divine authority. It is \ ul0\nosupersub\cf9\f10\fs24 unbelief\ul0\nosupersub\cf8\f9\fs24 , \up0 \expndtw0 \charscalex102 an insult to divine veracity. It is \ul0\nosupersub\cf9\f10\fs24 lawlessness\ul0\nosupersub\cf8\f9\fs24 , or spiritual anarchy. It is a \ul0\nosu persub\cf9\f10\fs24 coming \up0 \expndtw-3\charscalex100 short \ul0\nosupersub\c f8\f9\fs24 of the mark, a failure to measure up to the divine standard. \par\par d\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf6\f7\fs24 Theological definitions \par\pard\qj \li2520\sb0\sl-280\slmult0 \par \pard\qj\li2520\ri1617\sb1\sl-280\slmult0\fi132 \up0 \expndtw-2\charscalex100 \u l0\nosupersub\cf8\f9\fs24 Sin is lack of conformity to the moral law of God, eit her in act, disposition, \up0 \expndtw-3\charscalex100 or state.\ul0\super\cf22\ f23\fs23 270 \par\pard\ql \li2651\sb0\sl-276\slmult0 \par\pard\ql\li2651\sb8\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Sin is a t ransgression of, or want of conformity to the divine law.\ul0\super\cf22\f23\fs2 3 271 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slm ult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmul t0 \par\pard\ql\li1800\sb22\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\su per\cf23\f24\fs19 270\ul0\nosupersub\cf7\f8\fs20 A. H. Strong, \ul0\nosupersub\ cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1907,), p. 549. \par\pard\qj \li1800\ri1650\sb0\sl-240\slmult0 \u p0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs19 271\ul0\nosupersub\cf7\f8\fs 20 Charles Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosuper sub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., reprint 1940), \ up0 \expndtw-3\charscalex100 Vol. II, p. 180. \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 265 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz398\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g267}{\bkmkend Pg267}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1612\sb186\sl-260\slmult0\fi139 \up0 \ex pndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Sin may be defined ultimately as\ul0\nosupersub\cf9\f10\fs24 anything in the creature which does not \up0 \ex pndtw-2\charscalex100 express, or which is contrary to, the holy character of th e Creator\ul0\nosupersub\cf8\f9\fs24 .\ul0\super\cf22\f23\fs23 272 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw -3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Three-fold character of sin \par\pa

rd\qj \li1800\ri1605\sb261\sl-280\slmult0\fi308 \up0 \expndtw0\charscalex100 \ul 0\nosupersub\cf8\f9\fs24 Strong's definition above points out that sin is not li mited to acts, but includes \line \up0 \expndtw0\charscalex100 also disposition s and states. Scofield states: "Sin may be summarized as \line \up0 \ex pndtw0\charscalex105 threefold: An \ul0\nosupersub\cf9\f10\fs24 act\ul0\nosupers ub\cf8\f9\fs24 , the violation of, or want of obedience to the revealed will of \line \up0 \expndtw-2\charscalex100 God; a \ul0\nosupersub\cf9\f10\fs24 state\ul 0\nosupersub\cf8\f9\fs24 , absence of righteousness; a \ul0\nosupersub\cf9\f10\f s24 nature\ul0\nosupersub\cf8\f9\fs24 , enmity toward God.''\ul0\super\cf22\f23\ fs23 273 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1590\sb8\ sl-276\slmult0\fi283 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 W hen Scripture speaks of not doing a thing as sin, it is evident that sin cannot \line \up0 \expndtw0\charscalex102 be limited to an act. Jeremiah testified: "Th e heart is deceitful above all things, \line \up0 \expndtw0\charscalex100 and de sperately wicked: who can know it?" (17:9). Christ said: "Out of the heart \line \up0 \expndtw-2\charscalex100 proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, \line \up0 \expndtw-1\charscalex100 blas phemies: these are the things which defile a man" (Matthew 15:19). Here the \lin e \up0 \expndtw-2\charscalex100 state of man's heart is sinful. Often in Paul's usage of sin in the singular he refers \line \up0 \expndtw0\charscalex103 to the nature of fallen man. Sin is represented as existing in the nature before \line \up0 \expndtw-1\charscalex100 man becomes conscious of it: "when the commandmen t came, sin revived, and I \line \up0 \expndtw0\charscalex103 died" (Romans 7:9) . If sin revived, it must have been in the soul prior to being \line \up0 \expnd tw0\charscalex106 awakened by the law. Again, in this same context Paul makes se veral other \line \up0 \expndtw0\charscalex105 references to his sin nature: "Bu t sin, taking occasion by the commandment, \line \up0 \expndtw0\charscalex103 wr ought in me all manner of concupiscence .... For sin, taking occasion by the \li ne \up0 \expndtw0\charscalex100 commandment, deceived me, and by it slew me .... Now then it is no more I that \line \up0 \expndtw0\charscalex100 do it, but sin that dwelleth in me." The fact that sin is not only an act but a nature \line \ up0 \expndtw0\charscalex100 is borne out by the use of certain figures of speech. Christ spoke of the \line \up0 \expndtw0\charscalex100 impossibi lity of a good tree bringing forth evil fruit, and of a corrupt tree bringing \l ine \up0 \expndtw0\charscalex100 forth good fruit (\ul0\nosupersub\cf12\f13\fs24 Matthew 7:18\ul0\nosupersub\cf8\f9\fs24 ). Sinful acts are the fruit of a sinfu l nature. James \line \up0 \expndtw0\charscalex100 brings out the same truth whe n he asks: "Can a fig tree, my brethren, bear olive \line \up0 \expndtw0\charsca lex104 berries? either a vine figs? so can no fountain both yield salt water and fresh" \line \up0 \expndtw-1\charscalex100 (James 3:12). If man has a sin natur e the question naturally arises, from whence \line \up0 \expndtw-2\charscalex100 did he receive this nature? And this brings us to our next topic. \par\pard\qj \li1800\ri1613\sb261\sl-280\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersu b\cf6\f7\fs24 THE TRANSMITTED SIN NATURE OR THE EFFECT OF ADAM'S SIN ON HIS \up0 \expndtw-2\charscalex100 POSTERITY \par\pard\qj \li1800\ri1608\sb264\sl-276\slm ult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Adam by natu re when he was created was sinless and holy, but his nature \line \up0 \expndtw0 \charscalex100 underwent a change when he sinned. His nature became corrupted \u l0\nosupersub\cf12\f13\fs24 (Ephesians \line \up0 \expndtw-1\charscalex100 4:22\ ul0\nosupersub\cf8\f9\fs24 ). His understanding was darkened and he became alien ated from the life of \line \up0 \expndtw0\charscalex100 God (\ul0\nosupersub\c f12\f13\fs24 Ephesians 4:18\ul0\nosupersub\cf8\f9\fs24 ). His will became at en mity against God (\ul0\nosupersub\cf12\f13\fs24 Romans 8:7\ul0\nosupersub\cf8\ f9\fs24 ). \line \up0 \expndtw0\charscalex100 Scripture plainly teaches that Ada m transmitted this fallen, sinful nature to all of \line \up0 \expndtw0\charscal ex100 his posterity. This fact explains why sin is universal. Men since Adam's d ay are \line \up0 \expndtw0\charscalex100 born sinners. They do not become sinne rs by sinning, as did Adam: they sin \par\pard\qj \li1800\sb0\sl-220\slmult0 \pa r\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\ pard\qj\li1800\ri1632\sb31\sl-220\slmult0 \up0 \expndtw0\charscalex100 \ul0\supe

r\cf23\f24\fs20\ul0\super\cf23\f24\fs19 272\ul0\nosupersub\cf7\f8\fs20 James Ol iver Buswell, Jr., \ul0\nosupersub\cf24\f25\fs20 A Systematic Theology of the Ch ristian Religion\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Zondervan \up0 \expn dtw-3\charscalex100 Publishing House, 1962), Vol. I, p. 264. \par\pard\ql \li180 0\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 273 \ul0\nosupersub\cf7\f8\fs20 C. I. Scofield, \ul0\nosupersub\cf24\f25\fs20 Scofi eld Reference Bible\ul0\nosupersub\cf7\f8\fs20 (New York: Oxford University Pre ss, 1945), p. 1194. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\ch arscalex100 266 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz413\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g268}{\bkmkend Pg268}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1621\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 because they have a nature of sin. Th is sin nature is variously referred to as the \up0 \expndtw-3\charscalex100 Adam ic nature, original sin, inborn sin, or the old man. \par\pard\qj \li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\slmult0\fi268 \up0 \expndtw0 \charscalex103 The question may be asked: How is this sin nature communicated fr om one \up0 \expndtw0\charscalex100 generation to the next? David declared: "Beh old, I was shapen in iniquity; and in \up0 \expndtw-1\charscalex100 sin did my m other conceive me" (Psalm 51:5). Christ said: "That which is born of \up0 \expnd tw0\charscalex102 the flesh is flesh; and that which is born of the Spirit is sp irit" (John 3:6). Man's \up0 \expndtw-1\charscalex100 nature is received at birt h. Scripture does not reveal the mechanism whereby the \up0 \expndtw0\charscalex 103 moral nature is passed on from parent to child. We believe that the Traducia n \up0 \expndtw0\charscalex100 view is in accord with Scripture, that not only t he physical body is passed on by \up0 \expndtw0\charscalex100 procreation, but t he entire man. This is why we have referred to the \ul0\nosupersub\cf9\f10\fs24 transmitted \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 sin nature. Those who hold the Creation view of the soul believe that each new \up0 \expndt w0\charscalex100 soul is directly created by God and that God immediately impute s Adam's sin to \up0 \expndtw0\charscalex103 it, which causes its nature to beco me corrupted. According to this view the sin \up0 \expndtw0\charscalex102 nature and imputed sin are synonymous. The question thus arises, what is the \up0 \exp ndtw0\charscalex102 difference between the sin nature which is received from Adam and the \up0 \expndtw-3\charscalex100 imputation of Adam's sin to h is posterity? \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl -276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 IMPUTED S IN OF ADAM \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb 38\sl-260\slmult0\fi300 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs2 4 Two Greek words are translated \ul0\nosupersub\cf9\f10\fs24 impute\ul0\nosuper sub\cf8\f9\fs24 in the New Testament, \ul0\nosupersub\cf9\f10\fs24 logizomai\ul 0\nosupersub\cf8\f9\fs24 and \line \up0 \expndtw-2\charscalex100 \ul0\nosupersu b\cf9\f10\fs24 ellogao\ul0\nosupersub\cf8\f9\fs24 . The former occurs \up0 \e xpndtw-2\charscalex100 41 times and is variously translated: reasoned, \pa r\pard\qj \li1800\ri1607\sb8\sl-275\slmult0 \up0 \expndtw0\charscalex100 numbere d with, reckoned among, think, counted, accounted, esteemeth, laid to \line \up0 \expndtw-2\charscalex100 their charge, and imputed. The latter word occu

rs but twice, Romans 5:13, \line \up0 \expndtw0\charscalex105 \ul0\nosupersu b\cf9\f10\fs24 imputed\ul0\nosupersub\cf8\f9\fs24 , and Philemon 18, \ul0\nosup ersub\cf9\f10\fs24 put that on\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f 10\fs24 mine account\ul0\nosupersub\cf8\f9\fs24 . There are three major \line \u p0 \expndtw0\charscalex100 imputations mentioned in Scripture, the imputation of Adam's sin to all mankind, \line \up0 \expndtw0\charscalex100 the imputation of man's sin to Christ, and the imputation of God's righteousness \line \up0 \expn dtw0\charscalex100 to the believer. Imputation may be real or it may be judicial . A real imputation is \line \up0 \expndtw-1\charscalex100 the placing to one's account of that for which he is responsible, such as charging \line \up0 \expndt w-1\charscalex100 a man for a crime which he has committed. A judicial imputatio n is the reckoning \line \up0 \expndtw0\charscalex105 to one's account that for which another is responsible, as in the case of Paul \line \up0 \expndtw0\charsc alex103 when he told Philemon to charge him with any indebtedness which Onesimus \line \up0 \expndtw-2\charscalex100 had incurred. The imputation of our sin to Christ and of God's righteousness to us \line \up0 \expndtw0\charscalex100 are d efinitely judicial imputations. It might appear that the imputation of Adam's \l ine \up0 \expndtw-1\charscalex100 sin to us is also judicial, since we were seem ingly not present nor had any part in \line \up0 \expndtw0\charscalex100 Adam's first sin, but such is not the case. The natural man opposes this doctrine \line \up0 \expndtw0\charscalex100 on the very basis that Adam's sin was his own doin g and that no other individual \line \up0 \expndtw0\charscalex109 can be held ac countable for what he did. But whether we like it or not, the \line \up0 \expndt w-1\charscalex100 Scripture represents Adam as the seminal head of the whole hum an race. Every \line \up0 \expndtw0\charscalex100 human being is said to have be en in Adam, so that Paul could say: "As in Adam \line \up0 \expndtw0\charscalex1 02 all die" (1 Corinthians 15:22). In that same chapter God sees the whole human \line \up0 \expndtw0\charscalex102 race in one of two men: the first Adam or th e last Adam, the first man who is of \line \up0 \expndtw0\charscalex102 the eart h or the second Man, who is the Lord from heaven. Just as Levi was in \line \up0 \expndtw0\charscalex100 the loins of his great grandfather and paid tithes to M elchisedec years before he \line \up0 \expndtw-1\charscalex100 was born (\ul0\no supersub\cf12\f13\fs24 Hebrews 7:9, 10\ul0\nosupersub\cf8\f9\fs24 ), so the whol e human race was in Adam and partook \line \up0 \expndtw-2\charscalex100 of his first sin. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl -230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 267 \par\ pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg269}{\ bkmkend Pg269}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl -276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-2 76\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1604\sb9 2\sl-276\slmult0\fi308 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The central passage on the imputation of Adam's sin is \ul0\nosupersub\cf12\f13 \fs24 Romans 5:12-21.\ul0\nosupersub\cf8\f9\fs24 The \line \up0 \expndtw0\chars calex108 passage explains how sin and death came into the world. It is important to \line \up0 \expndtw0\charscalex106 understand what kind of death is here in view. The Bible speaks of physical \line \up0 \expndtw0\charscalex100 death, spi ritual death, and finally the second death. Unsaved people experience \line \up0 \expndtw0\charscalex102 or will experience all three of these deaths. However i n the present context the \line \up0 \expndtw-2\charscalex100 subject is physica l death. This death has passed upon all men, for that all sinned. \line \up0 \ex pndtw-1\charscalex100 But how did all sin? It is true that all people who are mo rally accountable commit \line \up0 \expndtw0\charscalex102 sinful acts, but thi s is not what Paul is talking about, for in such an event death \line \up0 \expn dtw0\charscalex102 would have come through many men and many transgressions. Pau l says that \line \up0 \expndtw0\charscalex103 death came by one man and by one specific sin. He explains in verses 13, 14 \line \up0 \expndtw0\charscalex104 th at the sin in view was not against the Mosaic law. Sin is imputed only when \lin e \up0 \expndtw0\charscalex102 there is law, and there was no Mosaic law from Ad am to Moses; and yet death \line \up0 \expndtw-2\charscalex100 reigned universa

lly during that period over those who did not commit a sin \line \up0 \expndtw-1\charscalex100 resembling the sin that brought death upon all men. A sin resembling Adam's sin \line \up0 \expndtw0\charscalex103 would have been an act of transgression against a positive command, but this \line \up0 \expndtw0\c harscalex100 kind of sin these persons did not commit. And yet they all died, in cluding infants \line \up0 \expndtw-1\charscalex100 who had not committed any si nful acts. But death is the penalty of sin, so that all \line \up0 \expndtw-1\ch arscalex100 of these who died must have been guilty of sin. Plainly, the sin whi ch Paul has in \line \up0 \expndtw-2\charscalex100 mind is the first sin of Adam . Their sin was not one simply that resembled Adam's \line \up0 \expndtw0\charsc alex102 sin: it was identical with his sin; they sinned in him and fell \ul0\nos upersub\cf9\f10\fs24 with\ul0\nosupersub\cf8\f9\fs24 him in that first \line \u p0 \expndtw-3\charscalex100 transgression. \par\pard\qj \li1800\sb0\sl-273\slmul t0 \par\pard\qj\li1800\ri1607\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscale x106 The fact that Paul means that all sinned in that one sin of Adam is further \up0 \expndtw0\charscalex100 brought out in vs. 18: "So then as through one tre spass the judgment came unto \up0 \expndtw0\charscalex100 all men to condemnatio n; even so through one act of righteousness the free gift \up0 \expndtw-3\charsc alex100 came unto all men to justification of life" (A.S.V.). \par\pard\qj \li18 00\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi283 \up0 \expndtw0\charscalex102 Paul is here comparing two acts of two men: the one act of Adam in sinning \line \up0 \expndtw0\charscalex100 which has brought death to all men, and the one righteous act of Christ in giving \line \up0 \expndtw-1\ch arscalex100 His life as a sacrifice for sin, which has made available the free g ift of life unto all \line \up0 \expndtw0\charscalex103 men. Thus, the fact coul d not be stated more plainly that physical death which \line \up0 \expndtw0\char scalex104 comes to infant and adult, saved and unsaved alike, is due to Adam's f irst sin \line \up0 \expndtw0\charscalex100 which has been imputed to all alike. It would surely not be justice on the part of \line \up0 \expndtw0\charscalex10 3 God to impute sin to people who were not guilty of that sin. Therefore, there is \line \up0 \expndtw0\charscalex100 but one conclusion, and that is that all w ere in Adam and all partook of that race \line \up0 \expndtw-1\charscalex100 sin . \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274 \slmult0\fi282 \up0 \expndtw-1\charscalex100 It will be seen from the above that there is a difference between the sin nature \up0 \expndtw-2\charscalex100 whic h we all have received from Adam and the imputation of Adam's sin to us all. \up 0 \expndtw-2\charscalex100 The sin nature has come down to us mediately, that is , from father to son through \up0 \expndtw-1\charscalex100 all of the generation s which have intervened from Adam's day. The imputation of \up0 \expndtw0\charsc alex100 Adam's sin, on the other hand, has come to us immediately, directly from Adam \up0 \expndtw0\charscalex100 to us, without any intervening generatio ns. The sin nature has to do with \up0 \expndtw0\charscalex102 \ul0\nosup ersub\cf9\f10\fs24 corruption\ul0\nosupersub\cf8\f9\fs24 and involves \ul0\nosu persub\cf9\f10\fs24 spiritual death\ul0\nosupersub\cf8\f9\fs24 . The imputation has to do with \ul0\nosupersub\cf9\f10\fs24 guilt\ul0\nosupersub\cf8\f9\fs24 an d \up0 \expndtw-3\charscalex100 involves physical death. \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\chars calex100 \ul0\nosupersub\cf7\f8\fs20 268 \par\pard\sect\sectd\fs24\paperw12240\p aperh15840\pard\sb0\sl-240{\bkmkstart Pg270}{\bkmkend Pg270}\par\pard\qj \li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\ri1574\sb92\sl-276\slmult0\fi268 \up0 \expnd tw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Strong lists six different theorie s of imputation which have been held in the \line \up0 \expndtw-2\charscalex100 church at large.\ul0\super\cf22\f23\fs23 274\ul0\nosupersub\cf8\f9\fs24 Three of these theories contend that no guilt or condemnation \line \up0 \expndtw0\ch arscalex100 has come to the race on account of Adam's sin: the Pelagian, the Arm inian, and \line \up0 \expndtw-1\charscalex100 the New School. The other three, the Federal, the Placean, and the Augustinian, \line \up0 \expndtw0\charscalex10

0 confess that Adam's sin has brought guilt and condemnation upon the whole of \ line \up0 \expndtw0\charscalex105 mankind. In answer to the question, How did al l sin? The Pelagian says, "By \line \up0 \expndtw-1\charscalex100 following Adam 's example." The Arminian says: "By consciously ratifying Adam's \line \up0 \exp ndtw0\charscalex108 own deed, in spite of the Spirit's aid." The New School says , "By voluntary \line \up0 \expndtw0\charscalex100 transgression of known law." The Federal says: "By being accounted sinners in \line \up0 \expndtw0\charscalex 104 Adam's sin." The Placean says: "By possessing a depraved nature." And the \l ine \up0 \expndtw0\charscalex105 Augustinian, which is almost identical with the position which we have taken, \line \up0 \expndtw-1\charscalex100 says: "By hav ing part in the sin of Adam, as seminal head of the race." In answer \line \up0 \expndtw0\charscalex103 to the question, What is imputed? the Pelagian says: "Ev ery man's own sins." \line \up0 \expndtw0\charscalex100 The Arminian says, "Only man's own sins and ratifying of this nature." The New \line \up0 \expndtw-1\cha rscalex100 School says: "Man's individual acts of transgression." The Federal sa ys: "Adam's \line \up0 \expndtw-1\charscalex100 sin, man's own corruption, a nd man's own sins." The Placean says: "Only \line \up0 \expndtw0\charscal ex102 depraved nature and man's own sins." And the Augustinian says: "Adam's sin , \line \up0 \expndtw-3\charscalex100 our depravity, and our own sins." \par\par d\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb10\sl-275\slmult0\f i304 \up0 \expndtw-1\charscalex100 Having demonstrated the fact that Scripture t eaches that Man is born into this \line \up0 \expndtw-1\charscalex100 world with a corrupt, sinful nature and with the guilt of Adam's sin imputed to him, \line \up0 \expndtw0\charscalex107 we next ask, How serious is man's condition in sin ? Does he have ability in \line \up0 \expndtw0\charscalex104 himself to free him self from sin and to save himself, or is his case completely \line \up0 \expndtw -2\charscalex100 hopeless apart from the grace of God? This brings us to our nex t topic: \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 MAN'S DEPRAVITY UNDER SIN \par\pard\qj \li1800\sb0\ sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndt w0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The first question which arises is, Is man's depravity partial or total? Is man \up0 \expndtw0\charscalex106 partia lly incapacitated by sin, or is he completely unable in and of himself to \up0 \ expndtw0\charscalex100 please God? The following statements of Scripture should leave us in no doubt \up0 \expndtw-3\charscalex100 about the answer from God's W ord. \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1608\sb14\sl273\slmult0\fi143 \up0 \expndtw0\charscalex102 As it is written, There is none r ighteous, no, not one: there is none that \line \up0 \expndtw0\charscalex104 see keth after God. They are all gone out of the way, they are together \line \up0 \ expndtw-1\charscalex100 become unprofitable; there is none that doeth good, no, not one (Romans \line \up0 \expndtw-2\charscalex100 3:10-12). \par\pard\qj \li25 20\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1609\sb2\sl-280\slmult0\fi120 \up0 \ expndtw0\charscalex103 For when we were yet without strength, in due time Christ died for the \up0 \expndtw-3\charscalex100 ungodly. (Romans 5:6). \par\pard\qj \li2520\ri1623\sb261\sl-280\slmult0\fi165 \up0 \expndtw0\charscalex100 For when ye were the servants of sin, ye were free from righteousness. \up0 \expndtw-3\ch arscalex100 (Romans 6:20). \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\ li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li 1800\sb172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20 \ul0\super\cf23\f24\fs19 274\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub \cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 628. \par\pard\ql \li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 269 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz350\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768}

} {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g271}{\bkmkend Pg271}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1609\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 For I know that in me (that is, in m y flesh,) dwelleth no good thing: ... \up0 \expndtw-3\charscalex100 (Romans 7: 18). \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\ri1608\sb22\sl270\slmult0\fi134 \up0 \expndtw-2\charscalex100 Because the carnal mind is enmit y against God: for it is not subject to the \up0 \expndtw0\charscalex107 law of God, neither indeed can be. So then they that are in the flesh \up0 \expndtw-3\c harscalex100 cannot please God. (Romans 8:7, 8). \par\pard\qj \li2520\sb0\sl-276 \slmult0 \par\pard\qj\li2520\ri1608\sb10\sl-276\slmult0\fi134 \up0 \expndtw0\cha rscalex102 This I say therefore, and testify in the Lord, that ye henceforth wal k not \up0 \expndtw0\charscalex109 as other Gentiles walk, in the vanity of their mind, having the \up0 \expndtw0\charscalex100 understanding darkene d, being alienated from the life of God through the \up0 \expndtw0\charscalex105 ignorance that is in them, because of the blindness of their heart: who \up0 \e xpndtw0\charscalex104 being past feeling have given themselves over unto lascivi ousness, to \up0 \expndtw-3\charscalex100 work all uncleanness with greediness. (Ephesians 4:17-19). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \ri1605\sb10\sl-275\slmult0\fi307 \up0 \expndtw0\charscalex100 When we say that unregenerate man is totally depraved we must explain that \up0 \expndtw-1\charsc alex100 we do not mean either that he is devoid of all moral qualities or that h e is guilty of \up0 \expndtw0\charscalex105 every conceivable sin. Judged by hum an standards the natural man may be \up0 \expndtw-1\charscalex100 highly moral and even religious. However, the doctrine of total depravity is \up0 \ expndtw-2\charscalex100 related to the Divine standard, and judged by that measu re man in his state of sin \up0 \expndtw-2\charscalex100 is totally incapable of pleasing God. Man's will is in a state of enmity against God, \up0 \expndtw0\ch arscalex107 so that regardless of what he does he cannot please God. The first a nd all\up0 \expndtw0\charscalex100 inclusive demand of God's law is love for God and the natural man is supremely \up0 \expndtw0\charscalex103 determined by a p reference of self to God. And without faith it is impossible to \up0 \expndtw-3\ charscalex100 please God, and the natural man does not believe God. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi324 \up0 \expndtw0\charscalex100 At this point it is fitting to ask, Are there degrees of sin? Are some sins more \line \ up0 \expndtw0\charscalex100 deadly than others, or is all sin the same before Go d? There is a sense in which \line \up0 \expndtw0\charscalex100 all sin, because it is against an infinite God, is of an infinite character. However, \line \up0 \expndtw0\charscalex100 since every man will be judged according to his works, and since some shall be \line \up0 \expndtw0\charscalex103 beaten with few strip es and others with many (\ul0\nosupersub\cf12\f13\fs24 Luke 12:47, 48\ul0\nosupe rsub\cf8\f9\fs24 ), it appears that \line \up0 \expndtw-1\charscalex100 God must judge some sins worse than others. On the other hand, Scripture does \line \up0 \expndtw0\charscalex106 not make a graded catalog of sins. The sinfulness of a particular sin can be \line \up0 \expndtw-2\charscalex100 judged only by God. Se e \ul0\nosupersub\cf12\f13\fs24 John 19:11\ul0\nosupersub\cf8\f9\fs24 and \ul0\ nosupersub\cf12\f13\fs24 Hebrews 10:28, 29\ul0\nosupersub\cf8\f9\fs24 for degre es of guilt. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\ sb8\sl-276\slmult0\fi292 \up0 \expndtw-1\charscalex100 The Church of Rome distin guishes between venial and mortal sins and claims \up0 \expndtw0\charscalex106 t o be able to determine the precise malignity of every offense and assign its \up 0 \expndtw0\charscalex100 proper penance at the confessional. Venial sins are ac ts which are inconsistent \up0 \expndtw0\charscalex102 with perfect righteousnes s, but which, because of want of deliberation or of the \up0 \expndtw0\charscale x102 minuteness of the matter, do not take away sanctifying grace. Strong quotes

J. \up0 \expndtw-3\charscalex100 Spencer Kennard: \par\pard\qj \li2520\ri1608\s b265\sl-275\slmult0\fi134 \up0 \expndtw0\charscalex103 Roman Catholicism in Ital y presents the spectacle of the authoritative \line \up0 \expndtw-2\charscalex10 0 representatives and teachers of morals and religion themselves living in all \ line \up0 \expndtw0\charscalex104 forms of deceit, corruption, and tyranny; and, on the other hand, \line \up0 \expndtw-1\charscalex100 discriminating between venial and mortal sin, classing as venial sins lying, \line \up0 \expnd tw-1\charscalex100 fraud, fornication, marital infidelity, and even murder, all of which may be \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 270 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg2 72}{\bkmkend Pg272}\par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\s b0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0 \sl-270\slmult0 \par\pard\qj\li2520\ri1612\sb137\sl-270\slmult0 \up0 \expndtw-1\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 atoned for and forgiven or even permit ted by the mere payment of money; \up0 \expndtw-1\charscalex100 and at the same time classing as mortal sins disrespect and disobedience \up0 \expndtw-3\charsca lex100 to the church.\ul0\super\cf22\f23\fs23 275 \par\pard\qj \li1800\sb0\sl-26 0\slmult0 \par\pard\qj\li1800\ri1604\sb39\sl-260\slmult0\fi268 \up0 \expndtw0\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 Strong states that the following di stinctions are indicated in Scripture as \up0 \expndtw-3\charscalex100 invo lving different degrees of guilt:\ul0\super\cf22\f23\fs23 276 \par\pard\qj \li18 00\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\slmult0\fi285 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. The sin of nature, or or iginal sin, as contrasted with personal transgression. \up0 \expndtw0\charscalex 103 The relative innocence of childhood is contrasted with personal sins (\ul0\n osupersub\cf12\f13\fs24 Matthew \up0 \expndtw0\charscalex100 19:14\ul0\nosupersu b\cf8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\fs24 23:32\ul0\nosupersub\cf8\f9\fs2 4 ). We believe, however, that original sin is condemnable and that \up0 \expndt w-1\charscalex100 apart from God's grace through the death of Christ all, includ ing those who die in \up0 \expndtw-2\charscalex100 infancy, would have been lost . \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\ slmult0\fi268 \up0 \expndtw0\charscalex102 2. Sins of ignorance are contrasted w ith the sins of knowledge. (Luke 12:47, \up0 \expndtw0\charscalex106 48 has al ready been quoted.) Christ prayed for Israel's forgiveness in \up0 \expn dtw0\charscalex100 condemning Him to death upon the basis of their ignorance (\u l0\nosupersub\cf12\f13\fs24 Luke 23:34\ul0\nosupersub\cf8\f9\fs24 ), which \up0 \expndtw-2\charscalex100 resulted in extended mercy to that nation and the offer of the kingdom in the early \up0 \expndtw0\charscalex104 chapters of the Acts, (cf. \ul0\nosupersub\cf12\f13\fs24 Acts 3:17-21\ul0\nosupersub\cf8\f9\fs24 ). Paul claims to have obtained mercy \up0 \expndtw-3\charscalex100 because he "did it ignorantly in unbelief" (1 Timothy 1:13). \par\pard\qj \li1800\sb0\sl-273\sl mult0 \par\pard\qj\li1800\ri1586\sb14\sl-273\slmult0\fi268 \up0 \expndtw-2\chars calex100 3. Sins of infirmity are contrasted with sins of presumption. The Psalmist \up0 \expndtw0\charscalex103 prayed: "Cleanse thou me from \ul0\n osupersub\cf9\f10\fs24 secret\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f1 0\fs24 faults\ul0\nosupersub\cf8\f9\fs24 . Keep back thy servant also from \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 presumptuous\ul0\nosupersu b\cf8\f9\fs24 sins" (Psalm 19:12, 13). Human law also makes a differe nce \up0 \expndtw-3\charscalex100 between premeditated and unpremeditated crimes . \par\pard\qj \li1800\ri1609\sb265\sl-276\slmult0\fi307 \up0 \expndtw0\charscal ex100 4. The sin of incomplete obduracy is contrasted with the sin of final obdu racy. \line \up0 \expndtw-1\charscalex100 Strong identifies the sin of final obd uracy with the sin against the Holy Spirit. And \line \up0 \expndtw0\charscalex1 03 he makes the sin against the Holy Spirit to be that of the culmination of a l ong \line \up0 \expndtw0\charscalex100 course of self-hardening and self-depravi ng. It is no doubt true that men may sin \line \up0 \expndtw-2\charscalex100 aga inst the conscience until it becomes scared, but this is sin against self and no t \line \up0 \expndtw0\charscalex100 sin against the Holy Spirit, except in the

sense that all sin is sin against God and \line \up0 \expndtw-1\charscalex100 th erefore sin against the Holy Spirit. But in \ul0\nosupersub\cf12\f13\fs24 Matthew \up0 \expndtw-3\charscalex100 12:31, \up0 \expndtw-1\charscalex100 32\ ul0\nosupersub\cf8\f9\fs24 Christ is \par\pard\qj \li1800\ri1607\sb1\sl-280\s lmult0 \up0 \expndtw0\charscalex106 contrasting all other kinds of sin with the specific sin against the Holy Spirit. \up0 \expndtw-1\charscalex100 Strong sees nothing dispensational about this sin, but he comes very near to the \up0 \expnd tw-3\charscalex100 truth at the end of his discussion when he states: \par\pard\ qj \li1800\ri1608\sb264\sl-276\slmult0\fi335 \up0 \expndtw0\charscalex100 "Jesus warns the Jews against it, - he does not say they had already \lin e \up0 \expndtw0\charscalex100 committed it. They would seem to have committed i t when, after Pentecost, they \line \up0 \expndtw0\charscalex107 added to their rejection of Christ the rejection of the Holy Spirit's witness to \line \up0 \ex pndtw0\charscalex103 Christ's resurrection.\u8221?\ul0\super\cf22\f23\fs23 277\u l0\nosupersub\cf8\f9\fs24 Israel's sin against Christ was forgiven when Chri st \line \up0 \expndtw0\charscalex102 prayed: "Father, forgive them; for they kn ow not what they do." The Holy Spirit \line \up0 \expndtw0\charscalex103 was not yet given while Christ was upon the earth. Hence they could not have \line \up0 \expndtw0\charscalex103 sinned against Him until the day of Pentecost when He w as poured out upon \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\s b172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\s uper\cf23\f24\fs19 275\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\ f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 648. \par\pard\ql \li1800\ri4031\ sb0\sl-240\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 276\ul 0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosuper sub\cf7\f8\fs20 ., pp. 648-652. \line \up0 \expndtw-3\charscalex100 \ul0\super\c f23\f24\fs19 277\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs 20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 652. \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 271 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz466\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g273}{\bkmkend Pg273}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1548\sb113\sl-275\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Israel. When Israel sinned again st Christ in the flesh they were sinning in \line \up0 \expndtw-2\charsc alex100 ignorance, but at Pentecost and thereafter they were sinning in the full light of the \line \up0 \expndtw0\charscalex106 Holy Spirit. Israel had come to a great crisis point, similar to that of Kadesh-\line \up0 \expndtw0\charscalex 100 barnea. Israel at Kadesh was confronted with the decision to go in and posse ss \line \up0 \expndtw0\charscalex100 the land of Canaan, but they turned back i n unbelief and even though they tried \line \up0 \expndtw0\charscalex107 to chan ge their minds later and presumed to go, they were smitten by their \line \up0 \ expndtw-1\charscalex100 enemies and wandered for forty years in the desert until that whole generation of \line \up0 \expndtw0\charscalex103 adults had perished . Just so at Pentecost, Israel had come to the place where \line \up0 \expndtw0\ charscalex100 God was ready to restore the kingdom to them and to send back Jesu s Christ if \line \up0 \expndtw0\charscalex100 they would only repent, but they sinned against the Holy Spirit and this sin was \line \up0 \expndtw-3\charscalex

100 not forgiven the nation. The kingdom was rejected by Israel and I srael was \line \up0 \expndtw0\charscalex103 rejected by God, and then God call ed out a new apostle and revealed through \line \up0 \expndtw-1\charscalex100 hi m the previously unprophesied dispensation of the mystery. Thus the si n \line \up0 \expndtw-2\charscalex100 against the Holy Spirit is distinctly disp ensational and could have been committed \line \up0 \expndtw-3\charscalex100 onl y by national Israel during the Pentecostal era. \par\pard\qj \li1800\ri1608\sb2 65\sl-276\slmult0\fi275 \up0 \expndtw-2\charscalex100 The Nazarene hymn, \ul0\no supersub\cf9\f10\fs24 Have You Counted the Cost\ul0\nosupersub\cf8\f9\fs24 ? beg ins: "There's a line that \up0 \expndtw0\charscalex100 is drawn by rejecting our Lord, Where the call of His Spirit is lost." This was true \up0 \expndtw-1\char scalex100 in relation to Israel at Pentecost, but it is not true of individual s inners today. God \up0 \expndtw0\charscalex105 does not close the door on any on e today, but it is true that sinners close the \up0 \expndtw0\charscalex106 door upon themselves and through continual hardening of their hearts bring \up0 \exp ndtw-3\charscalex100 themselves to the place of what Strong calls \ul0\nosupersu b\cf9\f10\fs24 final obduracy\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \li1800\ sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 THE FORGIVENESS OF SINS \par\pard\qj \li1800 \ri1608\sb264\sl-276\slmult0\fi289 \up0 \expndtw-1\charscalex100 \ul0\nosupersub \cf8\f9\fs24 The forgiveness of sins is not to be equated with Salvation. Forgiv eness is but \line \up0 \expndtw-2\charscalex100 a small part of Salvation. Salv ation includes all that God does in giving eternal life \line \up0 \expndtw0\cha rscalex102 to the one who believes. Chafer mentions thirty-three distinct works which God \line \up0 \expndtw0\charscalex106 does in Salvation,\ul0\super\cf22\f 23\fs23 278\ul0\nosupersub\cf8\f9\fs24 and forgiveness is one of them. There ar e two kinds of \line \up0 \expndtw0\charscalex100 forgiveness which must be diff erentiated. Judicial forgiveness is the forgiving of \line \up0 \expndtw-1\chars calex100 the penalty of sin. At the moment of salvation God judicially forgives the sinner of \line \up0 \expndtw0\charscalex103 all of his sins (\ul0\nosupersu b\cf12\f13\fs24 Colossians 2:13\ul0\nosupersub\cf8\f9\fs24 ). This means that he will never be brought into \line \up0 \expndtw-1\charscalex100 judgment in orde r to pay the penalty for his sins, for the simple reason that Christ \line \up0 \expndtw0\charscalex100 has already borne that penalty in His own body on the tr ee. After one has been \line \up0 \expndtw0\charscalex103 thus judicially forgiv en and has become a member of the family of God he still \line \up0 \expndtw0\ch arscalex108 retains a sinful nature, which means that as a child of God there is still the \line \up0 \expndtw0\charscalex102 possibility and the probability of committing sinful acts. The committing of such \line \up0 \expndtw0\charscalex1 03 acts does not undo the other thirty-two or more things that God wrought in hi s \line \up0 \expndtw0\charscalex104 salvation and thus bring him back into an u nsaved condition. The once-for-all \line \up0 \expndtw-2\charscalex100 forgivene ss of all of his sins guarantees against such a thing ever happening. But \line \up0 \expndtw-1\charscalex100 such sin within the family of God is still sin and needs to be dealt with. God deals \line \up0 \expndtw0\charscalex103 with His c hild, not as a judge would deal with a criminal, but as a father would \line \up 0 \expndtw0\charscalex102 deal with his child. We have therefore chosen to call the forgiveness which the \line \up0 \expndtw0\charscalex102 heavenly Father bes tows upon His child, \ul0\nosupersub\cf9\f10\fs24 parental forgiveness.\ul0\nosu persub\cf8\f9\fs24 It is based upon \par\pard\ql \li1800\sb0\sl-230\slmult0 \pa r\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up 0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 278\ ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs20 Systemat ic Theology\ul0\nosupersub\cf7\f8\fs20 (Dallas: Dallas Seminary Press, 1947), V ol. II, pp. 326-329. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\c harscalex100 272 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz418\shplid0

{\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g274}{\bkmkend Pg274}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1616\sb186\sl-260\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 the efficacy of Christ's death, as i s judicial forgiveness, but it relates only to those \up0 \expndtw-3\charscalex1 00 who have come into a saving relationship through faith in Christ. \par\pard\q j \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-276\slmult0\fi28 0 \up0 \expndtw-1\charscalex100 Sin in the life of a Christian is not to be take n lightly because it does not forfeit \up0 \expndtw0\charscalex104 one's salvati on. It is indeed a very serious matter. Sin always brings a loss of \up0 \expndt w0\charscalex100 some kind. For the Christian who sins there is the loss of expe riential fellowship \up0 \expndtw-2\charscalex100 with God, the loss of the joy of salvation, the loss of confidence in prayer, and the \up0 \expndtw0\charscale x100 loss of peace of mind and heart. Besides the personal loss, reproach is bro ught \up0 \expndtw-3\charscalex100 upon other believers and upon Christ Himself. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1607\sb12\sl-274\ slmult0\fi268 \up0 \expndtw0\charscalex102 John warns the believer against suppo sing that he has no sin or that he has \line \up0 \expndtw0\charscalex103 not si nned, and he tells him what to do and what Christ has to do in the event \line \ up0 \expndtw0\charscalex107 that he does sin. He must confess his sin, not to a priest but to God, for the \line \up0 \expndtw0\charscalex103 Father's forgivene ss. Paul says almost the same thing in 1 Corinthians 11:31, \line \up0 \expndtw1\charscalex100 only he calls it \u8220?judging ourselves" instead of confessing . Confessing is the result \line \up0 \expndtw0\charscalex100 of self-judgment. But what happens if the believer does not judge himself? Paul \line \up0 \expndt w0\charscalex108 goes on to say that the Lord will then take matters into His ow n hands and \line \up0 \expndtw-2\charscalex100 administer discipline to the end that he should not be condemned with the world. \par\pard\qj \li1800\sb0\sl-273 \slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi265 \up0 \expndtw-2\ch arscalex100 Not only is the believer involved when he commits sin, but John goes on to say \up0 \expndtw0\charscalex100 (1 John 2:1): "if any man sin, we have a n advocate with the Father, Jesus Christ \up0 \expndtw-2\charscalex100 the righ teous." Christ as the believer's Attorney in heaven must handle the \u p0 \expndtw0\charscalex103 believer's case in order that the believer not be con demned. Paul refers to the \up0 \expndtw0\charscalex103 same work in Romans 8:34 , where he asks: "Who is he that condemneth; It is \up0 \expndtw0\charscalex102 Christ that died, yea rather, that is risen again, who is even at the right hand of \up0 \expndtw-3\charscalex100 God, who also maketh intercession for us." \pa r\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONCLUSION \par\pard\qj \l i1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1607\sb14\sl-273\slmult0\fi268 \u p0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Sin is hardly a disp ensational subject since it has run through all of the \line \up0 \expn dtw0\charscalex102 dispensations, but it should be pointed out that sin is most fully revealed in this \line \up0 \expndtw0\charscalex102 dispensation of the gr ace of God. "Where sin abounded, grace did much more \line \up0 \expndtw-2\chars calex100 abound" (Romans 5:20). Man's depravity and the universality of sin is r evealed in \line \up0 \expndtw0\charscalex103 the Pauline revelation as nowhere else in Scripture. Paul portrays mankind as \line \up0 \expndtw0\charscalex100 c ompletely helpless and hopeless apart from Christ and then reveals the \line \up0 \expndtw-2\charscalex100 unmerited grace of God which can eternally

save the most undeserving sinner. \par\pard\ql \li6316\sb329\sl-368\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf14\f15\fs32 Part Seven \par\pard\ql \l i6316\sb40\sl-552\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\f s48 Soteriology \par\pard\ql \li1800\sb0\sl-391\slmult0 \par\pard\ql\li1800\sb11 0\sl-391\slmult0 \up0 \expndtw0\charscalex94 35\ul0\nosupersub\cf20\f21\fs32 INTRODUCTION \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb192 \sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 273 \p ar\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg275 }{\bkmkend Pg275}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\s l-276\slmult0 \par\pard\qj\li1800\ri1608\sb108\sl-276\slmult0\fi268 \up0 \expndt w0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Soteriology is the doctrine of salv ation. The term is derived from the Greek \line \up0 \expndtw0\charscalex102 wor d for salvation, \ul0\nosupersub\cf9\f10\fs24 soteria\ul0\nosupersub\cf8\f9\fs24 . This Greek word is used forty-five times in the New \line \up0 \expndtw-2\cha rscalex100 Testament, being translated \ul0\nosupersub\cf9\f10\fs24 salvation \ul0\nosupersub\cf8\f9\fs24 forty times, \ul0\nosupersub\cf9\f10\fs24 health \ul0\nosupersub\cf8\f9\fs24 once, \ul0\nosupersub\cf9\f10\fs24 saving\ul0\nos upersub\cf8\f9\fs24 once, \line \up0 \expndtw0\charscalex102 \ul0\nosupersub\c f9\f10\fs24 deliver\ul0\nosupersub\cf8\f9\fs24 once, and \ul0\nosupersub\cf9\f1 0\fs24 saved\ul0\nosupersub\cf8\f9\fs24 twice. The Greek word sorer occurs twen ty-four times \line \up0 \expndtw-2\charscalex100 and is always translated \ul0\ nosupersub\cf9\f10\fs24 savior.\ul0\nosupersub\cf8\f9\fs24 The Greek word \ul0\ nosupersub\cf9\f10\fs24 soterion\ul0\nosupersub\cf8\f9\fs24 occurs five times a nd is \line \up0 \expndtw0\charscalex100 always translated \ul0\nosupersub\cf9\f 10\fs24 salvation\ul0\nosupersub\cf8\f9\fs24 . The verb form, \ul0\nosupersub\cf 9\f10\fs24 sozo\ul0\nosupersub\cf8\f9\fs24 , to save, is used one hundred \line \up0 \expndtw0\charscalex104 and eight times, being translated \ul0\nosupersub\c f9\f10\fs24 save \ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 sav ed\ul0\nosupersub\cf8\f9\fs24 ninety-two times, \ul0\nosupersub\cf9\f10\fs24 be \ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 made \line \up0 \ex pndtw0\charscalex100 whole\ul0\nosupersub\cf8\f9\fs24 eleven times, \ul0\nosupe rsub\cf9\f10\fs24 be\ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 was healed\ul0\nosupersub\cf8\f9\fs24 three times, \ul0\nosupersub\cf9\f10\fs2 4 do well \ul0\nosupersub\cf8\f9\fs24 once, \ul0\nosupersub\cf9\f10\fs24 preserv e \ul0\nosupersub\cf8\f9\fs24 once. \line \up0 \expndtw0\charscalex104 The word \ul0\nosupersub\cf9\f10\fs24 salvation\ul0\nosupersub\cf8\f9\fs24 occurs on e hundred and eighteen times in the Old \line \up0 \expndtw0\charscalex10 0 Testament, being the translation of four different Hebrew words, \ul0\nosupers ub\cf9\f10\fs24 yeshooaw \ul0\nosupersub\cf8\f9\fs24 (also \line \up0 \expndtw-1 \charscalex100 translated deliverance, health, help, save, welfare), \ul0\n osupersub\cf9\f10\fs24 yehshah \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf 8\f9\fs24 (translated \par\pard\qj \li1800\ri1608\sb0\sl-276\slmult0 \up0 \expnd tw0\charscalex105 avenging, defend, deliver, help, preserve, rescue, be s afe, get victory), \line \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\ fs24 mowshawaw \ul0\nosupersub\cf8\f9\fs24 (translated salvation and derived fr om \ul0\nosupersub\cf9\f10\fs24 yehshah\ul0\nosupersub\cf8\f9\fs24 ), and \ul0\ nosupersub\cf9\f10\fs24 teshooaw \line \up0 \expndtw0\charscalex103 \ul0\nosupe rsub\cf8\f9\fs24 (translated deliverance, help, safety, victory). The words \ul0 \nosupersub\cf9\f10\fs24 save\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf9\f 10\fs24 saved, savest\ul0\nosupersub\cf8\f9\fs24 , \line \up0 \expndtw0\charscal ex107 \ul0\nosupersub\cf9\f10\fs24 saveth\ul0\nosupersub\cf8\f9\fs24 , and \ul0\ nosupersub\cf9\f10\fs24 saving\ul0\nosupersub\cf8\f9\fs24 occur a total of two hundred and seven times in the Old \line \up0 \expndtw-1\charscalex100 Testament , and the words \ul0\nosupersub\cf9\f10\fs24 savior\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 saviors\ul0\nosupersub\cf8\f9\fs24 occur fifte en times. Thus the words \line \up0 \expndtw-1\charscalex100 which concern this doctrine occur over five hundred times in the Bible. \par\pard\qj \li1800\ri1608

\sb271\sl-273\slmult0\fi293 \up0 \expndtw-1\charscalex100 In studying the subjec t of salvation one must always inquire what it is that one \line \up0 \expndtw0\ charscalex100 is being saved from and what it is he is being saved to. Oftentime s \ul0\nosupersub\cf9\f10\fs24 being saved \line \up0 \expndtw0\charscalex103 \u l0\nosupersub\cf8\f9\fs24 refers to being saved alive from physical death, as \u l0\nosupersub\cf12\f13\fs24 in Gen. 12:12; 50:20; Ex. \line \up0 \expndtw-2\ch arscalex100 1:22; Deut. \up0 \expndtw-2\charscalex100 20:4; Ezek. \up0 \expndt w-2\charscalex100 13:18; Matt. \up0 \expndtw-3\charscalex100 8:25; \up0 \expndt w-1\charscalex100 14:30\ul0\nosupersub\cf8\f9\fs24 . Many times in the Bibl e \par\pard\qj \li1800\ri1608\sb4\sl-277\slmult0 \up0 \expndtw-1\charscalex100 s alvation refers to being saved from physical enemies and ensuing servitude, as \ line \up0 \expndtw0\charscalex105 in \ul0\nosupersub\cf12\f13\fs24 Judg. 6:14; 1 Sam. 4:3; 2 Kgs. 16:7; 19:19; Ps. 59:2; Lk. 1:74\ul0\nosupersub\cf8\f9\fs24 . M any other \line \up0 \expndtw0\charscalex100 references to salvation concern God 's protection of the nation of Israel, as in Ex. \line \up0 \expndtw0\charscalex 104 14:30: "Thus the Lord saved Israel that day out of the hand of the Egyptians ." \line \up0 \expndtw0\charscalex106 Other scriptures refer to God's special pr omises to Israel to save them from \line \up0 \expndtw-1\charscalex100 sickness and disease, as in \ul0\nosupersub\cf12\f13\fs24 Ps. 103:3; 42:11; 67:2; Deut. 2 8:1-14; Mk. 16:16-18\ul0\nosupersub\cf8\f9\fs24 . \line \up0 \expndtw0\charscale x100 A number of times the English word \ul0\nosupersub\cf9\f10\fs24 save\ul0\no supersub\cf8\f9\fs24 is used in the sense of \ul0\nosupersub\cf9\f10\fs24 excep t\ul0\nosupersub\cf8\f9\fs24 , as in 2 \line \up0 \expndtw-2\charscalex100 Sam. 22:32: "For who is God, save the Lord? and who is a rock, save our God?" \par\pa rd\qj \li1800\ri1608\sb265\sl-275\slmult0\fi293 \up0 \expndtw-1\charscalex100 It would seem that salvation in the Old Testament is almost always primarily a \li ne \up0 \expndtw0\charscalex102 physical deliverance of some kind. When Moses sa id unto the people of Israel: \line \up0 \expndtw0\charscalex102 "Fear ye not, s tand still, and see the salvation of the Lord," (Ex. 14:13), he was \line \up0 \ expndtw0\charscalex104 speaking of the physical deliverance of Israel from the E gyptians. When Saul \line \up0 \expndtw0\charscalex100 declared: "Today the Lord hath wrought salvation in Israel" (1 Sam. 11:13 cf. vs. \par\pard\qj \li1800\ri 1608\sb6\sl-275\slmult0 \up0 \expndtw-1\charscalex100 3), he was speaking of victory over the Ammonites. David's great song of \line \up0 \expndtw-3 \charscalex100 deliverance \up0 \expndtw-1\charscalex100 (2 Sam. 22), which four times speaks of God's salvation, was \line \up0 \expndtw0\charscalex1 00 composed when "the Lord had delivered him out of the hand of all his enemies, \line \up0 \expndtw0\charscalex103 and out of the hand of Saul." The same is tr ue of the salvation of the Lord in 2 \line \up0 \expndtw0\charscalex100 Chron. 2 0:17. When the Psalmist cried out: "Oh that the salvation of Israel were \line \ up0 \expndtw0\charscalex102 come out of Zion" (53:6), he was speaking of the reg athering of Israel into their \line \up0 \expndtw-1\charscalex100 own land. Wh en Jonah declared: "Salvation is of the Lord" (2:10), he was \line \up 0 \expndtw0\charscalex103 speaking of deliverance from the belly of the fish. Wh en the father of John the \line \up0 \expndtw0\charscalex100 Baptist praised God for raising up a horn of salvation in the house of His servant \line \up0 \expn dtw0\charscalex100 David (\ul0\nosupersub\cf12\f13\fs24 Luke 1:67-75\ul0\nosuper sub\cf8\f9\fs24 ) he was referring to being saved from their enemies. While \par \pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 274 \par\pard\sect\sectd \fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg276}{\bkmkend Pg276}\ par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \p ar\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par \pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex100 \ul0\no supersub\cf8\f9\fs24 doubtless some of the Old Testament references to salvation include the idea of \up0 \expndtw0\charscalex100 forgiveness of sins, this aspe ct of salvation does not come into prominence until \up0 \expndtw0\charscalex103 the Savior is born into the world. Zacharias makes reference to it in the above \up0 \expndtw-1\charscalex100 passage when he states: "To give knowledge of sal

vation unto his people by the \up0 \expndtw0\charscalex100 remission of their si ns" and, of course, the word of the angel to Joseph declared \up0 \expndtw0\char scalex100 the same fact: "thou shalt call his name Jesus: for he shall save his people from \up0 \expndtw-3\charscalex100 their sins" (Matt. 1:21). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 Salvation in the coming millennial kingdom wi ll involve universal political \line \up0 \expndtw-1\charscalex100 peace. (\u l0\nosupersub\cf12\f13\fs24 Isa. 60:1-5; 62:1, 2; Zech. 8:23; 14:16\ul0\nosupers ub\cf8\f9\fs24 ), the restoration of all things which \line \up0 \expndtw-2\char scalex100 God promised by the prophets (\ul0\nosupersub\cf12\f13\fs24 Acts 3:21\ ul0\nosupersub\cf8\f9\fs24 ), the removal of the curse from creation \line \up0 \expndtw0\charscalex103 (\ul0\nosupersub\cf12\f13\fs24 Isa. 65:17-25\ul0\nosuper sub\cf8\f9\fs24 ); in short, it will mean a reign of complete physical and mater ial \line \up0 \expndtw0\charscalex105 prosperity and blessing, coupled, of cour se, with spiritual righteousness. It is \line \up0 \expndtw0\charscalex100 most important, therefore, in studying the doctrine of salvation to study it \line \up0 \expndtw0\charscalex102 dispensationally, since in the present dis pensation these physical and material \line \up0 \expndtw-1\charscalex100 blessi ngs are not concomitants of salvation. Present-day salvation is wholly \line \up0 \expndtw0\charscalex100 spiritual in nature. It is entirely the mercy and grace of God when He is pleased \line \up0 \expndtw-1\charscalex100 to gran t any of these material blessings. It is abundantly clear from \ul0\nosupersub\c f12\f13\fs24 Rom. 8:18-25 \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8 \f9\fs24 that the believer in the present dispensation is a part of a groaning c reation, and \line \up0 \expndtw0\charscalex100 even though he has received the first-fruits of the Spirit he will go the way of all \line \up0 \expndtw0\charsc alex100 flesh until the coming of the Lord. This does not mean, however, that th ose who \line \up0 \expndtw0\charscalex102 experience salvation in this dispensa tion will never enjoy any bodily blessings. \line \up0 \expndtw0\charscalex102 T he believer of this dispensation is waiting for the adoption, that is , the \line \up0 \expndtw-2\charscalex100 redemption of his body, which will tr anspire at the coming of Christ for the Church \line \up0 \expndtw-1\charscalex1 00 which is His body. Paul refers to this future day of redemption of the body a lso in \line \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf12\f13\fs24 Eph. 1:1 4\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 4:30.\ul0\nosupe rsub\cf8\f9\fs24 And he makes it clear that the redemption of the body is a \li ne \up0 \expndtw0\charscalex104 vital part of our salvation in Rom. 13:11: "for now is our salvation nearer than \line \up0 \expndtw0\charscalex103 when we beli eved." Failure to recognize these dispensational distinctions has \line \up0 \ex pndtw0\charscalex108 wrought a great deal of confusion in Christian teac hing and thinking. \line \up0 \expndtw0\charscalex100 Undispensational teacher s have endeavored to bring over these many promises \line \up0 \expndtw0\charsca lex105 of physical and material aspects of kingdom salvation into the present \line \up0 \expndtw0\charscalex102 dispensation, giving hope of material prosperity and physical health, as well as \line \up0 \expndtw0\charscalex100 p olitical peace. Failure to realize these promised goals has caused many to lose \line \up0 \expndtw0\charscalex103 faith and to become bitter toward God Himself . The failure, of course, is not of \line \up0 \expndtw-2\charscalex100 God, but of teachers who have refused to rightly divide the word of truth. \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 Regardles s of what aspect of Biblical salvation we may consider, it must be \line \up0 \e xpndtw0\charscalex102 said that Salvation is of the Lord. Man's efforts in overc oming the effects of the \line \up0 \expndtw-1\charscalex100 curse which sin has brought upon the physical creation have been remarkable in \line \up0 \expndtw1\charscalex100 certain limited areas, but in the main they have been very insig nificant. Longevity \line \up0 \expndtw0\charscalex100 has been increased by a f ew years, but for many they are but a few more years \line \up0 \expndtw0\charsc alex100 of suffering. Man will never be able by himself to save himself from the physical \line \up0 \expndtw0\charscalex100 effects of sin. He will never be ab le to overcome all disease and death. There is \line \up0 \expndtw0\charscalex10

0 no indication, either, that he will be able to bring about lasting world peace . And \line \up0 \expndtw0\charscalex100 from the spiritual aspect of salvation, surely no one can forgive his own sins, or \line \up0 \expndtw0\charscalex100 i mpart eternal life unto himself, or produce a perfect righteousness which is \pa r\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \p ar\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \ up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 275 \par\pard\sect\sect d\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg277}{\bkmkend Pg277} \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \ par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \pa r\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw-1\charscalex100 \ul0\ nosupersub\cf8\f9\fs24 acceptable unto God, or transport himself to God's heaven . If any of these things \up0 \expndtw0\charscalex104 are ever accomplished it m ust be the work of God. Hence, Salvation is of the \up0 \expndtw0\charscalex100 Lord. "Neither is there salvation in any other: for there is none other name und er \up0 \expndtw-3\charscalex100 heaven given among men, whereby we must be save d" (Acts 4:1-2). \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi268 \up0 \ex pndtw0\charscalex103 Salvation is not only entirely of the Lord, it is also enti rely through the grace \line \up0 \expndtw-2\charscalex100 and goodness of God. Some might suppose that since God created all things, He \line \up0 \expndtw0\ch arscalex100 is responsible for all that happens, and that therefore as a matter of justice God \line \up0 \expndtw0\charscalex103 owes it to His creatures to sa ve them. This type of reasoning might agree that \line \up0 \expndtw0\charscalex 105 salvation is entirely of the Lord, but deny that it is provided by grace. Bu t the \line \up0 \expndtw-2\charscalex100 Scriptures make it abundantly plain th at the natural man is not only without ability \line \up0 \expndtw-2\charscalex1 00 to save himself: he is also completely undeserving of salvation. He deserves only \line \up0 \expndtw0\charscalex102 condemnation and judgment, and therefore God is under no obligation to save \line \up0 \expndtw-1\charscalex100 him. The re may be something in God which necessitates His providing salvation \line \up0 \expndtw0\charscalex103 for lost mankind, His infinite love which must find exp ression, but this is vastly \line \up0 \expndtw0\charscalex100 different from fi nding something in man which would necessitate such action on \line \up0 \expndt w0\charscalex102 the part of God, and it must be remembered that the love of God found perfect \line \up0 \expndtw0\charscalex105 exercise and satisfaction betw een the Father and Son in eternity past before \line \up0 \expndtw-3\charscalex1 00 there ever was a creature for God to love (\ul0\nosupersub\cf12\f13\fs24 John 17:24\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-275\slmult0 \pa r\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 O ne further general observation about salvation is that whereas God's \l ine \up0 \expndtw0\charscalex100 provision of salvation in every dispensation ha s been gracious in character and \line \up0 \expndtw0\charscalex103 has always b een received by man through faith, the means by which that faith \line \up0 \exp ndtw0\charscalex102 has been manifested has varied during the course of the disp ensations. There \line \up0 \expndtw0\charscalex100 could be no proclamation of a crucified and risen Christ for faith to lay hold upon \line \up0 \expndtw0\cha rscalex100 until, in fact, Christ had been manifested in time, had died, and had been raised \line \up0 \expndtw0\charscalex107 from the dead. Therefore it is e vident that for the several thousand years of \line \up0 \expndtw0\charscalex102 human history before the advent of Christ, faith must have been exercised in a \line \up0 \expndtw0\charscalex102 message different from that in the present di spensation. Some have supposed \line \up0 \expndtw-1\charscalex100 that because there are types and shadows of Christ's redeeming work in the Old \line \up0 \ex pndtw0\charscalex104 Testament, the people of pre-cross dispensations had to pla ce their faith in a \line \up0 \expndtw0\charscalex106 coming Messiah who would die for their sins. A careful searching of the Old \line \up0 \expndtw0\charscal ex100 Testament Scriptures, however, will reveal no statement that God required \line \up0 \expndtw0\charscalex104 people in past dispensations to plac e their faith in the work of a Messiah who \line \up0 \expndtw0\charscalex103 wa s yet to come. No doubt many Jewish people believed that God would one \line \up

0 \expndtw-2\charscalex100 day send them a Messiah who would deliver the m from their enemies and \line \up0 \expndtw0\charscalex105 establish them i n their kingdom, but His coming death and resurrection were \line \up0 \expndtw1\charscalex100 never predicated as the basis for faith. It is extremely doubtfu l whether any of the \line \up0 \expndtw0\charscalex102 ancient Israelites even understood the prophecies concerning the sufferings of \line \up0 \expndtw-2\cha rscalex100 the Messiah and the glory that was to follow. It is evident from \ul0 \nosupersub\cf12\f13\fs24 Luke 18:31-34\ul0\nosupersub\cf8\f9\fs24 that \line \ up0 \expndtw-1\charscalex100 the Twelve Apostles had no understanding of these t ruths even after three years \line \up0 \expndtw-3\charscalex100 under the teach ing of the Lord Jesus Christ. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\ qj\li1800\ri1608\sb20\sl-270\slmult0\fi268 \up0 \expndtw-2\charscalex100 Because faith required the believer in Old Testament times to do certain \li ne \up0 \expndtw-1\charscalex100 things, such as offer animal sacrifices, it is easy to fall into the error of supposing \line \up0 \expndtw-1\charscalex100 the se people were saved by works. The works, however, were an expression of \par\pa rd\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 276 \par\pard\sect\sectd\fs 24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg278}{\bkmkend Pg278}\par \pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\ pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pa rd\qj\li1800\ri1607\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosup ersub\cf8\f9\fs24 their faith, and it was their faith that saved them. Faith eve r has as its object the \line \up0 \expndtw0\charscalex102 person of God and as its basis the revealed Word of God. If God told Cain and \line \up0 \expndtw0\ch arscalex105 Abel to offer animal sacrifices, faith offered animal sacrifices. Ab el's sacrifice \line \up0 \expndtw-1\charscalex100 attested to his faith, wherea s Cain's vegetable sacrifice attested to his unbelief. If \line \up0 \expndtw0\c harscalex105 God said to build an ark, faith proceeded to build an ark. If God c ommanded \line \up0 \expndtw-2\charscalex100 water baptism for the remission of sins, faith submitted to water baptism. In every \line \up0 \expndtw-2\charscale x100 case it was the faith in God which brought these men of past dispensations into a \line \up0 \expndtw0\charscalex100 saving relationship with God, and the works which they wrought were the works \line \up0 \expndtw-1\charscalex100 of f aith, and not simply works of the flesh, as was Cain's. But the question arises, \line \up0 \expndtw0\charscalex100 what would have happened had Abel refused to offer the kind of sacrifice which \line \up0 \expndtw0\charscalex106 God had co mmanded, or had Noah refused to build an ark, or had the three \line \up0 \expnd tw0\charscalex105 thousand souls at Pentecost refused to be baptized? In the wor ds of James, \line \up0 \expndtw-1\charscalex100 "Could that kind of faith save them?" In what sense could refusal to obey God be \line \up0 \expndtw-2\charscal ex100 called faith? Surely such refusal would mean only one thing: unbelief. \pa r\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi295 \up0 \expndtw-1\charscalex10 0 Faith and the works of faith are thus so closely identified that we may say th at \line \up0 \expndtw0\charscalex100 men in the past dispensations could not ha ve been saved apart from the works \line \up0 \expndtw0\charscalex102 which God commanded, since the works were the manifestations of their faith; \line \up0 \e xpndtw-2\charscalex100 yet it was not the works by themselves which saved them, but their faith in God. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupers ub\cf12\f13\fs24 Romans 3:21, 22\ul0\nosupersub\cf8\f9\fs24 shows the distincti on between the obtaining of righteousness \line \up0 \expndtw0\charscalex103 in this dispensation as compared to the former dispensation. In the Old \line \up0 \expndtw0\charscalex102 Testament there was the righteousness of God in association with the law, but \line \up0 \expndtw0\charscalex103 Paul states, \ul0\nosupersub\cf9\f10\fs24 NOW\ul0\nosupersub\cf8\f9\fs24 the righteousness of God \ul0\nosupersub\cf9\f10\fs24 apart from the law\ul0\nosupersub\cf8\f9\fs2 4 is manifested, \line \up0 \expndtw-2\charscalex100 even the righteousness of God which is by faith of Jesus Christ unto all and upon \line \up0 \expndtw0\cha

rscalex103 all them that believe. In this dispensation God does not say, Believe and offer \line \up0 \expndtw0\charscalex100 sacrifices, Believe and be baptize d, Believe and be circumcised, Believe and do \line \up0 \expndtw0\charscalex104 anything else in order to be saved. Faith now is in the finished work of Christ . \line \up0 \expndtw-2\charscalex100 Faith accepts the fact that Christ has don e all of the work necessary for salvation, \line \up0 \expndtw0\charscalex100 an d therefore it simply rests in a completed work. We are here talking about that \line \up0 \expndtw0\charscalex100 which justifies the sinner before God, and no t about the good works unto which \line \up0 \expndtw0\charscalex100 the sinner has been saved. The believer's life should abound in good works, but \line \up0 \expndtw-3\charscalex100 these are the result of salvation and not the cause of it. \par\pard\ql \li6316\ri2628\sb530\sl-560\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 The Person \line \up0 \expndtw0\charscalex98 of t he Savior \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb51\sl-37 9\slmult0 \up0 \expndtw0\charscalex97 36\ul0\nosupersub\cf20\f21\fs32 PROPHECIE S OF THE COMING SAVIOR \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li18 00\sb171\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs2 4 INTRODUCTION \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb1 2\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 277 \ par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg27 9}{\bkmkend Pg279}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb 0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\ sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0\fi268 \up0 \expnd tw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The Lord Jesus Christ, in giving w itness to His Deity in John 5:32-47, made \up0 \expndtw-3\charscalex100 two rema rkable statements concerning the Scriptures: \par\pard\qj \li1800\sb0\sl-280\slm ult0 \par\pard\qj\li1800\ri1607\sb4\sl-280\slmult0\fi322 \up0 \expndtw0\charscal ex100 "Search the Scriptures; for in them ye think ye have eternal life: and the y are \up0 \expndtw-3\charscalex100 they which testify of me." \par\pard\ql \li2 067\sb264\sl-276\slmult0 \up0 \expndtw-2\charscalex100 "For had ye believed Mose s, ye would have believed me: for he wrote of me." \par\pard\qj \li1800\sb0\sl-2 80\slmult0 \par\pard\qj\li1800\ri1619\sb1\sl-280\slmult0\fi293 \up0 \expndtw-1\c harscalex100 After His resurrection from the dead He gave similar testimony conc erning the \up0 \expndtw-2\charscalex100 Scriptures, as recorded in Luke 24. He said to His disciples: \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi294 \u p0 \expndtw-1\charscalex100 "O fools, and slow of heart to believe all that the prophets have spoken: ought \up0 \expndtw0\charscalex100 not Christ to have suff ered, and to enter into his glory? And beginning at Moses \up0 \expndtw0\charsca lex105 and all the prophets, he expounded unto them in all the scriptures the th ings \up0 \expndtw-3\charscalex100 concerning himself." \par\pard\qj \li1800\ri1 608\sb264\sl-276\slmult0\fi280 \up0 \expndtw-1\charscalex100 These statements sh ould be sufficient evidence for the unique claims of Christ \line \up0 \expndtw0 \charscalex102 that the Old Testament Scriptures were written about Him. In addi tion to these \line \up0 \expndtw-1\charscalex100 direct claims, the Gospel writers mention numerous prophecies which were \line \up0 \expndtw0\charsca lex102 fulfilled in the coming of the Messiah into the world. There are doubtles s many \line \up0 \expndtw-1\charscalex100 references to Christ in the Old Testa ment which are not specifically mentioned in \line \up0 \expndtw0\charscalex100 the New Testament. No doubt the chief purpose in these prophetic utterances is \ line \up0 \expndtw0\charscalex106 to give evidential value both to the Scripture s and to Christ Himself. Fulfilled \line \up0 \expndtw-2\charscalex100 prophecy, especially when it contains many details, as is true in the case of those \line \up0 \expndtw-2\charscalex100 dealing with Christ, becomes one of the strongest evidences of divine inspiration, \line \up0 \expndtw0\charscalex102 since the c hances of actual fulfillment become almost infinitesimal. And for us, \line \up0 \expndtw0\charscalex103 these prophecies have become His credentials. It shall be our purpose, \line \up0 \expndtw-1\charscalex100 therefore, to note the outstanding predictions concerning His first coming into the \line \up0 \ex

pndtw-1\charscalex100 world, excluding those that refer to His second coming whi ch is yet future. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 MESSIANIC PROPHECIES IN THE PENTATEUCH \pa r\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Genesis 3:15 - The Protevangelium \par\pard\qj \li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1616\sb38\sl-260\slmult0\fi279 \up0 \e xpndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "I will put enmity between th ee and the woman, and between thy seed and her \up0 \expndtw-2\charscalex100 see d; it shall bruise thy head, and thou shalt bruise his heel." \par\pard\qj \li18 00\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 This prophecy which was uttered immediately after the fa ll of man has been \up0 \expndtw-1\charscalex100 almost universally recognized a s the first prediction concerning the Savior. Three \up0 \expndtw0\charscalex100 things are indicated. The Savior is to be the seed of the woman; hence a human \up0 \expndtw0\charscalex102 being, and without pressing the wording to an extre me it would appear that the \up0 \expndtw0\charscalex107 virgin birth of the Sav ior is implied. This savior is to win the victory over the \up0 \expndtw-3\chars calex100 Serpent, but in doing so He Himself is to suffer. \par\pard\ql \li1800\ sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 Genesis 12:3; 17:19; 24:60; 28:14 - The Seed of Abraham \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscale x100 \ul0\nosupersub\cf7\f8\fs20 278 \par\pard\sect\sectd\fs24\paperw12240\paper h15840\pard\sb0\sl-240{\bkmkstart Pg280}{\bkmkend Pg280}\par\pard\qj \li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\s l-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\ sb113\sl-275\slmult0\fi263 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 While it is true that the ultimate blessing of the world will b e channelled \up0 \expndtw-2\charscalex100 through the multiplied seed of Abraham, the Apostle Paul states that these \up0 \expndtw0\charscalex105 p romises relate particularly to the one seed, which is Christ, \ul0\nosupersub\cf 12\f13\fs24 Galatians 3:16\ul0\nosupersub\cf8\f9\fs24 . \up0 \expndtw0\charscal ex104 These promises limit the Messiah, the Seed of the woman, to bei ng a \up0 \expndtw-3\charscalex100 descendant of Abraham. \par\pard\ql \li1800\ sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 G enesis 49:10 - Shiloh \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li180 0\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\c f8\f9\fs24 "The sceptre shall not depart from Judah, nor a lawgiver from between his \up0 \expndtw-2\charscalex100 feet, until Shiloh come; and unto him shall t he gathering of the people be." \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0 \fi268 \up0 \expndtw0\charscalex104 This prediction, uttered by Jacob on his dea th-bed, further limits the line of \up0 \expndtw0\charscalex100 descent of the M essiah to the tribe of Judah. The ancient rabbis almost without \up0 \expndtw0\c harscalex100 exception taught that Shiloh was a title of the coming Messiah, alt hough there is \up0 \expndtw0\charscalex109 no reference to this prediction in t he New Testament. It may be that it has \up0 \expndtw0\charscalex108 reference m ore to His second coming, when He shall take up His office as \up0 \expndtw0\cha rscalex100 Lawgiver and King, and for this reason the apostles in writing of His first coming \up0 \expndtw-3\charscalex100 made no reference to it. \par\pard\q l \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6 \f7\fs24 Deuteronomy 18:15 - Prophet \par\pard\qj \li1800\sb0\sl-280\slmult0 \pa r\pard\qj\li1800\ri1623\sb1\sl-280\slmult0\fi308 \up0 \expndtw0\charscalex100 \u l0\nosupersub\cf8\f9\fs24 "The Lord thy God will raise up unto thee a Prophet fr om the midst of thee, of \up0 \expndtw-3\charscalex100 thy brethren, like unto m e; unto him shall ye hearken.\u8221? \par\pard\qj \li1800\sb0\sl-276\slmult0 \pa r\pard\qj\li1800\ri1607\sb8\sl-276\slmult0\fi292 \up0 \expndtw-1\charscalex100 T hat this prophecy of Moses refers to the Messiah is well substantiated by the \l ine \up0 \expndtw0\charscalex100 New Testament. When Jesus had miraculously fed the five thousand the people \line \up0 \expndtw0\charscalex100 said: "This is o

f a truth that prophet that should come into the world," John 6:14. \line \up0 \ expndtw-1\charscalex100 This is proof that the Jewish people had been taught to expect the coming of that \line \up0 \expndtw0\charscalex100 Prophet. It is poss ible that the people were looking for both the Messiah and the \line \up0 \expnd tw0\charscalex100 promised Prophet, for in John 7:40, 41 it is recorded that the people said: "Of a \line \up0 \expndtw0\charscalex102 truth this is the Prophet . Others said, This is the Christ." When John began his \line \up0 \expndtw0\cha rscalex100 ministry the Jews asked him: "Art thou that prophet?" John 1:21. Rega rdless of \line \up0 \expndtw-2\charscalex100 the Jews' understanding of the ide ntity of that Prophet, both Peter and Stephen in \line \up0 \expndtw0\charscalex 103 \ul0\nosupersub\cf12\f13\fs24 Acts 3:22\ul0\nosupersub\cf8\f9\fs24 and \ul0 \nosupersub\cf12\f13\fs24 7:37,\ul0\nosupersub\cf8\f9\fs24 make it abundantly c lear that that Prophet is the Messiah, \line \up0 \expndtw-3\charscalex100 the L ord Jesus Christ. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 Numbers 24:17-19 \par\pard\qj \li1800\sb0\ sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi272 \up0 \expndt w-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "I shall see him, but not now: I s hall behold him, but not nigh: there shall come \line \up0 \expndtw0\charscalex1 05 a star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the \line \up0 \expndtw0\charscalex105 corners of Moab, and destroy all the chil dren of Sheth .... Out of Jacob shall \line \up0 \expndtw0\charscalex103 come h e that shall have dominion, and shall destroy him that remaineth of the \line \u p0 \expndtw-2\charscalex100 city." \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\ pard\qj\li1800\ri1612\sb38\sl-260\slmult0\fi265 \up0 \expndtw-2\charscalex100 Th is prophecy is not quoted in the New Testament, doubtless because it refers \lin e \up0 \expndtw-2\charscalex100 especially to the Second Coming of the Messiah a nd, as such, has not yet been \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf 7\f8\fs20 279 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{ \bkmkstart Pg281}{\bkmkend Pg281}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pa rd\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard \qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \u p0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 fulfilled. However, there are references to the Messiah under the figure of a star. \line \up0 \expndtw0\ charscalex103 The Magi followed the star to the infant Jesus (\ul0\nosupersub\cf 12\f13\fs24 Matthew 2:2\ul0\nosupersub\cf8\f9\fs24 ), and the Messiah \line \up0 \expndtw0\charscalex103 speaking in Revelation 22:16 states: "I am the root and offspring of David, the \line \up0 \expndtw-2\charscalex100 bright and morning star." Peter refers to Messiah as "the day star" (2 Peter 1:19). \par\pard\qj \l i1800\ri1548\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 Efforts hav e been made to refer this prophecy to one of the Old Testament \line \up0 \expnd tw0\charscalex102 kings of Israel, but history does not provide any information which would justify \line \up0 \expndtw0\charscalex100 this claim. A. J. Kligerm an states that this prophecy was regarded as Messianic \line \up0 \expndtw0\char scalex100 by the Jewish Targums Onkelos and Jonathan and by Mammonides and \line \up0 \expndtw-3\charscalex100 Rashi.\ul0\super\cf22\f23\fs23 279\ul0\ nosupersub\cf8\f9\fs24 It has also been so recognized by most conservative ex positors. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi280 \up0 \expndtw-1 \charscalex100 Here again the Messiah is to arise out of Jacob. The \ul0\nosuper sub\cf9\f10\fs24 Sceptre\ul0\nosupersub\cf8\f9\fs24 , of course, refers \up0 \ex pndtw0\charscalex103 to Messiah's kingly reign in the coming Millennial Kingdom, just as it did in the \up0 \expndtw0\charscalex103 prophecy uttered by Jacob in \ul0\nosupersub\cf12\f13\fs24 Genesis 49:10\ul0\nosupersub\cf8\f9\fs24 . There is nothing in the prophecy \up0 \expndtw-3\charscalex100 which refers to the fir st coming of the Messiah into the world. \par\pard\qj \li1800\ri4168\sb29\sl-560 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 MESSIANIC PRO PHECY IN THE HISTORICAL BOOKS \up0 \expndtw-3\charscalex100 2 Samuel 7:12, 13 \p ar\pard\qj \li1800\ri1608\sb238\sl-272\slmult0\fi296 \up0 \expndtw-1\charscalex1 00 \ul0\nosupersub\cf8\f9\fs24 "And when thy days be fulfilled, and thou shalt s

leep with thy fathers, I will set \line \up0 \expndtw-1\charscalex100 up thy see d after thee, which shall proceed out of thy bowels, and I will establish \line \up0 \expndtw0\charscalex100 his kingdom. He shall build an house for my name, a nd I will stablish the throne \line \up0 \expndtw0\charscalex102 of his kingdom for ever." These words are a part of the great Davidic Covenant \line \up0 \expn dtw0\charscalex100 and extend far beyond King Solomon, David's son, to Messiah, David's greater \line \up0 \expndtw-3\charscalex100 Son. \par\pard\qj \li1800\sb 0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up0 \expnd tw0\charscalex103 Gabriel, in his annunciation to Mary, stated: "He shall be gre at, and shall be \up0 \expndtw-1\charscalex100 called the Son of the Highest; an d the Lord God shall give unto him the throne of \up0 \expndtw0\charscalex100 hi s father David; and he shall reign over the house of Jacob for ever; and of his \up0 \expndtw-3\charscalex100 kingdom there shall be no end" (Luke 1:32, 33). \p ar\pard\qj \li1800\ri1605\sb265\sl-275\slmult0\fi291 \up0 \expndtw-1\charscalex1 00 Not only was Jesus Christ born to sit upon David's throne, He was also raised \up0 \expndtw0\charscalex105 from the dead for this same purpose, according to Peter's words: "Therefore \up0 \expndtw-2\charscalex100 being a prophet, and kno wing that God had sworn with an oath to him, that of the \up0 \expndtw0\charscal ex106 fruit of his loins, according to the flesh, he would raise up Christ to si t on his \up0 \expndtw-2\charscalex100 throne; he seeing this before spake of th e resurrection of Christ, that his soul was \up0 \expndtw0\charscalex103 not lef t in hell, neither did his flesh see corruption" (Acts 2:30, 31). It is most \up0 \expndtw0\charscalex107 significant that Peter quoted this prophecy on the day of Pentecost, for it is \up0 \expndtw0\charscalex108 another indication that the burden of the message on that day was not the \up0 \expndtw0\charscalex100 rounding of the unprophesied Body of Christ but the presentation of K ing\up0 \expndtw-3\charscalex100 Messiah to Israel in fulfillment of the Davidic covenant. \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-24 0\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1632\sb17 4\sl-240\slmult0 \up0 \expndtw0\charscalex104 \ul0\super\cf23\f24\fs20\ul0\super \cf23\f24\fs19 279\ul0\nosupersub\cf7\f8\fs20 A. J. Kligerman, \ul0\nosupersub\ cf24\f25\fs20 Messianic Prophecy in the Old Testament\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Zondervan Publishing \up0 \expndtw-3\charscalex100 House, 1957 ), p. 26. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 280 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz377\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g282}{\bkmkend Pg282}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 MESSIANIC PROPHECY IN THE PSALMS \par\pard\q j \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi265 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Psalms are especi ally rich in prophecies concerning the coming of and the \up0 \expndtw0\charscal ex107 work of the Messiah. Limited space will permit only the mention of the mai n \up0 \expndtw-3\charscalex100 features of His career. \par\pard\ql \li1800\sb2 64\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Purpose of His First Advent \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj \li1800\ri1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupe

rsub\cf8\f9\fs24 Psalm 40:6-8 -- ".. . Then said I, Lo, I come; in the volume of the book it is \up0 \expndtw0\charscalex100 written of me, I delight to do thy will, O my God ...." This prophecy is referred to \up0 \expndtw-3\charscalex100 the Messiah in \ul0\nosupersub\cf12\f13\fs24 Hebrews 10:5-9. \par\pard\qj \li180 0\ri1608\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex107 \ul0\nosupersub \cf8\f9\fs24 Psalm 69:7-9 -- "... For the zeal of thy house hath eaten me up; and the \up0 \expndtw0\charscalex100 reproaches of them that reproach thee are fallen upon me." The disciples \up0 \expndtw0\charscalex102 recalled t hat this was written of the Christ when He drove the money-changers \up0 \expndt w0\charscalex107 out of the Temple (\ul0\nosupersub\cf12\f13\fs24 John 2:17\ul 0\nosupersub\cf8\f9\fs24 ). Paul also applied this prophecy to Christ in \up0 \e xpndtw-3\charscalex100 \ul0\nosupersub\cf12\f13\fs24 Romans 15:3. \par\pard\ql \ li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3 \charscalex100 \ul0\nosupersub\cf6\f7\fs24 His Sonship and Birth \par\pard\qj \l i1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi268 \u p0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Psalm 2:7: "I will declar e the decree: the Lord hath said unto me, Thou art my \up0 \expndtw-1\charscalex 100 Son; this day have I begotten thee." The Messiah is here declared to be the Son \up0 \expndtw0\charscalex108 of God. It would appear that Caiaphas, the high priest, understood that the \up0 \expndtw0\charscalex105 Messiah was to be the Son of God, for he asked Jesus: "I adjure thee by the \up0 \expndtw0\charscalex1 03 living God, that thou tell us whether thou be the Christ, the Son of God" (Ma tt. \up0 \expndtw0\charscalex102 26:63). Likewise Nathanael, upon recognizing Je sus as Messiah, said: "Rabbi, \up0 \expndtw-2\charscalex100 thou art the Son of God; thou art the King of Israel" (John 1:49). The Apostle Paul \up0 \expndtw-1\ charscalex100 quoted this second Psalm, applying it to the Lord Jesus Christ in \ul0\nosupersub\cf12\f13\fs24 Acts 13:33\ul0\nosupersub\cf8\f9\fs24 . It is \up0 \expndtw0\charscalex102 not clear from the context what is intended by the expr ession: "This day have I \up0 \expndtw0\charscalex100 begotten thee." Theologian s speak of the eternal generation of the Son, that is, \up0 \expndtw0\charscalex 100 that He had no beginning but was eternally begotten. Some passages refer the \up0 \expndtw0\charscalex102 begetting to the incarnation, when His humanity wa s begotten by the act of the \up0 \expndtw0\charscalex100 Holy Spirit, while other passages speak of His resurrection from the dead \up0 \expndtw0\ch arscalex104 (\ul0\nosupersub\cf12\f13\fs24 Colossians 1:18; Revelation 1:5\ul0 \nosupersub\cf8\f9\fs24 ). The writer to the Hebrews also refers this \up0 \expn dtw-3\charscalex100 passage to the Messiah (\ul0\nosupersub\cf12\f13\fs24 Hebrew s 1:5; 5:5\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb265\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 His Deity \par\pard \qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi 309 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Psalm 45:6: "Thy th rone, O God, is for ever and ever." Again the writer to the \up0 \expndtw0\chars calex103 Hebrews refers this quotation to the Messiah: "But unto the Son he sait h, Thy \up0 \expndtw0\charscalex103 throne, O God, is for ever and ever" (Hebrew s 1:8). It seems abundantly clear \up0 \expndtw-3\charscalex100 that the inspire d writer is here ascribing Deity to the Messiah. \par\pard\qj \li1800\sb0\sl-270 \slmult0 \par\pard\qj\li1800\ri1605\sb20\sl-270\slmult0\fi268 \up0 \expndtw0\cha rscalex104 Psalm 110:1: "The Lord said unto my Lord, Sit thou at my right hand, until I \line \up0 \expndtw0\charscalex102 make thine enemies thy footstool." Th is statement is quoted in \ul0\nosupersub\cf12\f13\fs24 Matthew 22:41-\line \up0 \expndtw0\charscalex102 45; Mark 12:35-37; Luke 20:41-44; Acts 2:34, 35; Hebrew s 1:13; 10:12, 13.\ul0\nosupersub\cf8\f9\fs24 Of \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\nosupersub\cf7\f8\fs20 281 \par\pard\sect\sectd\fs24\paperw12240\paperh15 840\pard\sb0\sl-240{\bkmkstart Pg283}{\bkmkend Pg283}\par\pard\qj \li1800\sb0\sl -274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-2 74\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb1 18\sl-274\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 speci al interest is the reference in the Gospels, for there the Lord Jesus Christ \up

0 \expndtw0\charscalex105 Himself applies this passage to Himself and uses it to silence the Pharisees. \up0 \expndtw0\charscalex102 When He asked whose son the Messiah would be they answered, The son of \up0 \expndtw0\charscalex100 David. Jesus then asked a question which they could not answer without \up0 \expndtw-2\charscalex100 admitting His Deity: "How then doth David in spirit cal l him Lord, saying, The Lord \up0 \expndtw0\charscalex109 said unto my Lord, sit thou on my right hand, till I make thine enemies thy \up0 \expndtw0\charscalex1 00 footstool? If David then calls him Lord, how is he his son?" Clearly David ca lled \up0 \expndtw-3\charscalex100 his Son, the Messiah, his Lord. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f 7\fs24 His Priesthood \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li180 0\ri1608\sb8\sl-276\slmult0\fi272 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\ cf8\f9\fs24 Ps. 110:4: "The Lord hath sworn, and will not repent, Thou art a pri est for ever \line \up0 \expndtw0\charscalex103 after the order of Melchizedek." This enigmatic character who met Abraham a \line \up0 \expndtw0\charscalex104 t housand years before David wrote these words, is never mentioned again in \line \up0 \expndtw0\charscalex100 Scripture for another thousand years until the writ er to the Hebrews applies this \line \up0 \expndtw-1\charscalex100 title to the Messiah (\ul0\nosupersub\cf12\f13\fs24 Hebrews 7:1-28\ul0\nosupersub\cf8\f9\fs24 ). This person without recorded beginning or \line \up0 \expndtw-2\charscalex10 0 ending of life is thus a fitting type of the everlasting priesthood of Jesus C hrist. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\sl mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 His Betrayal and Crucifixion \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\ sb19\sl-270\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\f s24 Psalm 41:9: "Yea, mine own familiar friend, in whom I trusted, which did eat of \up0 \expndtw0\charscalex100 my bread, hath lifted up his heel agains t me." Jesus Himself quoted this \up0 \expndtw-3\charscalex100 prophecy as referring to His betrayal by Judas (\ul0\nosupersub\cf12\f13\fs24 John 13:18, 19 \ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard \qj\li1800\ri1608\sb15\sl-273\slmult0\fi300 \up0 \expndtw-1\charscalex100 Psalm 22: This entire Psalm, beginning with the cry from the Cross: "My God, \up0 \exp ndtw-1\charscalex100 my God, why hast thou forsaken me?" is a vivid portrayal of the crucifixion of the \up0 \expndtw0\charscalex100 Messiah. References in \ul0 \nosupersub\cf12\f13\fs24 Matthew 27:46-50\ul0\nosupersub\cf8\f9\fs24 and \ul0\ nosupersub\cf12\f13\fs24 John 19:23, 24\ul0\nosupersub\cf8\f9\fs24 indicate tha t the \up0 \expndtw-3\charscalex100 Gospel writers regarded this Psalm as prophe tic of the crucifixion. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 His Resurrection \par\pard\qj \li180 0\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi320 \up0 \ expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Psalm 16:9, 10: "Therefore my heart is glad, and my glory rejoiceth: my flesh \up0 \expndtw0\charscalex103 al so shall rest in hope. For thou wilt not leave my soul in hell; neither wilt tho u \up0 \expndtw0\charscalex103 suffer thine Holy One to see corruption." Both Pe ter and Paul in their sermons \up0 \expndtw-1\charscalex100 recorded in Acts quo te this prophecy in support of the resurrection of Christ (\ul0\nosupersub\cf12\ f13\fs24 Acts \up0 \expndtw-2\charscalex100 2:22-28 \ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 13:34, 35\ul0\nosupersub\cf8\f9\fs24 ). \par\p ard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 His Second Coming and Millenn ial Reign \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1 \sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 A llusions to this event are so numerous in the Psalms as to be beyond the \line \ up0 \expndtw0\charscalex104 scope of this treatment of the subject. Howev er, Psalm \up0 \expndtw0\charscalex104 2 and \up0 \expndtw0\charscalex104 72 are \par\pard\qj \li1800\ri1607\sb0\sl-275\slmult0 \up0 \expndtw0\charscalex100 representative. "Yea, all kings shall fall down before him: all nations shall se rve \line \up0 \expndtw0\charscalex102 him .... His name shall endure for ever: his name shall be continued as long as \line \up0 \expndtw0\charscalex106 the su n: and men shall be blessed in him: all nations shall call him blessed" \line \u

p0 \expndtw-2\charscalex100 (Psalm 72:11, 17). These ascriptions go far b eyond any accomplishment of \line \up0 \expndtw-2\charscalex100 Solomon to wh om the Psalm is inscribed and doubtless point to David's greater \par\pard\ql \l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb58\sl-230\slmult0 \up0 \expndtw -2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 282 \par\pard\sect\sectd\fs24\paper w12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg284}{\bkmkend Pg284}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\ li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li 1800\ri1616\sb186\sl-260\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\c f8\f9\fs24 Son, when He comes to set things right in this world which has been m isruled by \up0 \expndtw-2\charscalex100 man since the Fall. \par\pard\ql \li180 0\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\cha rscalex100 \ul0\nosupersub\cf6\f7\fs24 MESSIANIC PROPHECY IN THE PROPHETS \par\p ard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex108 \u l0\nosupersub\cf8\f9\fs24 In a true sense of the word all of the writings of the prophets refer to the \line \up0 \expndtw0\charscalex102 coming and the work of the Messiah, and it would therefore require volumes to \line \up0 \expndtw0\cha rscalex105 deal adequately with every facet of this subject. However, the majori ty of the \line \up0 \expndtw-1\charscalex100 references deal with the second co ming of the Messiah and with Millennial times, \line \up0 \expndtw0\charscalex10 2 which are outside our present purpose. We shall, therefore, mention briefly th e \line \up0 \expndtw-2\charscalex100 outstanding prophecies concerning His firs t coming, although, of necessity, some \line \up0 \expndtw-3\charscalex100 must be mentioned in which both comings are inextricably combined. \par\pard\qj \li18 00\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \ expndtw0\charscalex105 1. \ul0\nosupersub\cf9\f10\fs24 Isaiah 7:14:\ul0\nosupers ub\cf8\f9\fs24 "Therefore the Lord himself shall give you a sign; Behold, a \up 0 \expndtw-1\charscalex100 virgin shall conceive, and bear a son, and sh all call his name Immanuel." \up0 \expndtw0\charscalex102 Regardless of the controversies which have raged over the word "virgin" in this \up0 \expndtw0\cha rscalex102 passage, the New Testament makes it abundantly clear that the prophec y was \up0 \expndtw0\charscalex100 fulfilled in the birth of Jesus Christ and th e fact that the word "parthenos" is used \up0 \expndtw0\charscalex103 in Matthew 1:23, settles once and for all, as far as Scripture is concerned, the \up0 \exp ndtw-3\charscalex100 fact that Jesus was born of a virgin. \par\pard\qj \li1800\ ri1608\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex107 2. \ul0\nosupersu b\cf9\f10\fs24 Isaiah 9:6:\ul0\nosupersub\cf8\f9\fs24 "For unto us a child is b orn, unto us a son is given: and the \up0 \expndtw-1\charscalex100 government sh all be upon his shoulder: and his name shall be called Wonderful, \up0 \expndtw0 \charscalex100 Counsellor, The mighty God, The everlasting Father, the Prince of Peace." The \up0 \expndtw0\charscalex100 next verse concerns Millennial times w hen he shall sit upon the throne of David. \up0 \expndtw-3\charscalex100 There i s doubtless an allusion to this prophecy in \ul0\nosupersub\cf12\f13\fs24 Luke 1 :32, 33\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-280\slmult0 \pa r\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi280 \up0 \expndtw0\charscalex100 3. \ul0\nosupersub\cf9\f10\fs24 Isaiah 28:16:\ul0\nosupersub\cf8\f9\fs24 "Therefo re thus saith the Lord God, Behold, I lay in Zion for a \up0 \expndtw0\charscale x103 foundation stone, a tried stone, a precious corner stone, a sure foundation : he \up0 \expndtw0\charscalex100 that believeth shall not make haste." The Apos tle Peter quotes this prophecy as \up0 \expndtw-3\charscalex100 having been fulf illed in the coming of Jesus Christ (\ul0\nosupersub\cf12\f13\fs24 1 Peter 2:6-8 \ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\ fi280 \up0 \expndtw0\charscalex100 4. \ul0\nosupersub\cf9\f10\fs24 Isaiah 42:1-3 \ul0\nosupersub\cf8\f9\fs24 : "Behold my servant, whom I uphold; mine elect, in whom my \up0 \expndtw-1\charscalex100 soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the \up0 \expndtw0\charscalex107 Gentiles . He shall not cry, nor lift up, nor cause his voice to be heard in the \up0 \ex pndtw0\charscalex108 street. A bruised reed shall he not break, and the smoking flax shall he not \up0 \expndtw-1\charscalex100 quench: he shall bring forth jud

gment into truth." \ul0\nosupersub\cf12\f13\fs24 Matthew 12:15-21\ul0\nosupersub \cf8\f9\fs24 indicates that \up0 \expndtw-2\charscalex100 Isaiah was speaking a bout Jesus Christ in this reference. \par\pard\qj \li1800\sb0\sl-275\slmult0 \pa r\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi272 \up0 \expndtw-1\charscalex100 5. \ul0\nosupersub\cf9\f10\fs24 Isaiah 52:13-53:12\ul0\nosupersub\cf8\f9\fs24 : A New Testament reference is hardly needed to ascribe \up0 \expndtw0\charscalex1 04 this remarkable prophecy to the suffering and death of our Lord Jesus Christ. \up0 \expndtw0\charscalex100 This passage perhaps comes the nearest of any in t he Old Testament to setting \up0 \expndtw-1\charscalex100 forth the substitution ary aspect of the death of Christ. Philip preached Christ from \up0 \expndtw-2\c harscalex100 this passage (\ul0\nosupersub\cf12\f13\fs24 Acts 8:27-35\ul0\nosupe rsub\cf8\f9\fs24 ). \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb153\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 283 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstar t Pg285}{\bkmkend Pg285}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1 800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li180 0\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 6. \ul0\nosupersub\cf9\f10\f s24 Isaiah 61:1, 2\ul0\nosupersub\cf8\f9\fs24 : "The Spirit of the Lord God is u pon me; because the Lord \line \up0 \expndtw-1\charscalex100 hath anointed me to preach good tidings unto the meek; he hath sent me to bind \line \up0 \expndtw0 \charscalex100 up the brokenhearted, to proclaim liberty to the captives, and th e opening of the \line \up0 \expndtw0\charscalex100 prison to them that are boun d; to proclaim the acceptable year of the Lord, and \line \up0 \expndtw0\charsca lex107 the day of vengeance of our God; to comfort all that mourn." Jesus Himsel f \line \up0 \expndtw0\charscalex100 quoted these words in the synagogue at Naza reth and then declared: "This day \line \up0 \expndtw-2\charscalex100 is this Scripture fulfilled in your ears." \up0 \expndtw-2\charscalex100 (Luke 4:17 -21). It is dispensationally \par\pard\qj \li1800\ri1577\sb2\sl-280\slmult0 \ up0 \expndtw0\charscalex102 significant that Jesus broke off the reading in the middle of verse 2. He did not \line \up0 \expndtw-2\charscalex100 mention the day of vengeance, for that will not be fulfilled until His second \li ne \up0 \expndtw-3\charscalex100 coming. \par\pard\qj \li1800\ri1608\sb261\sl-28 0\slmult0\fi280 \up0 \expndtw0\charscalex100 7. \ul0\nosupersub\cf9\f10\fs24 Pro phecies of Christ as the Branch\ul0\nosupersub\cf8\f9\fs24 : \ul0\nosupersub\cf1 2\f13\fs24 Isaiah 4:2; Isaiah 11:1; Jeremiah 23:5; \up0 \expndtw0\charscalex100 33:15; Zechariah 3:8; 6:12, 13\ul0\nosupersub\cf8\f9\fs24 . In these passages Ch rist is called the Branch of \up0 \expndtw0\charscalex106 Jehovah, the Branch of David, My Servant, the Branch, and the Man whose \up0 \expndtw-3\charscalex100 name is the Branch. \par\pard\qj \li1800\ri1597\sb265\sl-275\slmult0\fi283 \up0 \expndtw0\charscalex100 8. \ul0\nosupersub\cf9\f10\fs24 Daniel 9:25, 26\ul0\nosu persub\cf8\f9\fs24 : "Know therefore and understand, that from the going forth \ line \up0 \expndtw0\charscalex100 of the commandment to restore and to build Jer usalem unto Messiah the Prince \line \up0 \expndtw0\charscalex102 shall be seven weeks, and three score and two weeks; the street shall be built \line \up0 \exp ndtw-2\charscalex100 again, and the wall, even in troublous times. And after thr ee score and two weeks \line \up0 \expndtw0\charscalex100 shall Messiah be cut o ff, but not for himself .... "This is the only prophecy which \line \up0 \expndt w0\charscalex104 indicates specifically the time of the Messiah's advent into th e world, or to be \line \up0 \expndtw-2\charscalex100 more exact, the time of Hi s death. Sir Robert Anderson gives his reckoning of the \line \up0 \expndtw0\cha rscalex102 time involved: "THE INTERVAL CONTAINED EXACTLY AND TO THE VERY \line \up0 \expndtw-1\charscalex100 DAY 173,880 DAYS, OR SEVEN TIMES SIXTY-NINE PROPHE TIC YEARS OF \line \up0 \expndtw-3\charscalex100 360 DAYS, the first sixty-nine weeks of Gabriel's prophecy.\u8221?\ul0\super\cf22\f23\fs23 280 \par\pard\qj \li 1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmult0\fi280 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 9. \ul0\nosupersub\cf9\f10\ fs24 Micah 5:2\ul0\nosupersub\cf8\f9\fs24 : "But thou, Bethlehem Ephratah, thoug

h thou be little among the \up0 \expndtw-2\charscalex100 thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler \up0 \expndtw-1\cha rscalex100 in Israel; whose goings forth have been from of old, from everlasting." Cf. \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf12\f13\fs24 M atthew 2:5-12\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\ri1605\sb261\sl280\slmult0\fi283 \up0 \expndtw0\charscalex100 10. \ul0\nosupersub\cf9\f10\fs24 Zechariah 9:9:\ul0\nosupersub\cf8\f9\fs24 "Rejoice greatly, O daughter of Zion; shout, O daughter of \line \up0 \expndtw0\charscalex102 Jerusalem: behold thy K ing cometh unto thee: he is just, and having salvation; \line \up0 \expndtw0\cha rscalex100 lowly, riding upon an ass, and upon a colt the foal of an ass." Cf. \ ul0\nosupersub\cf12\f13\fs24 Matthew 21:1-\par\pard\ql \li1800\sb1\sl-255\slmult 0 \up0 \expndtw-3\charscalex100 10. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par \pard\qj\li1800\ri1622\sb5\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul 0\nosupersub\cf8\f9\fs24 11\ul0\nosupersub\cf9\f10\fs24 . Zechariah 11:12:\ul0\n osupersub\cf8\f9\fs24 "So they weighed for my price thirty pieces of silver." C f. \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf12\f13\fs24 Matthew 26:15; 27 :9, 10. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\ sl-270\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 Th ere is no doubt but that the writers of the New Testament believed that \line \u p0 \expndtw0\charscalex100 these many prophecies of the Old Testament were fulfi lled in the coming and in \line \up0 \expndtw-1\charscalex100 the ministry of th e Lord Jesus Christ, and if we believe in the divine inspiration of \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\ li1800\ri1620\sb135\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23 \f24\fs20\ul0\super\cf23\f24\fs19 280\ul0\nosupersub\cf7\f8\fs20 Sir Robert And erson, \ul0\nosupersub\cf24\f25\fs20 The Coming Prince\ul0\nosupersub\cf7\f8\fs2 0 (London: Pickering and Inglis Limited, Thirteenth Edition), p. \line \up0 \ex pndtw-3\charscalex100 128. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expnd tw-2\charscalex100 284 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz453\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g286}{\bkmkend Pg286}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1624\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 the Scripture we must believe, even a s Jesus Himself testified of the Scriptures: \up0 \expndtw-3\charscalex100 "thes e are they which testify of me." \par\pard\ql \li1800\sb0\sl-402\slmult0 \par\pa rd\ql\li1800\sb1\sl-402\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16 \f17\fs48 37 \ul0\nosupersub\cf20\f21\fs32 THE INCARNATION \par\pard\ql \li1800\ sb0\sl-276\slmult0 \par\pard\ql\li1800\sb167\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 THE PRE-INCARNATE STATE OF THE SAVIOR \par \pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmul t0\fi304 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 There are two important facts concerning the preincarnate state of the Savior. \line \up0 \ex pndtw0\charscalex107 The first is His pre-existence. The second is His pre-exist ence as God. It is \line \up0 \expndtw0\charscalex105 possible to hold to the fi rst fact while denying the second, as did Arius in the \line \up0 \expndtw0\char scalex100 fourth century and as do the Jehovah Witnesses of today. There are tho se who \line \up0 \expndtw-1\charscalex100 believe in the pre-existent state

of all souls, which involves the doctrine of \line \up0 \expndtw-1\char scalex100 reincarnation, but this view finds no support from the Bible. The Bibl e is the story \line \up0 \expndtw-2\charscalex100 of one unique Person who preexisted as God and who in time became incarnate \line \up0 \expndtw0\charscalex1 00 as man. No other member of the human family had any personal pre-existence \l ine \up0 \expndtw-2\charscalex100 before he was born into this life. Jesus Chris t is unique in this respect. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\q j\li1800\ri1592\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex102 There are those who hold defective views of the inspiration of the Scriptures \up0 \expnd tw-1\charscalex100 who would argue that although Scripture writers claimed pre-e xistence and Deity \up0 \expndtw-2\charscalex100 for the Person of Christ, Jesus Himself made no such claims. It should be \up0 \expndtw0\charscale x100 evident, however, that we are dependent upon the Scripture writers not only for \up0 \expndtw0\charscalex103 their own views but for the claims which Jesus Himself made. If the Scriptures \up0 \expndtw0\charscalex100 are not infallible , what guarantee do we have that their reporting of the words of \up0 \expndtw0\ charscalex100 Christ is true or accurate? However, in this instance we have both the testimony \up0 \expndtw-3\charscalex100 of the Scripture writers and the wo rds of Jesus Himself. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li180 0\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 T he Claims of Christ Himself \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj \li1800\ri1605\sb14\sl-273\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosu persub\cf8\f9\fs24 1. "For I came down from heaven .... The Jews then murmured at him, \up0 \expndtw0\charscalex105 because he said, I am the bread which came down from heaven .... I am the \up0 \expndtw0\charscalex100 living b read which came down from heaven" (John 6:38, 41, 51). It is clear from \up0 \ex pndtw0\charscalex104 the murmuring of the Jews that they understood that Jesus w as claiming pre\up0 \expndtw0\charscalex104 existence for Himself, and Jesus mak es this doubly clear when He answered \up0 \expndtw-1\charscalex100 them: "Doth this offend you? What and if ye shall see the Son of man ascend up \up0 \expndtw -3\charscalex100 where he was before" (vs. 61, 62). \par\pard\qj \li1800\sb0\sl277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi307 \up0 \expndtw0\c harscalex100 2. On another occasion Jesus astonished the Jews by declaring: "You r father \line \up0 \expndtw0\charscalex105 Abraham rejoiced to see my day: and he saw it and was glad. Then said the \line \up0 \expndtw0\charscalex104 Jews un to him, Thou art not yet fifty years old, and hast thou seen Abraham? \line \up0 \expndtw0\charscalex100 Jesus said unto them, Verily, verily, I say unto you, B efore Abraham was, I am" \line \up0 \expndtw0\charscalex100 (John 8:56-58). Agai n, it is clear that the Jews not only understood that He was \line \up0 \expndtw 0\charscalex100 claiming to have personally existed before Abraham two thousand years earlier, \line \up0 \expndtw-1\charscalex100 but that He was claiming preexistence as Deity, for they took up stones to stone \line \up0 \expndtw-2\chars calex100 him, even as they did when He claimed identity with the Father (\ul0\no supersub\cf12\f13\fs24 John 10:30, 31\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\q l\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb192\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 285 \par\pard\sect\sectd\fs24\p aperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg287}{\bkmkend Pg287}\par\par d\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard \qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\q j\li1800\ri1608\sb123\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nos upersub\cf8\f9\fs24 3. Finally, in the great high-priestly prayer of John 17, J esus uttered these \line \up0 \expndtw-2\charscalex100 words to the Father: "And now, O Father, glorify thou me with thine own self; with \line \up0 \expndtw0\c harscalex102 the glory which I had with thee before the world was... they have k nown surely \line \up0 \expndtw-2\charscalex100 that I came out from thee, and t hey have believed that thou didst send me" (vs. 5, \par\pard\qj \li1800\ri1608\s b7\sl-273\slmult0 \up0 \expndtw-2\charscalex100 8.) Jesus possessed intimate kno wledge of His pre-existent state in glory with the \up0 \expndtw-2\charscalex100 Father before the cosmos was called into being. If we are to accept the testimo

ny \up0 \expndtw-1\charscalex100 of Jesus concerning Himself then we must believ e that He personally pre-existed \up0 \expndtw-2\charscalex100 with the Father b efore the original act of creation. \par\pard\ql \li1800\sb265\sl-276\slmult0 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Claims of the Script ure Writers: \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\ sb7\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs2 4 1. \ul0\nosupersub\cf9\f10\fs24 Isaiah 9:6\ul0\nosupersub\cf8\f9\fs24 : "For u nto us a child is born, unto us a son is given:... and his \line \up0 \expndtw-1 \charscalex100 name shall be called... The mighty God, The everlasting Father." These two titles \line \up0 \expndtw0\charscalex105 of the coming Messiah expres s not only Deity but His eternal existence. The \line \up0 \expndtw0\charscalex1 03 word Father here is not to be confused with the first Person of the Trinity. The \line \up0 \expndtw0\charscalex100 Son is not the Father in the Trinity of t he Godhead, but He is the Father of Ages \line \up0 \expndtw-2\charscalex100 (He b., \ul0\nosupersub\cf9\f10\fs24 Olam\ul0\nosupersub\cf8\f9\fs24 ), or the Fathe r of Eternity. The thought is similar to that expressed in \line \up0 \expndtw0\ charscalex100 Hebrews 1:2, where God is said to have made the eons (the equivale nt of \ul0\nosupersub\cf9\f10\fs24 olam\ul0\nosupersub\cf8\f9\fs24 ) \line \up0 \expndtw-1\charscalex100 through His Son. The creation is said to have been medi ated through the agency \line \up0 \expndtw0\charscalex100 of the Son. He theref ore must have existed eternally before anything came into \line \up0 \expndtw-3\ charscalex100 being. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 2. \ul0\nosupersub\cf9\f10\fs24 Micah 5:2\ul0\nosupersu b\cf8\f9\fs24 : "Whose goings forth have been from of old, from everlasting." \u p0 \expndtw0\charscalex107 This Messianic prophecy clearly states that the Child that was to be born in \up0 \expndtw-3\charscalex100 Bethlehem had, as the Son, been in existence from everlasting. \par\pard\qj \li1800\ri1608\sb265\sl-275\sl mult0\fi268 \up0 \expndtw0\charscalex103 3. \ul0\nosupersub\cf9\f10\fs24 John 1: 1-3:\ul0\nosupersub\cf8\f9\fs24 "In the beginning was the Word, and the Word wa s with God, \line \up0 \expndtw-2\charscalex100 and the Word was God. The same w as in the beginning with God. All things were \line \up0 \expndtw0\charscalex104 made by him; and without him was not anything made that was made." If this \lin e \up0 \expndtw0\charscalex105 were the only passage in the Bible to set forth t he pre-existence and Deity of \line \up0 \expndtw-1\charscalex100 Jesus Christ, some question might be raised whether another meaning might be \line \up0 \expnd tw0\charscalex106 derived from a careful exegesis of the words. But John is here telling us the \line \up0 \expndtw0\charscalex104 same thing that other writers as well as Jesus Himself have told us. The 0nly \line \up0 \expndtw0\charscalex 104 difference is that Jesus is here presented as the Word, the Logos, the Divin e \line \up0 \expndtw0\charscalex100 Reason, the Instrument of Communication of the infinite, incomprehensible God \line \up0 \expndtw-3\charscalex100 to a fini te creation. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\ sb9\sl-276\slmult0\fi280 \up0 \expndtw0\charscalex100 4. \ul0\nosupersub\cf9\f10 \fs24 Philippians 2:5, 6\ul0\nosupersub\cf8\f9\fs24 : "Let this mind be in you, which was also in Christ Jesus: \line \up0 \expndtw0\charscalex100 who, being in the form of God, thought it not robbery to be equal with God." This \line \up0 \expndtw-2\charscalex100 is probably the central passage in Paul's writings on t he pre-incarnate state of the \line \up0 \expndtw0\charscalex102 Savior. This pa ssage clearly states that Christ existed (\ul0\nosupersub\cf9\f10\fs24 huparchon \ul0\nosupersub\cf8\f9\fs24 , without any \line \up0 \expndtw-1\charscalex100 th ought of coming into existence) in the form of God and that He was then made \li ne \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf9\f10\fs24 genomenos\ul0\nos upersub\cf8\f9\fs24 , became that which was not before) in the likeness of men. Equality \line \up0 \expndtw-2\charscalex100 with God was not a thing that He ha d to grasp after, for He was God. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupers ub\cf7\f8\fs20 286 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl -240{\bkmkstart Pg288}{\bkmkend Pg288}\par\pard\qj \li1800\sb0\sl-275\slmult0 \p

ar\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par \pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmul t0\fi280 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 5. \ul0\nosupe rsub\cf9\f10\fs24 Colossians 1:15-17\ul0\nosupersub\cf8\f9\fs24 : "Who is the im age of the invisible God, the firstborn of \line \up0 \expndtw0\charscalex103 ev ery creature: for by him were all things created, that are in heaven, and that \ line \up0 \expndtw0\charscalex106 are in earth, visible and invisible, whether t hey be thrones, or dominions, or \line \up0 \expndtw0\charscalex103 principaliti es, or powers: all things were created by him and for him: and he is \line \up0 \expndtw-2\charscalex100 before all things, and by him all things consist." The title which is here ascribed to \line \up0 \expndtw-2\charscalex100 Christ, \ul0 \nosupersub\cf9\f10\fs24 The Firstborn of All Creation,\ul0\nosupersub\cf8\ f9\fs24 does not signify that He was the first \line \up0 \expndtw0\cha rscalex106 creature to be born, for the remainder of the passage states that He existed \line \up0 \expndtw0\charscalex103 before all created things and that al l things were created by Him. Hence, if He \line \up0 \expndtw0\charscalex104 we re a created being He could not have existed before creation. As Lightfoot \line \up0 \expndtw0\charscalex103 points out, the title Firstborn here means: "Sover eign Lord over all creation by \line \up0 \expndtw0\charscalex105 virtue of prim ogeniture.''\ul0\super\cf22\f23\fs23 281\ul0\nosupersub\cf8\f9\fs24 It is a tit le of priority and headship. It is used as a \line \up0 \expndtw-1\charscalex100 Messianic title in Psalm 89:27: "Also I will make him my firstborn, higher than the \line \up0 \expndtw-1\charscalex100 kings of the earth." This verse is not a statement of when the Messiah is to come \line \up0 \expndtw-1\charscalex100 i nto being: rather, it is a statement that God is going to place Him in a positio n as \line \up0 \expndtw0\charscalex103 the firstborn, far above all others. God said in Jeremiah 31:9: "I am a father to \line \up0 \expndtw0\charscalex102 Isr ael, and Ephraim is my firstborn." This statement could in no sense apply to \li ne \up0 \expndtw0\charscalex103 Ephraim personally, for he was not even the firs tborn son of Joseph (\ul0\nosupersub\cf12\f13\fs24 Genesis \line \up0 \expndtw-2 \charscalex100 41:51, 52\ul0\nosupersub\cf8\f9\fs24 ). Ephraim is often used as a name for the nation of Israel, as it is in this \line \up0 \expndtw-1\charscal ex100 passage. But Israel was surely not the first nation to be born. In what se nse then \line \up0 \expndtw0\charscalex103 was Israel Jehovah's firstborn? Sure ly in the sense that the context bears out, \line \up0 \expndtw0\charscalex106 t hat God will some day regather that nation and give it sovereignty over the \lin e \up0 \expndtw0\charscalex100 nations of the earth. It is most important to gra sp the full significance of the truth \line \up0 \expndtw0\charscalex103 that th e Person of Jesus Christ not only pre-existed but that he pre-existed as \line \ up0 \expndtw-3\charscalex100 God the Son. \par\pard\ql \li1800\sb265\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE INCARNATION OF THE SAVIOR \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1564\s b8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The very expression, \ul0\nosupersub\cf9\f10\fs24 incarnation\ul0\nosupersub\cf 8\f9\fs24 , expresses something that is different and \line \up0 \expndtw0\chars calex106 unique. This word cannot be used of the mere birth of people into the w orld. \line \up0 \expndtw-2\charscalex100 Parents do not send out notices that a son or a daughter was incarnated to them. \line \up0 \expndtw-1\charscalex100 F or an incarnation to occur there must be the existence of a person first in a no n-\line \up0 \expndtw-1\charscalex100 fleshly form, and then that person must ta ke upon himself a body of flesh. This is \line \up0 \expndtw0\charscalex102 exac tly what the Son of God did, according to Hebrews 2:14: "Forasmuch then \line \u p0 \expndtw0\charscalex104 as the children are partakers of flesh and blood, he also himself likewise took \line \up0 \expndtw-2\charscalex100 part of the sa me." Timothy 3:16 states the fact in these words: "God was \line \up 0 \expndtw0\charscalex107 manifest in the flesh." Romans 8:3 has it: "God sendi ng his own Son in the \line \up0 \expndtw0\charscalex103 likeness of sinful fles h." The Apostle John in his Gospel states: "And the Word \line \up0 \expndtw0\ch arscalex104 was made flesh and dwelt among us," (1:14), and in his First Epistle he says: \line \up0 \expndtw0\charscalex104 "Every spirit that confesseth that

Jesus Christ is come in the flesh is of God," \line \up0 \expndtw-2\charscalex10 0 (4:2). \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Virgin Birth \par\pard\qj \li1800\sb0\sl-240\sl mult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmu lt0 \par\pard\qj\li1800\ri1640\sb174\sl-240\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 281\ul0\nosupersub\cf7\f8\fs20 J. B. Lightfoot, Saint Paul - \ul0\nosupersub\cf24\f25\fs20 Epistles to the Co lossians and to Philemon\ul0\nosupersub\cf7\f8\fs20 (London: Macmillan and Co., \up0 \expndtw-3\charscalex100 ninth edition, 1890), p. 145. \par\pard\ql \li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 287 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz419\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g289}{\bkmkend Pg289}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb108\sl-276\slmult0\fi276 \up0 \ex pndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 There can be little doubt but that the Virgin Birth is a necessary concomitant to \line \up0 \expndtw-1\charsc alex100 the Incarnation. It is possible that God might have brought His Son into the world \line \up0 \expndtw0\charscalex107 by some other means; however, it w ould seem impossible for Him to do so \line \up0 \expndtw0\charscalex100 through natural human generation involving a human mother and father. A child \line \up 0 \expndtw0\charscalex100 thus born would have been a purely human person and th e most that God could \line \up0 \expndtw0\charscalex100 have done would have be en to cause His Spirit to come upon and indwell such \line \up0 \expndtw0\charsc alex100 an one, and, of course, this is one of the defective views of the Person of Christ \line \up0 \expndtw0\charscalex103 which has been held by some. It is difficult to conceive of a completely natural \line \up0 \expndtw0\charscalex10 2 human person as being the second Person of the Trinity. This fact will become \line \up0 \expndtw-1\charscalex100 more evident in consideration of the next po int dealing with the unique Person of \line \up0 \expndtw-2\charscalex100 Christ . \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi279 \up0 \expndtw-1\charsca lex100 Many theologians have rejected the doctrine of the Virgin Birth, but in s o doing \line \up0 \expndtw0\charscalex100 they have rejected the Scripture, for no honest reader of the Bible can deny that \line \up0 \expndtw0\charscalex106 the Scripture plainly teaches that Christ was born of a virgin. \ul0\nosupersub\ cf12\f13\fs24 Matthew 1:23 \line \up0 \expndtw0\charscalex104 \ul0\nosupersub\c f8\f9\fs24 plainly declares the fact, and Mary denied having had intercourse wit h a man \line \up0 \expndtw0\charscalex106 before the birth of Jesus (\ul0\nosu persub\cf12\f13\fs24 Luke 1:34\ul0\nosupersub\cf8\f9\fs24 ). Paul says He was m ade of a woman \line \up0 \expndtw-2\charscalex100 (\ul0\nosupersub\cf12\f13\fs2 4 Galatians 4:4\ul0\nosupersub\cf8\f9\fs24 ), which is a strange expression if H e had a human father. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li180 0\ri1608\sb10\sl-275\slmult0\fi278 \up0 \expndtw-2\charscalex100 It is generally held that the Virgin Birth accounts for the sinless humanity of the \line \up0 \expndtw0\charscalex105 Lord Jesus Christ. Various theories have been advanced t o explain how His \line \up0 \expndtw-1\charscalex100 humanity was thus generate d in a sinless condition; however, Scripture gives no \line \up0 \expndtw0\chars calex100 further explanation than that which Gabriel gave to Mary: "The Holy Gho st shall \line \up0 \expndtw0\charscalex100 come upon thee, and the power of the

Highest shall overshadow thee: therefore \line \up0 \expndtw0\charscalex102 als o that holy thing which shall be born of thee shall be called the Son of God" \l ine \up0 \expndtw0\charscalex100 (Luke 1:35). Some have held that the humanity o f Jesus was a completely new \line \up0 \expndtw0\charscalex102 creation and tha t Mary contributed nothing to His humanity. This would explain \line \up0 \expnd tw0\charscalex104 His sinlessness, but would deny the fact that Mary was His mot her, as she is \line \up0 \expndtw-1\charscalex100 called in Scripture, making h er only an incubator in which the child was carried. It \line \up0 \expndtw0\cha rscalex100 would also seem to deny the fact that He took upon himself our humani ty, if His \line \up0 \expndtw0\charscalex102 humanity was a completely new creation. Covenant theologians hold the \line \up0 \expndtw0\charscalex100 Creation Theory of the origin of the soul, claiming that only the physical body is \line \up0 \expndtw0\charscalex104 passed on by natural procreation and that the soul of each child born into the \line \up0 \expndtw-1\charscalex100 world is created at the time of conception or birth. In the case of Adam' s \line \up0 \expndtw0\charscalex104 descendants, because of the supposed covena nt God made with Adam and \line \up0 \expndtw0\charscalex106 which Adam broke, G od imputes a sinful nature to each soul as soon as He \line \up0 \expndtw0\chars calex103 creates it. But in the case of Christ God did not impute sin to Him. Th is theory \line \up0 \expndtw0\charscalex100 explains the sinlessness of Christ but it is fraught with numerous difficulties. The \line \up0 \expndtw0\charscale x103 Traducian theory holds that the entire human person, body, soul, and spirit , is \line \up0 \expndtw0\charscalex100 passed on by natural procreation. It is confronted with the problem of explaining \line \up0 \expndtw-1\charscalex100 ho w Jesus could have been sinless if He partook in any measure of Mary's sinful \l ine \up0 \expndtw0\charscalex102 humanity. Roman Catholics have gotten arou nd the problem by claiming \line \up0 \expndtw-2\charscalex100 Immaculate Co nception for Mary, which is another way of claiming that Mary was \line \up0 \ex pndtw0\charscalex100 conceived in a sinless state, but they do not explain how M ary could have been \line \up0 \expndtw0\charscalex103 born of sinful parents wi thout receiving a sinful nature. Dr. M. R. DeHaan, in a \line \up0 \expndtw-2\ch arscalex100 pamphlet, \ul0\nosupersub\cf9\f10\fs24 The Chemistry of the Blood\ul 0\nosupersub\cf8\f9\fs24 , set forth the strange idea that sin is a kind \par\pa rd\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 288 \par\pard\sect\sectd\fs 24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg290}{\bkmkend Pg290}\par \pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\ pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pa rd\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosu persub\cf8\f9\fs24 of virus in man's blood. He claimed that the child received a ll of its blood from the \up0 \expndtw0\charscalex100 father and not one drop fr om its mother, and therefore the blood in Jesus' body \up0 \expndtw0\charscalex1 03 did not contain this sinful virus. Besides being a crassly materialistic idea , this \up0 \expndtw-1\charscalex100 view is based upon a false genetic postulat e. The fact of the matter is that we do \up0 \expndtw-2\charscalex100 not know h ow the sin nature of man is propagated, but we do know that it is, both \up0 \ex pndtw0\charscalex103 from Scripture and from experience. And we know from Script ure that God so \up0 \expndtw0\charscalex103 worked through the means of the Vir gin Birth to produce a sinless humanity in \up0 \expndtw-3\charscalex100 the Lor d Jesus Christ. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 The Unique Person of Christ \par\pard\qj \li 1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Theologians have coined the word, \ul0\nosupersub\cf9\f10\fs24 Theanthropic\ul0\nosupersub\cf8\f9\fs24 , to describe the Person of \line \up0 \expndtw-2\charscalex100 Christ. This is anot her way of calling Him the God-man. There never was another \line \up0 \expndtw0 \charscalex102 person like Jesus Christ and there never will be another. There i s therefore no \line \up0 \expndtw-2\charscalex100 person to whom He may be comp ared. We are shut up to statements of Scripture \line \up0 \expndtw0\charscalex1

04 concerning His nature. There has been the tendency on the part of liberals to \line \up0 \expndtw0\charscalex100 over-emphasize the humanity of Christ and on the part of conservatives to over-\line \up0 \expndtw0\charscalex106 emphasize the Deity of Christ. The Scripture indicates that He possessed a \line \up0 \exp ndtw0\charscalex105 perfect and complete human nature as well as a perfect and c omplete divine \line \up0 \expndtw-2\charscalex100 nature. \par\pard\ql \li1800\ sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 1. \ul0\nosupersub\cf9\f10\fs 24 His Human Nature\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-270 \slmult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \expndtw0\cha rscalex102 a. Scripture indicates that Jesus had a normal, human birth. The conc eption \up0 \expndtw0\charscalex106 was supernatural, but everything in the deve lopment from that point on was \up0 \expndtw-3\charscalex100 normal (\ul0\nosupe rsub\cf12\f13\fs24 Luke 2:1-7\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800 \sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up0 \ex pndtw0\charscalex103 b. He had a normal human body. He was circumcised according to the law \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Luke 2: 21\ul0\nosupersub\cf8\f9\fs24 ). He was handled by his mother, by Sirecon, and b y others and there \up0 \expndtw-2\charscalex100 is no indication that his body was different from that of any other child. \par\pard\ql \li2068\sb264\sl-276\sl mult0 \up0 \expndtw-2\charscalex100 c. He possessed a human soul (\ul0\nosupersu b\cf12\f13\fs24 Matthew 26:38; John 12:27; Acts 2:27,31\ul0\nosupersub\cf8\f9\fs 24 ). \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 d. He had a human spirit (\ul0\nosupersub\cf1 2\f13\fs24 Mark 2:8;John 13:21; Luke 23:46\ul0\nosupersub\cf8\f9\fs24 ). \par\pa rd\qj \li1800\ri1619\sb261\sl-280\slmult0\fi276 \up0 \expndtw-1\charscalex100 e. He was called the Son of man (\ul0\nosupersub\cf12\f13\fs24 Matthew 11:19\ul0\n osupersub\cf8\f9\fs24 ). As descended humanly He \up0 \expndtw-3\charscalex100 i s called "the son of Abraham," "the son of David," (\ul0\nosupersub\cf12\f13\fs2 4 Matthew 1:1\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-280\slmu lt0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscale x103 f. He manifested the limitations of human nature: He was hungry (\ul0\nosu persub\cf12\f13\fs24 Matthew \up0 \expndtw-1\charscalex100 4:2\ul0\nosupersub\cf 8\f9\fs24 ), weary (\ul0\nosupersub\cf12\f13\fs24 John 4:6\ul0\nosupersub\cf8\f9 \fs24 ), thirsty (\ul0\nosupersub\cf12\f13\fs24 John 19:28\ul0\nosupersub\cf8\f9 \fs24 ), sleepy (\ul0\nosupersub\cf12\f13\fs24 Matthew 8:24\ul0\nosupersub\cf8\f 9\fs24 ), and limited in \up0 \expndtw-2\charscalex100 his human knowledge (\ul0 \nosupersub\cf12\f13\fs24 Mark 13:32; John 11:34\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\fs24 Luke 2:40\ul0\nosupersub\cf8\f9\fs24 ). \par\pard \qj \li1800\ri1608\sb266\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 g. "W herefore in all things it behoved him to be made like unto his brethren, \up0 \e xpndtw0\charscalex103 that he might be a merciful and faithful high priest in th ings pertaining to God" \up0 \expndtw0\charscalex104 (Hebrews 2:17), with the e xception that He was "separate from sinners" and \up0 \expndtw-3\charscalex100 " without sin" (\ul0\nosupersub\cf12\f13\fs24 Hebrews 7:26\ul0\nosupersub\cf8\f9\f s24 and \ul0\nosupersub\cf12\f13\fs24 4:15\ul0\nosupersub\cf8\f9\fs24 ). \par\p ard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 289 \par\pard\sect\sectd\f s24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg291}{\bkmkend Pg291}\pa r\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par \pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\p ard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb92\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 2. \ul0\nosupersub\cf9\f10\fs 24 His Divine Nature\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \li1920\sb0\sl-27 6\slmult0 \par\pard\ql\li1920\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 a . He is called "the only begotten Son of God" (\ul0\nosupersub\cf12\f13\fs24 Jo hn 3:16\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1920\sb264\sl-276\slmult0 \up0 \expndtw-2\charscalex100 b. He is called God (\ul0\nosupersub\cf12\f13\fs2 4 Hebrews 1:8\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1920\sb0\sl-276\slmu lt0 \par\pard\ql\li1920\sb0\sl-276\slmult0 \par\pard\ql\li1920\sb12\sl-276\slmul

t0 \up0 \expndtw-2\charscalex100 c. He accepted worship due only to God (\ul0\n osupersub\cf12\f13\fs24 John 9:38\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li 1920\sb0\sl-260\slmult0 \par\pard\qj\li1920\ri1616\sb38\sl-260\slmult0\tx2280 \u p0 \expndtw-1\charscalex100 d. He is the "image of the invisible God" and "the express image of His person" \line\tab \up0 \expndtw-2\charscalex100 (\ul0\nosup ersub\cf12\f13\fs24 Colossians 1:15\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosuper sub\cf12\f13\fs24 Hebrews 1:3\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1920 \sb0\sl-276\slmult0 \par\pard\ql\li1920\sb11\sl-276\slmult0 \up0 \expndtw-2\char scalex100 e. He is the Creator and Upholder of all things (\ul0\nosupersub\cf12 \f13\fs24 Colossians 1:16, 17\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1920 \ri1608\sb261\sl-280\slmult0\tx2280\tx2280\tx2280 \up0 \expndtw0\charscalex102 f . He exercised the prerogatives of Deity, such as forgiving sin (\ul0\nosupers ub\cf12\f13\fs24 Matthew 9:2, \line\tab \up0 \expndtw0\charscalex103 6; Luke 7: 47, 48\ul0\nosupersub\cf8\f9\fs24 ), executing final judgment upon all who have ever lived \line \tab \up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\fs 24 John 5:22-27; Acts 17:31; Matthew 25:31, 32; 2 Timothy 4:1; 2 Corinthians \li ne \tab \up0 \expndtw-2\charscalex100 5:10\ul0\nosupersub\cf8\f9\fs24 ). \par\pa rd\li1920\sb0\sl-276\slmult0\par\pard\li1920\sb8\sl-276\slmult0\fi0\tx7019\tx790 4\tx9154 \up0 \expndtw-1\charscalex100 g. He has divine attributes. He is eternal\tab \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Micah\ tab \up0 \expndtw-1\charscalex100 5:2; John\tab \up0 \expndtw-1\charscalex100 1 :1\ul0\nosupersub\cf8\f9\fs24 ). He is\par\pard\li1920\sb0\sl-274\slmult0\fi36 0 \up0 \expndtw0\charscalex100 omniscient (\ul0\nosupersub\cf12\f13\fs24 John 16:30; Colossians 2:3\ul0\nosupersub\cf8\f9\fs24 ). He is omnipotent (\ul0\nos upersub\cf12\f13\fs24 Hebrews 1:3;\par\pard\li1920\sb3\sl-276\slmult0\fi360 \up 0 \expndtw0\charscalex100 Colossians 1:16, 17; Revelation 1:8\ul0\nosupersub\cf8 \f9\fs24 ). He is immutable (\ul0\nosupersub\cf12\f13\fs24 Hebrews 13:8; 1:12\ul 0\nosupersub\cf8\f9\fs24 ).\par\pard\li1920\sb0\sl-274\slmult0\fi360 \up0 \expnd tw0\charscalex100 All of the moral attributes are His: Holiness, Righteousness, Goodness, and\par\pard\li1920\sb3\sl-276\slmult0\fi360 \up0 \expndtw-1\charscale x100 Truth.\par\pard\ql \li1800\sb260\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 THE PURPOSE OF THE INCARNATION \par\pard\qj \li18 00\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi263 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 We may ask, Why was the Inca rnation necessary? What purpose did God \line \up0 \expndtw0\charscalex103 have in sending His Son in the likeness of sinful flesh? What reasons may we \line \u p0 \expndtw-1\charscalex100 find for this stupendous event? The Scriptures reveal at least the following \line \up0 \expndtw-2\charscalex100 answers: \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 To Fulfill The Promise s of God \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\c harscalex102 \ul0\nosupersub\cf8\f9\fs24 From Genesis 3:15 to the end of Malachi , God made many promises which \up0 \expndtw0\charscalex102 could be realized on ly through means of the Incarnation. "Now I say that Jesus \up0 \expndtw0\charsc alex107 Christ was a minister of the circumcision for the truth of God, to confi rm the \up0 \expndtw0\charscalex102 promises made unto the fathers: and that the Gentiles might glorify God for his \up0 \expndtw-2\charscalex100 mercy" (Romans 15:8, 9). In a sense, this answer is all inclusive, for the promises \up0 \expn dtw-3\charscalex100 embrace the many purposes God had in the Incarnation. \par\p ard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersu b\cf6\f7\fs24 To Fully Reveal God \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\p ard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi284 \up0 \expndtw0\charscalex100 \ul0 \nosupersub\cf8\f9\fs24 God as infinite pure spirit is incomprehensible to man. John speaks of God in \line \up0 \expndtw0\charscalex100 His plenitude when he s ays: "No man hath seen God at any time; the only \par\pard\ql \li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 290 \par\pard\sect\sectd\fs24\paperw12240\paperh158 40\pard\sb0\sl-240{\bkmkstart Pg292}{\bkmkend Pg292}\par\pard\qj \li1800\sb0\sl273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-27

3\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1605\sb12 3\sl-273\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 begott en Son, which is in the bosom of the Father, he hath declared him (lit., \up0 \e xpndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 exegeted him\ul0\nosupersub\ cf8\f9\fs24 )" (John 1:18). He has, as it were, translated God into a form which \up0 \expndtw0\charscalex103 man can understand. Besides revealing the love and grace of God far beyond \up0 \expndtw-1\charscalex100 anything which God before made known of Himself, Jesus Christ expounded the \up0 \expndtw0\charscalex105 Tri-unity of the Godhead. While there are intimations of the Trinity in the Old \up0 \expndtw0\charscalex103 Testament, it is not until the Son is manifested in human flesh that the Father\up0 \expndtw-3\charscalex100 Son relationship in th e Godhead could be understood. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard \ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\ f7\fs24 To Take Away Sin \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li 1800\ri1608\sb10\sl-275\slmult0\fi310 \up0 \expndtw0\charscalex100 \ul0\nosupers ub\cf8\f9\fs24 "And ye know that he was manifested to take away our sins, and in him is no \up0 \expndtw-1\charscalex100 sin" (1 John 3:5). Since apart from the shedding of blood there is no remission of \up0 \expndtw-2\charscalex100 sins, it was necessary for Him to have blood to shed if He was to do this work (cf. \u p0 \expndtw-2\charscalex100 \ul0\nosupersub\cf12\f13\fs24 Hebrews 2:14\ul0\nosup ersub\cf8\f9\fs24 ). As God He could not die, but as Man He could and did die fo r the \up0 \expndtw-3\charscalex100 sins of the world. \par\pard\ql \li1800\sb26 5\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 To Be come a Merciful and Faithful High-priest \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1590\sb12\sl-274\slmult0\fi268 \up0 \expndtw-2\charscalex 100 \ul0\nosupersub\cf8\f9\fs24 This fact is stated in \ul0\nosupersub\cf12\f13\ fs24 Hebrews 2:17, 18\ul0\nosupersub\cf8\f9\fs24 . Other references to this mini stry will be \line \up0 \expndtw-2\charscalex100 found in \ul0\nosupersub\cf12\ f13\fs24 Hebrews 4:14-16; 5:1-10\ul0\nosupersub\cf8\f9\fs24 ; and \ul0\nosup ersub\cf12\f13\fs24 7:11-28\ul0\nosupersub\cf8\f9\fs24 . The high-priest is one who \line \up0 \expndtw0\charscalex105 represents man before God. In order to understand man's nature and needs \line \up0 \expndtw0\charscalex103 experie ntially it was necessary for the Son of God to become a man and to be \line \up0 \expndtw0\charscalex106 tested in all points, yet without sin. Thus we read tha t since He has suffered \line \up0 \expndtw-2\charscalex100 through temptation, He is able to succor them that are tempted; and He can have \line \up0 \expndtw0 \charscalex105 compassion upon the ignorant and on them that are out of the way; and that \line \up0 \expndtw-2\charscalex100 though He were a Son, yet He learn ed obedience through the things He suffered. \par\pard\ql \li1800\sb0\sl-276\slm ult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 To Demonstrate a Perfect Humanity \par\pard\qj \li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi293 \up0 \expnd tw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Scriptures emphasize the fact that Jesus Christ was the only sinless man \line \up0 \expndtw0\charscalex100 w ho ever lived. There is only one exception to the "all" of Romans 3:23 and that \line \up0 \expndtw0\charscalex105 is Jesus Christ. The temptation of Jesus by S atan was not for the purpose of \line \up0 \expndtw0\charscalex102 discovering w hether Jesus would sin, but to prove that He would not and could \line \up0 \exp ndtw0\charscalex104 not sin. It was necessary that He be sinless in order to be able to save others \line \up0 \expndtw-1\charscalex100 from the penalty of sin, but aside from this it would seem that God also purposed \line \up0 \expndtw0\c harscalex100 in sending His Son in human flesh to demonstrate what His original plan was for \line \up0 \expndtw0\charscalex100 man's life. This life of perfect obedience to God (see \ul0\nosupersub\cf12\f13\fs24 Hebrews 10:7\ul0\nosupersub \cf8\f9\fs24 ), is set forth \line \up0 \expndtw-2\charscalex100 as a pattern fo r the believer's life (\ul0\nosupersub\cf12\f13\fs24 1 John 2:6; I Peter 2:21; P hil. 2:5-8\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb265\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 To Become the Head of the Body, the Church \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1 800\ri1608\sb1\sl-280\slmult0\fi320 \up0 \expndtw0\charscalex100 \ul0\nosupersub

\cf8\f9\fs24 Christ did not become the Head of the Body during His life upon ear th, but in \line \up0 \expndtw-1\charscalex100 His life as the Man at God's righ t hand after His resurrection and ascension. This \line \up0 \expndtw0\charscale x106 fact is clearly stated in \ul0\nosupersub\cf12\f13\fs24 Ephesians 1:20-23\ ul0\nosupersub\cf8\f9\fs24 . It must be remembered that the \line \up0 \expndtw0 \charscalex103 humanity of Jesus Christ did not cease with His death. He is stil l a man and in \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charsc alex100 \ul0\nosupersub\cf7\f8\fs20 291 \par\pard\sect\sectd\fs24\paperw12240\pa perh15840\pard\sb0\sl-240{\bkmkstart Pg293}{\bkmkend Pg293}\par\pard\qj \li1800\ sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb 0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri16 17\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 order for Him to become the Head of a Body of redeemed men it was necessary \up 0 \expndtw-3\charscalex100 for Him to be a man. \par\pard\ql \li1800\sb0\sl-276\ slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \u l0\nosupersub\cf6\f7\fs24 To Judge and Restore the Universe to God \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi264 \up0 \expndtw-2\charscalex100 \ul0\nos upersub\cf8\f9\fs24 Paul states that God "hath appointed a day in the which He w ill judge the world \line \up0 \expndtw0\charscalex103 in righteousness by that Man whom He hath ordained." The writer of Hebrews \line \up0 \expndtw-1\charscal ex100 quotes Psalm 8 concerning man, showing that it is God's ultimate purpose t o put \line \up0 \expndtw0\charscalex104 all things in subjection under a man, a nd that this man is none other than the \line \up0 \expndtw-2\charscalex100 Lord Jesus Christ. This purpose of God involves the Kingship of Jesus Christ. He \li ne \up0 \expndtw0\charscalex103 will be manifested as King of kings at His secon d coming (\ul0\nosupersub\cf12\f13\fs24 Revelation 19:16\ul0\nosupersub\cf8\f9 \fs24 ), \line \up0 \expndtw0\charscalex100 and, of course, as King He will be a man. It was God's ultimate purpose for man \line \up0 \expndtw-2\charscalex100 that he should bring all creation in subjection to God and thereby glorify God. The \line \up0 \expndtw0\charscalex100 first man Adam failed and brought down th e whole human race into defeat. The \line \up0 \expndtw0\charscalex102 second Ma n, the last Adam, succeeded, and although, as Hebrews 2:8 states, \line \up0 \ex pndtw0\charscalex100 we do not yet see all things put in subjection under Him, P aul makes it plain that \line \up0 \expndtw0\charscalex100 the day will come whe n the last enemy will be robbed of its power and all things \line \up0 \expndtw3\charscalex100 shall be subdued unto Him (\ul0\nosupersub\cf12\f13\fs24 1 Corin thians 15:25-28\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-379\sl mult0 \par\pard\ql\li1800\sb40\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\n osupersub\cf16\f17\fs48 38 \ul0\nosupersub\cf20\f21\fs32 UNION OF THE TWO NATURE S OF THE SAVIOR \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri16 06\sb31\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 Considerable reference has already been made to the fact that Jesus Christ , \up0 \expndtw0\charscalex102 as a result of the Incarnation, possesses two nat ures, the Divine and a human \up0 \expndtw0\charscalex108 one. He is thus a uniq ue Person, for no other person ever existed with two \up0 \expndtw0\charscalex10 0 complete and distinctive natures. There is no other person to whom He may be \ up0 \expndtw0\charscalex100 compared, and we are therefore wholly dependen t upon the Bible for our \up0 \expndtw-3\charscalex100 knowledge of Him. \p ar\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slm ult0\fi293 \up0 \expndtw-1\charscalex100 In considering such a unique Person the re are bound to be many difficulties in \up0 \expndtw0\charscalex104 comprehendi ng how two natures can be united in one person, and especially \up0 \expndtw0\ch arscalex105 how an infinite nature can be united with a finite one. How is it po ssible for a \up0 \expndtw-2\charscalex100 person to know all things and at the same time be limited in knowledge? How is it \up0 \expndtw0\charscalex106 possib le for the omnipotent One to become a helpless baby? In what sense \up0 \expndtw 0\charscalex105 could the Source and Giver of life die? There are no doubt many inscrutable \up0 \expndtw0\charscalex100 mysteries connected with the Person of

Christ which must be received by faith, \up0 \expndtw-3\charscalex100 even as th ere are concerning the Godhead itself. \par\pard\ql \li1800\sb0\sl-276\slmult0 \ par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper sub\cf6\f7\fs24 THE FACT OF THE UNION OF THE TWO NATURES \par\pard\qj \li1800\sb 0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb16\sl-272\slmult0\fi277 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Scriptures have already been pre sented to show that Christ had both a perfect \line \up0 \expndtw0\charscalex106 and complete Divine nature and a perfect and complete human nature. Our \line \ up0 \expndtw0\charscalex100 purpose now is to see that these two natures were un ited in One Person. Christ \line \up0 \expndtw0\charscalex103 was not a Divine P erson and a human Person, and thus two persons. He was \line \up0 \expndtw0\char scalex105 One Person with two natures. There is no evidence in Scripture of a tw o-fold \line \up0 \expndtw0\charscalex100 personality in Christ. There is a thre e-fold Personality within the Godhead. They \par\pard\ql \li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0 \nosupersub\cf7\f8\fs20 292 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pa rd\sb0\sl-240{\bkmkstart Pg294}{\bkmkend Pg294}\par\pard\qj \li1800\sb0\sl-275\s lmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slm ult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl275\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 use the per sonal pronouns in speaking of or to each other. The Father says: \up0 \expndtw0\ charscalex102 "\ul0\nosupersub\cf9\f10\fs24 Thou\ul0\nosupersub\cf8\f9\fs24 art my beloved Son." The Son says: "Lo, \ul0\nosupersub\cf9\f10\fs24 I\ul0\nosupers ub\cf8\f9\fs24 come to do \ul0\nosupersub\cf9\f10\fs24 thy\ul0\nosupersub\cf8\f 9\fs24 will." The Son \up0 \expndtw-1\charscalex100 says of the Spirit: "\ul0\n osupersub\cf9\f10\fs24 He\ul0\nosupersub\cf8\f9\fs24 will guide you into all tr uth." But there is nothing analagous \up0 \expndtw0\charscalex103 to this in the case of Christ. The human nature is never distinguished from the \up0 \expndtw3\charscalex100 Divine as a distinct person. \par\pard\qj \li1800\ri1608\sb266\s l-275\slmult0\fi271 \up0 \expndtw-2\charscalex100 Not only is there no intimatio n of a dual personality in Jesus; there is a positive \up0 \expndtw-2\charscalex 100 testimony to the uni-personality of Jesus in Scripture. As Hodge says: "He a lways \up0 \expndtw0\charscalex105 says I, me, mine. He is always addressed as T hou, thee, thine. He is always \up0 \expndtw-1\charscalex100 spoken of as He, hi s, him. It was the same person to whom it was said, 'Thou art \up0 \expndtw0\cha rscalex100 not yet fifty years old'; and 'Thou, Lord, in the beginning has laid the foundations \up0 \expndtw0\charscalex104 of the earth, and the heavens are t he works of thine hands.'''\ul0\super\cf22\f23\fs23 282\ul0\nosupersub\cf8\f9\fs 24 It might seem \up0 \expndtw0\charscalex104 unnecessary to prove what appears to be such a self-evident fact, that Jesus \up0 \expndtw0\charscalex102 Christ was one and not two persons, but a consideration of the many defective \up0 \exp ndtw-2\charscalex100 views which have been held of the Person of Christ will sho w the importance and \up0 \expndtw-3\charscalex100 necessity of stressing this f act. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE TWO NATURES AR E UNITED AND YET DISTINCT \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\l i1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupers ub\cf8\f9\fs24 An illustration of what is meant by this statement may be helpful. Two \line \up0 \expndtw-2\charscalex100 substances may be combined chemically, such as oxygen and hydrogen, forming \line \up0 \expndtw-2\charscal ex100 a third substance, the nature of which is different from either oxygen or hydrogen. \line \up0 \expndtw0\charscalex100 Or two substances may be combined i n a mixture, such as sand and iron filings, \line \up0 \expndtw0\charscalex106 s o that it might be said that it was one-half sand and one-half iron filings. Or \line \up0 \expndtw0\charscalex100 consider man himself, composed of two distinc t parts, body and soul or spirit. In \line \up0 \expndtw-1\charscalex100 the fir st illustration there was a true union of oxygen and hydrogen, but the result \l ine \up0 \expndtw0\charscalex102 was a substance possessing a nature different f rom either. In the second case \line \up0 \expndtw0\charscalex105 there was simp

ly a mixture and not a true union, the sand and the iron filings \line \up0 \exp ndtw0\charscalex104 remaining distinct. In the third example the material and the immaterial \line \up0 \expndtw0\charscalex104 substances were united to form a man, and yet these two substances remain \line \up0 \expndtw-3\charsc alex100 distinct and separable. \par\pard\qj \li1800\ri1589\sb264\sl-276\slmult0 \fi268 \up0 \expndtw0\charscalex102 In the Person of Christ the two natures are united, so that He possesses the \up0 \expndtw0\charscalex107 same essence which constitutes the nature of God, while at the same time \up0 \expndtw0\charscalex 100 possessing the same essence which constitutes us human beings. In this union \up0 \expndtw0\charscalex100 the human and the divine do not lose their identit y, as in the case of the oxygen \up0 \expndtw-2\charscalex100 and hydrogen, an d become a third kind of thing, neither human nor divine. \up0 \expndt w0\charscalex102 Neither is there simply a temporary mixing of the two natures, as with the sand \up0 \expndtw0\charscalex102 and iron filings, as though the di vine nature simply came upon, or indwelt Him, \up0 \expndtw-1\charscalex100 much as the Holy Spirit indwells believers. Rather, the two natures united in One \u p0 \expndtw0\charscalex103 Person, so that it can be said that He is true God an d true Man at one and the \up0 \expndtw0\charscalex103 same time. He possesses a ll of the elements of human nature, apart from sin, \up0 \expndtw-3\charscalex10 0 and all of the elements of Divine nature. \par\pard\ql \li1800\sb0\sl-230\slmu lt0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb162\sl-230\slmu lt0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs 19 282\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans P ublishing Co., 1940), Vol. II, \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 p. 383. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 293 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz422\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g295}{\bkmkend Pg295}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 THE TWO NATURES ARE UNITED IN A HYPOSTATICAL UNION \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1605\sb8\sl -276\slmult0\fi278 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The ologians use the word \ul0\nosupersub\cf9\f10\fs24 hypostatical\ul0\nosupersub\c f8\f9\fs24 to indicate that the union of the natures \line \up0 \expndtw0\chars calex102 is a personal one. It is the Greek word which is translated "person" in Hebrews \up0 \expndtw0\charscalex100 1:3: "the express image of His \ul0\nosupe rsub\cf9\f10\fs24 person\ul0\nosupersub\cf8\f9\fs24 ." By a personal union is me ant a number \line \up0 \expndtw0\charscalex104 of things. It means primarily th at though Christ has two natures He is but one \up0 \expndtw0\charscalex103 Pers on. It is admittedly difficult to understand how this could be, but this is the \up0 \expndtw0\charscalex107 picture that the Bible presents of the Person of Ch rist. Christ as God was a \up0 \expndtw0\charscalex102 Person before He was born into the world. Therefore at His birth it was not the \up0 \expndtw0\charscalex 103 begetting of a new person, which would have resulted in two persons, but the \up0 \expndtw0\charscalex103 begetting of a new human nature. This human nature was united with the pre\up0 \expndtw0\charscalex100 existing Divine Person. Whe

reas we speak of the \ul0\nosupersub\cf9\f10\fs24 nature\ul0\nosupersub\cf8\f9\f s24 of man, we must speak \line \up0 \expndtw-3\charscalex100 of the two \ul0\n osupersub\cf9\f10\fs24 natures\ul0\nosupersub\cf8\f9\fs24 of Christ. \par\pard\ qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi29 3 \up0 \expndtw-1\charscalex100 By a personal union is also meant that the union is not simply an indwelling of \line \up0 \expndtw0\charscalex106 the Person of the Holy Spirit in the human nature of Christ. Believers in this \line \up0 \ex pndtw0\charscalex105 dispensation have the Person of the Holy Spirit indwelling their bodies, but it \line \up0 \expndtw-1\charscalex100 could never be said tha t the believer is the Holy Spirit. The believer and the Holy \line \up0 \expndtw 0\charscalex104 Spirit are two separate persons. The believer is not God. But th e Man, Christ \line \up0 \expndtw-3\charscalex100 Jesus, is God. \par\pard\qj \l i1800\ri1603\sb264\sl-276\slmult0\fi299 \up0 \expndtw0\charscalex100 When men ar e born into the world there is the birth of a person with a human \up0 \expndtw0 \charscalex102 nature. But when Christ was born there was not the birth of a per son, although \up0 \expndtw0\charscalex107 there was the birth of a human nature . This would seem to indicate that the \up0 \expndtw-1\charscalex100 human natur e in Christ is impersonal. Hodge takes this position, stating: "Human \up0 \expn dtw0\charscalex103 nature, therefore, although endowed with intelligence and wil l, may be, and in \up0 \expndtw-3\charscalex100 fact is, in the person of Christ impersonal.''\ul0\super\cf22\f23\fs23 283 \par\pard\ql \li2066\sb0\sl-276\slmul t0 \par\pard\ql\li2066\sb8\sl-276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nos upersub\cf8\f9\fs24 Berkhof, in discussing this which he calls an incomprehensib le mystery, states: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ ri1603\sb14\sl-273\slmult0\fi151 \up0 \expndtw0\charscalex100 At the same time i t is not correct to speak of the human nature of Christ \up0 \expndtw0\charscale x108 as impersonal. This is true only in the sense that this nature has no \up0 \expndtw0\charscalex100 independent subsistence of its own. Strictly speak ing, however, the \up0 \expndtw0\charscalex105 human nature of Christ was not for a moment impersonal. The Logos \up0 \expndtw0\charscalex100 assumed that nat ure into personal subsistence with Himself. The human \up0 \expndtw0\charscalex1 08 nature has its personal existence in the person of the Logos. It is in\up0 \e xpndtw-3\charscalex100 personal rather than impersonal.\ul0\super\cf22\f23\fs23 284 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-2 73\slmult0\fi294 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Early in the history of the Church a number of heretical views of the Person of \up0 \expndtw-2\charscalex100 Christ were promulgated, (these will be discussed in th e next chapter), and finally \up0 \expndtw0\charscalex107 a Council was called a t Chalcedon in 451 to deal with this problem. Strong \up0 \expndtw-3\charscalex 100 summarizes the decision of the Council in these words: \par\pard\ql \li1800\ sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb 0\sl-230\slmult0 \par\pard\ql\li1800\sb213\sl-230\slmult0 \up0 \expndtw-2\charsc alex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 283\ul0\nosupersub\cf7\ f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., Vol. I I, p. 391. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\super\cf23\f24\fs19 284\ul0\nosupersub\cf7\f8\fs20 L. Berkhof, \ul0\nosu persub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapi ds: Wm. B. Eerdmans Publishing Co., 1941), p. 322. \par\pard\ql \li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl -230\slmult0 \up0 \expndtw-2\charscalex100 294 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz376\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s

p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g296}{\bkmkend Pg296}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1604\sb128\sl-272\slmult0\fi470 \up0 \ex pndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 The Orthodox doctrine (promulg ated at Chalcedon, 451) holds that in the \up0 \expndtw0\charscalex105 one pers on Jesus Christ there are two natures, a human nature and a divine \up0 \expndtw 0\charscalex103 nature, each in its completeness and integrity, and that these t wo natures are \up0 \expndtw0\charscalex100 organically and indissolubly united, yet so that no third nature is formed thereby. \up0 \expndtw-2\charscalex100 In brief, to use the antiquated dictum, orthodox doctrine forbids us either to div ide \up0 \expndtw-3\charscalex100 the person or to confound the natures.\ul0\sup er\cf22\f23\fs23 285 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \ri1605\sb9\sl-276\slmult0\fi317 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf 8\f9\fs24 Christ is sometimes spoken of as being \ul0\nosupersub\cf9\f10\fs24 Th eanthropic\ul0\nosupersub\cf8\f9\fs24 , that is, God-man. This \line \up0 \expnd tw0\charscalex100 term applies to His Person but not to His nature, for as has a lready been stated \line \up0 \expndtw0\charscalex105 Christ does not have a nat ure but two natures. We cannot speak of a divine-\line \up0 \expndtw-2\charscale x100 human nature. The divine is infinite and the human is finite. What, then, w ould be \line \up0 \expndtw-1\charscalex100 the properties of a divine-human nat ure? Such a nature could not be both infinite \line \up0 \expndtw-2\charscalex10 0 and finite, for that would be self-contradictory. But Christ is presented in S cripture \line \up0 \expndtw-2\charscalex100 as both infinite and finite, so tha t the two natures must be separate and distinct. \par\pard\ql \li1800\sb264\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE TWO NAT URES REMAIN DISTINCT AND UNCHANGED \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\ pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi321 \up0 \expndtw0\charscalex100 \ul0 \nosupersub\cf8\f9\fs24 There is no indication from Scripture that the Divine na ture of the Son was in \up0 \expndtw-1\charscalex100 any way altered as a conseq uence of the Incarnation, nor that the human nature \up0 \expndtw0\charscalex100 was elevated to a semi-divine position. But there is that which Theologians ref er \up0 \expndtw0\charscalex102 to as the Communion of the attributes of the two natures of Christ. This means \up0 \expndtw0\charscalex100 that the one Person partakes of the attributes of both natures, so that whatever \up0 \expndtw0\char scalex102 may be said of either nature may be said of the Person. Thus whether i t be the \up0 \expndtw-1\charscalex100 act of the divine nature or of the human nature, it is the act of Christ. Hodge finds \up0 \expndtw-2\charscalex100 four classes of passages referring to the acts of Christ. \par\pard\ql \li2066\sb264\ sl-276\slmult0 \up0 \expndtw-2\charscalex100 1. Those in which the acts are pred icated of the whole Person of Christ. \par\pard\qj \li1800\sb0\sl-280\slmult0 \p ar\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi333 \up0 \expndtw0\charscalex100 2 . Those in which the predicate is true only of the divine nature. Christ could \ up0 \expndtw0\charscalex103 not have said of His human nature: "Before Abraham w as I am," but He could \up0 \expndtw-3\charscalex100 say this both of His Person and of His divine nature. \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi26 8 \up0 \expndtw0\charscalex109 3. Those in which the predicate is true only of the human nature, as for \line \up0 \expndtw-2\charscalex100 example when Christ said, "I thirst," or "My soul is sorrowful even unto death." \par\pard\qj \li18 00\ri1604\sb263\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex100 4. Those bel onging to the first class but having the peculiarity that the \up0 \ex pndtw0\charscalex100 denomination is derived from the divine nature, when the pr edicate is not true of \up0 \expndtw-2\charscalex100 the divine nature itself, b ut only of the God-man. Hodge places such passages as \up0 \expndtw-1\charscalex 100 \ul0\nosupersub\cf12\f13\fs24 1 Corinthians 15:28\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 John 14:28\ul0\nosupersub\cf8\f9\fs24 in th is category. The eternal Son is co-equal \up0 \expndtw0\charscalex102 with the F ather, and yet these passages say that the Father is greater than the \up0 \expn dtw0\charscalex103 Son and that the Son shall some day be subject to the Father.

This subjection \up0 \expndtw0\charscalex107 and inequality is not to be predic ated of the divine nature, nor simply of the \up0 \expndtw-3\charscalex100 human nature, but officially of the God-man. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\ cf23\f24\fs20\ul0\super\cf23\f24\fs19 285\ul0\nosupersub\cf7\f8\fs20 A. H. Stro ng, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1912), p. 673. \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl230\slmult0 \up0 \expndtw-2\charscalex100 295 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz426\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g297}{\bkmkend Pg297}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 THE DIVINE NATURE SELF-LIMITED IN MANIFESTAT ION \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1620\sb1\sl-28 0\slmult0\fi291 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Sc riptures present the Incarnation as a step downward, as an humiliation, \up0 \ex pndtw-2\charscalex100 a condescension. The Hebrews writer puts it this way: \par \pard\qj \li1800\ri1607\sb5\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 "B ut we see Jesus, who was made a little (or, for a little while) lower than the \ line \up0 \expndtw0\charscalex103 angels .... "(2:9). Paul's central passage on the Incarnation, Philippians 2:5-8 \line \up0 \expndtw-2\charscalex100 contain s such words as \ul0\nosupersub\cf9\f10\fs24 no reputation, a servant, h umbled himself, became \line \up0 \expndtw0\charscalex107 obedient.\ul0\nosupe rsub\cf8\f9\fs24 It is evident from the Gospel narratives that it was only upon rare \line \up0 \expndtw0\charscalex100 occasions that the Deity of Christ shon e forth. The effulgent glory of His Person \line \up0 \expndtw-1\charscalex100 w as seen by the three on the mount of transfiguration, but there is no record tha t \line \up0 \expndtw-2\charscalex100 there was another instance of its display. In the Temptation He employed none of \line \up0 \expndtw0\charscalex100 His di vine attributes to satisfy the needs of His humanity. The One who created \line \up0 \expndtw-2\charscalex100 and possessed the Universe owned not so much as a place to lay His head. Paul \line \up0 \expndtw0\charscalex103 speaks of His pov erty (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 8:9\ul0\nosupersub\cf8\f9\fs24 ). And finally when He hung upon the \line \up0 \expndtw0\charscalex102 cross, although He could have commanded twelve legions of angels to deliver \line \up0 \expndtw0\charscalex102 Him, He employed none of His divine powers, but instead endured the cross in \line \up0 \expndtw-1\charscalex100 all of the awful re ality of His human nature. No doubt the average person \line \up0 \expn dtw0\charscalex100 observing Jesus as He went in and out among men saw nothing but the \line \up0 \expndtw0\charscalex102 manifestation of His huma n nature. They surely saw no visible halo around His \line \up0 \expndtw0\charsc alex107 head. He wrought miracles, it is true, but this same power was given to His \line \up0 \expndtw0\charscalex105 disciples also and the miraculous works a re always represented as the work \line \up0 \expndtw0\charscalex103 which the F ather had given Him to do. None of His acts during the time of His \line \up0 \e xpndtw0\charscalex100 humiliation was self-originated. With Him it was ever, "No t my will, but Thine be \line \up0 \expndtw-2\charscalex100 done ." \par\pard\qj

\li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex106 This fai lure or refusal to exercise His divine attributes has naturally raised \up0 \exp ndtw-1\charscalex100 many questions concerning the exact nature of the Incarnati on. Did it involve the \up0 \expndtw-2\charscalex100 surrender or partial sur render of His Deity? Did He as a man possess the \up0 \expndtw0\charsc alex105 knowledge that He was God in human flesh? Of what did He empty Himself, \up0 \expndtw-1\charscalex100 according to \ul0\nosupersub\cf12\f13\fs24 Philipp ians 2:7\ul0\nosupersub\cf8\f9\fs24 (A.S.V.)? This is probably Paul's central p assage on \up0 \expndtw0\charscalex103 the Incarnation, which has been quoted be fore to prove the pre-existence and \up0 \expndtw0\charscalex103 the Deity of Ch rist. Interest at this point concerns only the meaning of the first \up0 \expndt w-3\charscalex100 clause of vs. 7, "but made Himself of no reputation." \par\par d\li1800\sb0\sl-276\slmult0\par\pard\li1800\sb12\sl-276\slmult0\fi268\tx9532 \up 0 \expndtw-1\charscalex100 This phrase has been translated variously: "emp tied himself"\tab \up0 \expndtw-1\charscalex100 (A.S.V.);\par\pard\li1800\sb0\s l-274\slmult0\fi0\tx5636\tx9520 \up0 \expndtw-1\charscalex100 "stripped himself of all privilege"\tab \up0 \expndtw-1\charscalex100 (Phillips); "made hims elf nothing"\tab \up0 \expndtw-1\charscalex100 (N.E.B.);\par\pard\li1800\sb3\sl -276\slmult0\fi0 \up0 \expndtw-1\charscalex100 "stripped Himself [of His glory]" (Conybeare and Howson).\par\pard\ql \li2135\sb268\sl-276\slmult0 \up0 \expndtw3\charscalex100 Lightfoot translates the entire passage: \par\pard\qj \li2520\sb 0\sl-272\slmult0 \par\pard\qj\li2520\ri1608\sb16\sl-272\slmult0 \up0 \expndtw0\c harscalex100 Though existing before the worlds in the Eternal Godhead, yet He di d not \line \up0 \expndtw0\charscalex102 cling with avidity to the prerogat ives of His divine majesty, did not \line \up0 \expndtw0\charscalex106 amb itiously display His equality with God; but divested Himself of the \line \up0 \ expndtw0\charscalex101 glories of heaven, and took upon Him the nature of a serv ant, assuming \line \up0 \expndtw-2\charscalex100 the likeness of men. Nor was t his all. Having thus appeared among men in \line \up0 \expndtw-3\charscalex100 t he fashion of a man, He humbled Himself yet more, and carried out His \par\pard\ ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 296 \par\pard\sect\sectd\fs24\ paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg298}{\bkmkend Pg298}\par\pa rd\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\par d\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\ qj\li2520\ri1602\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupers ub\cf8\f9\fs24 obedience even to dying. Nor did He die by a common death: He was \up0 \expndtw-3\charscalex100 crucified, as the lowest malefactor is crucified. \ul0\super\cf22\f23\fs23 286 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\q l\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 Strong here remarks: \par\pard\qj \li2520\ri1600\sb261\sl-280\slmult0\fi1 63 \up0 \expndtw-1\charscalex100 Here notice that which the Logos divested himse lf of, in becoming man, \up0 \expndtw0\charscalex103 is not the substance of his Godhead, but the "form of God" in which this \up0 \expndtw0\charscalex106 subst ance was manifested. This "form of God" can be only that \up0 \expndtw -1\charscalex100 independent exercise of the powers and prerogatives of Deity which \up0 \expndtw-2\charscalex100 constitutes his "equality with God." This he surrenders, in the act of "taking \up0 \expndtw-3\charscalex100 the form of a servant"--or becoming subordinate, as man,\ul0\super\cf22\f23\fs23 287 \pa r\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 Vincent states: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pa rd\qj\li2520\ri1603\sb10\sl-275\slmult0\fi165 \up0 \expndtw0\charscalex100 The G eneral sense is that He divested Himself of that peculiar mode of \line \up0 \ex pndtw0\charscalex100 existence which was proper and peculiar to Him as one with God. He laid \line \up0 \expndtw0\charscalex100 aside the form of God. In so doi ng, He did not divest Himself of His divine \line \up0 \expndtw0\charscalex103 \ ul0\nosupersub\cf9\f10\fs24 nature\ul0\nosupersub\cf8\f9\fs24 . The change was a change of \ul0\nosupersub\cf9\f10\fs24 state\ul0\nosupersub\cf8\f9\fs24 : the f orm of a servant for the \line \up0 \expndtw0\charscalex101 form of God. His \ul

0\nosupersub\cf9\f10\fs24 personality\ul0\nosupersub\cf8\f9\fs24 continued the same. His \ul0\nosupersub\cf9\f10\fs24 self-emptying\ul0\nosupersub\cf8\f9\fs24 was \line \up0 \expndtw0\charscalex100 not \ul0\nosupersub\cf9\f10\fs24 self-ex tinction\ul0\nosupersub\cf8\f9\fs24 , nor was the divine Being changed into a me re man. In \line \up0 \expndtw-1\charscalex100 His humanity He retained the cons ciousness of deity, and in His incarnate \line \up0 \expndtw0\charscalex100 stat e carried out the mind which animated Him before His incarnation. He \line \up0 \expndtw-2\charscalex100 was not unable to assert equality with God. He was able not to assert it.\ul0\super\cf22\f23\fs23 288 \par\pard\qj \li1800\sb0\sl-270\s lmult0 \par\pard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi321 \up0 \expndtw0\chars calex100 \ul0\nosupersub\cf8\f9\fs24 This we understand to be the meaning of the \ul0\nosupersub\cf9\f10\fs24 Kenosis\ul0\nosupersub\cf8\f9\fs24 or self-emptyi ng of the \up0 \expndtw0\charscalex100 incarnate Son of God. The erroneous views of the so-called Kenotic theologians \up0 \expndtw-3\charscalex100 will be cons idered in the next chapter. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql \li1800\sb1\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\ fs48 39\ul0\nosupersub\cf20\f21\fs32 ERRONEOUS VIEWS OF THE SAVIOR \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb31\sl-276\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Throughout the histor y of Christendom the mainstream of the Church has held \line \up0 \expndtw0\char scalex106 true to the Scriptural doctrine of the Godhead and of the Person of Ch rist in \line \up0 \expndtw-2\charscalex100 particular. Early Church Councils, s uch as those held at Nicea and at Chalcedon, \line \up0 \expndtw0\charscalex103 established doctrinal statements of the Trinity and of the two natures of Christ \line \up0 \expndtw0\charscalex100 which were based upon the Scripture. These v iews have been held by the great \line \up0 \expndtw0\charscalex100 majority of Christians, both Catholic and Protestant, although numerous modern \line \up0 \e xpndtw-2\charscalex100 theologians have departed from these historic views and f rom the Scripture. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \ expndtw0\charscalex102 The question which Jesus asked the Pharisees is one of th e most important \line \up0 \expndtw-1\charscalex100 ones which could be asked: "What think ye of Christ?" (Matthew 22:42). In every \line \up0 \expndtw-2\chars calex100 age there have been divergent answers to that question by minority grou ps within \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb32\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\ f24\fs19 286\ul0\nosupersub\cf7\f8\fs20 J. B. Lightfoot, \ul0\nosupersub\cf24\f 25\fs20 The Epistles of St. Paul: Philippians\ul0\nosupersub\cf7\f8\fs20 (Londo n: Macmillan and Co., eighth edition, 1888), \par\pard\ql \li1800\sb1\sl-217\slm ult0 \up0 \expndtw-4\charscalex100 p. 110. \par\pard\ql \li1800\sb13\sl-230\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 287\ul0\nosupersub\cf 7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8 \fs20 pp. 705, 706. \par\pard\qj \li1800\ri1633\sb0\sl-240\slmult0 \up0 \expndt w0\charscalex100 \ul0\super\cf23\f24\fs19 288\ul0\nosupersub\cf7\f8\fs20 Marvin R. Vincent, \ul0\nosupersub\cf24\f25\fs20 Word Studies in the New Testament\ul0 \nosupersub\cf7\f8\fs20 (New York: Charles Scribner's Sons, 1914), \up0 \expndt w-3\charscalex100 Vol. III, p. 433. \par\pard\ql \li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 297 {\shp {\*\shpinst\shpleft1800\shptop13147\shpright4680\shpbottom13167\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz411\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P

g299}{\bkmkend Pg299}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 the professing Church. Some of the more important of these views will be \up0 \expndtw-2\charscalex100 c onsidered in the following paragraphs. \par\pard\ql \li1800\sb0\sl-276\slmult0 \ par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-4\charscalex100 \ul0\nosupe rsub\cf6\f7\fs24 EBIONISM \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Ebionites were a Jewish sect which, while divided into a number of \line \up0 \expndt w-2\charscalex100 different classes, was united in the denial of the Deity of Ch rist, while at the same \line \up0 \expndtw0\charscalex100 time honoring Him as One who had an unmeasured fulness of the divine Spirit. \line \up0 \expndtw0\cha rscalex100 The Nazarene Ebionites held to the supernatural birth, but denied the essential \line \up0 \expndtw0\charscalex102 Deity of Christ. The Corinthian Eb ionites followed the Gnostic teaching that the \line \up0 \expndtw0\charscalex10 2 divine Christ Spirit came upon the mere man, Jesus, at His baptism. Thus they \line \up0 \expndtw0\charscalex104 denied that Jesus is actually Christ and that any incarnation took place at the \line \up0 \expndtw0\charscalex105 birth of J esus. The Ebionites naturally rejected much of the New Testament, \line \up0 \ex pndtw0\charscalex105 especially the epistles of Paul. Strong suggests that the H ebrew Epistle was \line \up0 \expndtw0\charscalex105 written to counteract an Eb ionite tendency to overstrain law and to underrate \line \up0 \expndtw-3\charsca lex100 Christ. Ebionism as a sect lasted down to the fourth century. \par\pard\q l \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndt w-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 GNOSTICISM \par\pard\qj \li1800\sb 0\sl-274\slmult0 \par\pard\qj\li1800\ri1607\sb12\sl-274\slmult0\fi268 \up0 \expn dtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 Gnosticism is difficult to defin e as it was not a homogeneous system but \up0 \expndtw0\charscalex100 embraced m any widely differing sects. It arose while Paul and John were still on \up0 \exp ndtw0\charscalex100 the scene and "in the 2nd century spread with the swiftness of an epidemic over \up0 \expndtw0\charscalex102 the church from Syria to Gaul.' '\ul0\super\cf22\f23\fs23 289\ul0\nosupersub\cf8\f9\fs24 Gnosticism was an am algam, among other \up0 \expndtw0\charscalex100 things, of Alexandrian philosoph y and Zoroastrian dualism with certain Christian \up0 \expndtw0\charscalex103 id eas of redemption. As the name implies, it claimed for its initiates a superior \up0 \expndtw0\charscalex108 type of knowledge. We are concerned here only with the way in which the \up0 \expndtw-3\charscalex100 various sects of Gnostics de alt with the Person of Christ. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard \qj\li1800\ri1608\sb9\sl-276\slmult0\fi279 \up0 \expndtw-2\charscalex100 Since o ne of the tenets of Gnosticism was that matter is evil, it logically follows \li ne \up0 \expndtw-2\charscalex100 that the true humanity of our Lord must be denied. This teaching is called \line \up0 \expndtw-1\charscalex100 Doc etism, a name which means \ul0\nosupersub\cf9\f10\fs24 to seem\ul0\nosupersub\cf 8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 to appear\ul0\nosupersub\cf8\f9\fs24 . According to this teaching \line \up0 \expndtw0\charscalex102 Jesus seemed to have or appeared to have a human body, but in reality it was \line \up0 \expndtw -1\charscalex100 only a spiritual apparition. This error is combated especially in such passages as \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf12\f13\ fs24 John 1:14\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 1 J ohn 4:2, 3\ul0\nosupersub\cf8\f9\fs24 . Cerinthus, who was an antagonist of the Apostle \line \up0 \expndtw-1\charscalex100 John, denied the Virgin Birth, teach ing that Jesus was just an ordinary man, who, \line \up0 \expndtw0\charscalex100 at the time of his baptism, had the Christ-spirit descend upon him to enable hi m \line \up0 \expndtw0\charscalex102 to do miracles and at the time of his death had the Christ-spirit taken from him. \line \up0 \expndtw0\charscalex104 He thu s taught that Jesus and Christ were two separate persons. Again John \line \up0 \expndtw0\charscalex100 answers this error in 1 John 2:22: "Who is a liar but he that denieth that Jesus is \line \up0 \expndtw0\charscalex107 the Christ." The author of the article on Gnosticism in I.S.B.E. sums up this \line \up0 \expndtw

-3\charscalex100 heretical teaching thus: \par\pard\qj \li2520\ri1609\sb261\sl-2 80\slmult0\fi149 \up0 \expndtw0\charscalex100 It is easily seen how teaching of this sort strikes at the root of all religion \line \up0 \expndtw0\charscalex100 and morality. The personality of God, the personality and free will of man, \li ne \up0 \expndtw0\charscalex100 the existence of moral evil, the incarnation of our Lord Jesus Christ, the \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\ li1800\sb72\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs2 0\ul0\super\cf23\f24\fs19 289\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f 25\fs20 International Standard Bible Encyclopedia\ul0\nosupersub\cf7\f8\fs20 , V ol. 11, p. 1240. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\chars calex100 298 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz402\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g300}{\bkmkend Pg300}\par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520 \sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\s b0\sl-270\slmult0 \par\pard\qj\li2520\ri1602\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 redemption which he accomplished for the world, His resurrection, the \up0 \expndtw0\charscalex103 whole significance of His person and His work--all is denied. This is the \up0 \expndtw-3\charscal ex100 spirit and meaning of Gnosticism.\ul0\super\cf22\f23\fs23 290 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1605\sb15\sl-273\slmult0\fi283 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The ancient seeds of Gnosticism have sprouted in numerous modern religious \up0 \expndtw0\charscalex1 05 sects. Identification of evil with matter, as in so-called Christian Science, and \up0 \expndtw-1\charscalex100 denial of the Virgin Birth, as in many modern theologies, are old heresies \up0 \expndtw-3\charscalex100 dressed in new garments. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf6\f7\fs24 ARIANISM \par\pard\qj \li1800\sb0\sl-277\sl mult0 \par\pard\qj\li1800\ri1603\sb7\sl-277\slmult0\fi268 \up0 \expndtw0\charsca lex105 \ul0\nosupersub\cf8\f9\fs24 Arius of Alexandria (around 300 A.D.) held a view of the Person of Christ \up0 \expndtw0\charscalex106 similar to that of p resent-day Jehovah Witnesses. He taught that Jesus pre\up0 \expndtw0\charscalex1 00 existed as the first creature which came from the hand of God and that throug h \up0 \expndtw0\charscalex106 Him God created all other things. He thus denied the Deity of Christ and, of \up0 \expndtw0\charscalex105 course, His eternal exi stence. \ul0\nosupersub\cf12\f13\fs24 Colossians 1:15\ul0\nosupersub\cf8\f9\fs2 4 is often used to buttress this \up0 \expndtw0\charscalex103 teaching, but see the previous chapter on the Incarnation, for an answer. This \up0 \expndtw0\cha rscalex105 teaching of Arius was condemned at the Council of Nicea in 325 and he was \up0 \expndtw0\charscalex100 banished to Illyria. Socinianism and Unitarian ism are modern forms of Arianism. \up0 \expndtw-3\charscalex100 Any denial of th e Trinity is the equivalent of Arianism. \par\pard\ql \li1800\sb264\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 APOLLINARIANISM \pa r\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmul t0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Apollinaris wa s a bishop of Laodicea during the fourth century. His teaching \up0 \expndtw-2\c harscalex100 denied the integrity of the human nature of Christ. That is, he hel d that Christ had \up0 \expndtw0\charscalex100 only a human body and soul, but d id not have a human spirit. The divine Logos \up0 \expndtw0\charscalex103 took t

he place of the human spirit in Jesus according to his view. According to \up0 \ expndtw-1\charscalex100 Strong Apollinaris taught that the eternal Word took int o union with Himself, not a \up0 \expndtw0\charscalex106 complete human nature, but an irrational human animal. Strong in the same \up0 \expndtw-3\charscalex100 place quotes Gore: \par\pard\qj \li2520\ri1601\sb264\sl-277\slmult0 \up0 \expnd tw0\charscalex101 Apollinaris suggested that the archetype of manhood exists in God, who \line \up0 \expndtw0\charscalex104 made man in his own image, so that m an's nature in some sense pre-\line \up0 \expndtw-1\charscalex100 existed in God . The Son of God was eternally human, and he could fill the \line \up0 \expndtw0 \charscalex102 place of the human mind in Christ without ceasing to be in some s ense \line \up0 \expndtw0\charscalex100 divine .... This the church negatived,-man is not God, nor God man. The \line \up0 \expndtw-2\charscalex100 first princ iple of theism is that manhood at the bottom is not the same thing \line \up0 \e xpndtw0\charscalex106 as Godhead. This is a principle intimately bound u p with man's \line \up0 \expndtw0\charscalex100 responsibility and the real ity of sin. The interests of theism were at \line \up0 \expndtw-4\charsc alex100 stake.\ul0\super\cf22\f23\fs23 291 \par\pard\ql \li2065\sb264\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Apollinaris was c ondemned at the Council of Constantinople in AD 381. \par\pard\ql \li1800\sb0\sl -230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-2 30\slmult0 \par\pard\ql\li1800\sb212\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 290\ul0\nosupersub\cf7\f8\fs2 0 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 1247. \pa r\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\c f23\f24\fs19 291\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs 20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 , p. 671. \par\pard\ql \li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 299 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz391\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g301}{\bkmkend Pg301}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 NESTORIANISM \par\pard\qj \li1800\sb0\sl-276 \slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw-1\cha rscalex100 \ul0\nosupersub\cf8\f9\fs24 Nestorius was the Patriarch of Const antinople, from which office he was \line \up0 \expndtw-1\charscalex100 rem oved after he was condemned for his views by the Synod of Ephesus in 431. \line \up0 \expndtw-1\charscalex100 It seems that he had difficulty in understa nding how two natures could be \line \up0 \expndtw0\charscalex106 combined in one person and thus he denied the real union of the divine and \line \up0 \ex pndtw0\charscalex102 human natures in Christ. The union that did exist was more of a moral than an \line \up0 \expndtw-1\charscalex100 organic one, similar to t he marriage union or the union of the believer with Christ. \line \up0 \expndtw1\charscalex100 Thus he virtually taught that in Christ there were two natures a nd two persons; at \line \up0 \expndtw0\charscalex104 least, this is the con clusion to which his opponents came. Actually the \line \up0 \expndtw0\ch arscalex100 controversy arose over his denial of the accepted teaching of his da y that Mary \line \up0 \expndtw0\charscalex102 was the Mother of God. He was pro bably condemned as much for his denial of \line \up0 \expndtw0\charscalex108 thi

s tenet of the church as he was for his view on the Person of Christ. It is \lin e \up0 \expndtw0\charscalex102 interesting to note that the Syriac Version used by the Nestorians (and there is \line \up0 \expndtw-2\charscalex100 still such a sect in Turkey and Persia) substitutes "Christ" for "God" in Acts 20:28: \line \up0 \expndtw0\charscalex105 "The church of God which he purchased with his bloo d." Nestorius could not \line \up0 \expndtw0\charscalex100 accept the statement, "the blood of God" any more than he could "the Mother of \line \up0 \expndtw0\c harscalex103 God." He separated the human and the divine in Christ to the point of denying \line \up0 \expndtw-1\charscalex100 that what could be said of the hu man and the divine in Christ could be said of the \line \up0 \expndtw-2\charscal ex100 one Person. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 EUTYCHIANISM \par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1604\sb10\sl-275\slmult0\fi263 \up0 \expndtw0\c harscalex106 \ul0\nosupersub\cf8\f9\fs24 Whereas Nestorius had so divided the tw o natures of Christ as to virtually \line \up0 \expndtw-2\charscalex100 make Him to be two persons, Eutychus went to the other extreme and taught that \line \up 0 \expndtw0\charscalex103 He had but one nature. He held that Christ was \ul0\no supersub\cf9\f10\fs24 of\ul0\nosupersub\cf8\f9\fs24 two natures, but not \ul0\n osupersub\cf9\f10\fs24 in\ul0\nosupersub\cf8\f9\fs24 two. \line \up0 \expndtw0\ charscalex102 Cyril of Alexandria, who had been the principal opponent of Nestor ius and had \line \up0 \expndtw-1\charscalex100 secured his condemnation, had ta ught "there is but one nature in Christ because \line \up0 \expndtw-1\charscalex 100 by the incarnation, or hypostatical union, the human was changed i nto the \line \up0 \expndtw-3\charscalex100 divine.''\ul0\super\cf22\f23\fs23 2 92 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It was Eutyches, however, a presbyter of Constantinople, who \line \up0 \expndtw0\charscalex 100 became the most avid advocate of this view, and whose name has b een \line \up0 \expndtw0\charscalex103 identified with this teaching. The actual result of Eutychianism was that Christ \line \up0 \expndtw0\charscalex100 was s aid to have had neither a divine nor a human nature, but a blending of the \line \up0 \expndtw0\charscalex100 two into a third, which might be called a theanthr opic nature (God-man nature), \line \up0 \expndtw0\charscalex108 similar to the union of an acid and an alkali to form a salt. According to the \line \up0 \expn dtw0\charscalex102 orthodox doctrine Christ is a theanthropic Person with a comp lete divine and a \line \up0 \expndtw-3\charscalex100 complete human nature. He does not have a theanthropic nature. \par\pard\qj \li1800\sb0\sl-276\slmult0 \pa r\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi319 \up0 \expndtw0\charscalex100 Op ponents of the creed established at Chalcedon, which held that Christ had \line \up0 \expndtw0\charscalex100 two natures, came to be known as Monophysites, from the Greek word meaning \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\ f10\fs24 one nature\ul0\nosupersub\cf8\f9\fs24 . The Monophysite controversy con tinued for some two centuries until \line \up0 \expndtw0\charscalex106 Emperor H eraclius attempted a reconciliation by trying to get both parties to \line \up0 \expndtw0\charscalex100 admit that there were two natures in Christ but only one will. Those who held to \line \up0 \expndtw0\charscalex107 this view were calle d Monothelites. But since will is an essential element of \line \up0 \expndtw0\c harscalex102 rational nature, to deny that Christ had a human will was to deny t hat He had a \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl -230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf 23\f24\fs19 292\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1940), Vol. II, p. 402. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 300 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz401\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}}

{\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g302}{\bkmkend Pg302}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 true human nature. The emperor w as unsuccessful and the controversy \up0 \expndtw-2\charscalex100 continued until the Council of Constantinople in 681, when the Monothelites were \up0 \exp ndtw-1\charscalex100 condemned and driven eastward, where they perpetuated thems elves under the \up0 \expndtw0\charscalex105 name of Maronites. They exist today as a distinct denomination of the Papal \up0 \expndtw-3\charscalex100 Church, b eing most numerous in the north of Lebanon. \par\pard\qj \li1800\ri1608\sb261\sl -280\slmult0\fi268 \up0 \expndtw-2\charscalex100 Dr. Hodge has this summary statement on these erroneous views of the \up0 \expndtw-3\charscalex100 P erson of Christ: \par\pard\qj \li2520\sb0\sl-274\slmult0 \par\pard\qj\li2520\ri1 595\sb11\sl-274\slmult0\fi129 \up0 \expndtw-2\charscalex100 With this council (Constantinople) the conflict on this doctrine so far \up0 \expndtw0\cha rscalex103 ceased that there has since been no further modification of the Churc h \up0 \expndtw0\charscalex105 doctrine. The decision against Nestorius, in whic h the unity of Christ's \up0 \expndtw-2\charscalex100 person was asserted; that against Eutyches, affirming the distinction of the \up0 \expndtw0\charscalex100 natures; and that against the Monothelites, declaring that the possession \up0 \ expndtw0\charscalex102 of a human nature involves of necessity the possession of a human will, \up0 \expndtw0\charscalex100 have been received as the true faith by the Church universal, the Greek, \up0 \expndtw-3\charscalex100 the Latin, an d Protestant.\ul0\super\cf22\f23\fs23 293 \par\pard\ql \li1800\sb0\sl-276\slmult 0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf8\f9\fs24 Dr. Strong makes this observation: \par\pard\qj \li2520\sb0\s l-276\slmult0 \par\pard\qj\li2520\ri1601\sb8\sl-276\slmult0\fi134 \up0 \expndtw3\charscalex100 The foregoing survey would seem to show that history had exhaust ed the \line \up0 \expndtw0\charscalex100 possibility of heresy, and that the fu ture denials of the doctrine of Christ's \line \up0 \expndtw0\charscalex103 pers on must be, in essence, forms of the views already mentioned. All \line \up0 \ex pndtw-1\charscalex100 controversies with regard to the person of Christ must, of necessity, hinge \line \up0 \expndtw-1\charscalex100 upon one of three points: first, the reality of the two natures, secondly, the \line \up0 \expndtw0\charsc alex105 integrity of the two natures; thirdly, the union of the two natures in o ne \line \up0 \expndtw0\charscalex103 person. Of these points, Ebionism and Doce tism deny the reality of the \line \up0 \expndtw0\charscalex100 natures; Arian ism and Apollinarianism deny their integrity; while \line \up0 \expn dtw0\charscalex100 Nestorianism and Eutychianism deny their proper union. In opp osition to \line \up0 \expndtw0\charscalex102 all these errors, the orthodox doc trine held its ground and maintains it to \line \up0 \expndtw-4\charscalex100 th is day.\ul0\super\cf22\f23\fs23 294 \par\pard\ql \li1800\sb264\sl-276\slmult0 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 KENOTICISM \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\sb38\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 In the previous chapter reference was made to the Kenotic theologians. The \line \up0 \expndtw0\charsca lex100 word \ul0\nosupersub\cf9\f10\fs24 kenosis\ul0\nosupersub\cf8\f9\fs24 i s derived from the main verb in Philippians \up0 \expndtw-2\charscalex100 2:7, \ul0\nosupersub\cf9\f10\fs24 ekenosen\ul0\nosupersub\cf8\f9\fs24 , \par\p ard\qj \li1800\ri1608\sb7\sl-276\slmult0 \up0 \expndtw0\charscalex100 translated in the Authorized Version, "made himself of no reputation," and in the \up0 \ex pndtw0\charscalex103 American Standard Version, "emptied himself." Whatever this verb means it is \up0 \expndtw0\charscalex100 clear that the Scripture declares that this happened to the second Person of the \up0 \expndtw0\charscalex106 Tri

nity at the time of the incarnation. There is thus a true doctrine of kenosis \u p0 \expndtw0\charscalex103 taught in Scripture, but what is referred to generall y as the Kenotic theory is a \up0 \expndtw0\charscalex100 rather recently prom ulgated theory of such men as Thomasius, Delitzsch, \up0 \expndtw-3\chars calex100 Crosby, Gess, and Ebrard. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\ pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb162\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 293\ul 0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\ f8\fs20 ., Vol. II, p. 404. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expnd tw-2\charscalex100 \ul0\super\cf23\f24\fs19 294\ul0\nosupersub\cf7\f8\fs20 Stro ng, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 672. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 301 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz374\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g303}{\bkmkend Pg303}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0\fi268 \up0 \ex pndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 The Kenosis theory is different from the previously considered views of the \up0 \expndtw0\charscalex104 Person of Christ, but it agrees with Apollinaris that the Logos was the rational \up0 \expndtw0\charscalex105 element in Christ, and with Eutychus that Christ had but one nature. But it \up0 \expndtw0\charscalex100 disagrees with Apollinaris, who taught that the Logos took the place of a rational \up0 \expndtw0\charscale x102 human soul in Jesus, by teaching that the Logos became a human soul. And it \up0 \expndtw0\charscalex100 disagrees with Eutyches, who said that there were two natures before the union \up0 \expndtw0\charscalex100 but only one after it, by teaching that from the beginning the Logos was the sole \up0 \expndtw-3\char scalex100 rational element in the constitution of Christ. \par\pard\qj \li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\ri1603\sb9\sl-276\slmult0\fi268 \up0 \expn dtw0\charscalex103 Kenotic theologians differ in certain details, but essentiall y their theory goes \line \up0 \expndtw0\charscalex100 something like this. The second Person of the Godhead laid aside His Godhead \line \up0 \expndtw0\charsca lex104 and became a man. The substance of that Person remained but in an \line \up0 \expndtw0\charscalex105 unconscious form. It became in the form of an infant and possessed nothing \line \up0 \expndtw-1\charscalex100 beyond an infant's knowledge or power. The Son of God is conceived as existing \line \up0 \expndtw-2\charscalex100 by the communication of divine life from the F ather. At the incarnation that \line \up0 \expndtw0\charscalex104 communicat ion was suspended. Thus the Logos in Jesus had no more \line \up0 \exp ndtw0\charscalex107 knowledge or power than any other human being. It was only a s the Father \line \up0 \expndtw0\charscalex100 communicated knowledge or power to Him to do miracles that Jesus manifested \line \up0 \expndtw0\charscalex102 a ny superhuman powers. As Jesus grew in wisdom and knowledge and as the \line \up 0 \expndtw0\charscalex106 Father communicated truth to Him He gradually b ecame aware of His \line \up0 \expndtw0\charscalex100 Messiahship, and finall y after His death, resurrection and ascension He became \line \up0 \expndtw0\cha rscalex100 truly and forever divine. But He exists eternally as an infinite man, possessed of \line \up0 \expndtw0\charscalex100 all of the perfections of the G odhead. Hodge quotes Gess: "As the glorified Son \line \up0 \expndtw0\charscalex

100 remains man, a man is thus received into the trinitarian life of the Deity f rom and \line \up0 \expndtw-3\charscalex100 by the glorification of the Son.''\u l0\super\cf22\f23\fs23 295 \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi26 8 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 There are numerous ob jections to this theory. It is not only contrary to the \line \up0 \expndtw0\cha rscalex100 views propounded by the early church councils and accepted almost uni versally \line \up0 \expndtw0\charscalex104 by the church in all ages, but it is contrary to Scripture and to logic. The Bible \line \up0 \expndtw0\charscalex10 7 clearly indicates that Jesus possessed a true human as nature as well as a \li ne \up0 \expndtw0\charscalex102 divine one. But this theory holds that Jesus had only a "Logos-nature," that the \line \up0 \expndtw-1\charscalex100 soul of Jes us was "not like that of other men, a soul created by God and for God, \line \up 0 \expndtw0\charscalex104 but the Logos in the form of human existence.''\ul0\su per\cf22\f23\fs23 296\ul0\nosupersub\cf8\f9\fs24 Jesus thus was not a true \l ine \up0 \expndtw0\charscalex100 human being for He did not possess anything hum an except a human body. It is \line \up0 \expndtw0\charscalex104 surely contrary to the testimony of the four Gospels to claim that Jesus Christ \line \up0 \exp ndtw0\charscalex103 was ignorant of His Messiahship or that He possessed no divi ne powers. The \line \up0 \expndtw0\charscalex100 theory also destroys the Scrip tural concepts of both humanity and of Deity. The \line \up0 \expndtw0\charscale x103 claim that since the ascension the Logos has become an infinite man gives t o \line \up0 \expndtw0\charscalex102 humanity that which belongs alone to Deity. On the other hand the theory asks \line \up0 \expndtw-2\charscalex100 us to bel ieve that the infinite God can cease to be God and then to again become \line \u p0 \expndtw-1\charscalex100 God. Gess held that God is not omnipotent unless He has power over Himself to \line \up0 \expndtw-2\charscalex100 cease to be God. \ par\pard\ql \li1800\sb0\sl-240\slmult0 \par\pard\ql\li1800\sb0\sl-240\slmult0 \p ar\pard\ql\li1800\sb0\sl-240\slmult0 \par\pard\ql\li1800\ri3883\sb174\sl-240\slm ult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\f s19 295\ul0\nosupersub\cf7\f8\fs20 Hodge. \ul0\nosupersub\cf24\f25\fs20 op. cit \ul0\nosupersub\cf7\f8\fs20 ., Vol II p. 431. \line \up0 \expndtw-2\charscalex1 00 \ul0\super\cf23\f24\fs19 296\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24 \f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., Vol. II, p. 438. \par\pard\ql \li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 302 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz365\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g304}{\bkmkend Pg304}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \ex pndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The true meaning of the Kenosis , of the self-emptying of the Son of God, is \line \up0 \expndtw0\charscalex100 stated in the conclusion of the previous chapter. He divested Himself of the \ul 0\nosupersub\cf9\f10\fs24 form \line \up0 \expndtw-1\charscalex100 \ul0\nosupers ub\cf8\f9\fs24 of God and of the independent exercise of His divine attributes. He did not divest \line \up0 \expndtw-1\charscalex100 Himself of His divine Person. He was just as much a divine Person while \line \up0 \expndtw-1 \charscalex100 incarnate on earth as He was before or as He is now at the right hand of God. \par\pard\ql \li1800\sb390\sl-391\slmult0 \up0 \expndtw0\charscalex 97 \ul0\nosupersub\cf16\f17\fs48 40 \ul0\nosupersub\cf20\f21\fs32 OFFICES OF THE

SAVIOR \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1606\sb48\ sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Th us far in discussing the Person of the Savior there has been very little, if \up 0 \expndtw0\charscalex100 any, dispensational truth involved. Practically every work on Theology has been \up0 \expndtw0\charscalex100 patterned after that of C ovenant theologians who either disregarded completely \up0 \expndtw-1\charscalex 100 or held a very inadequate view of the dispensations. Seeing no di fference \up0 \expndtw-2\charscalex100 between Israel and the Church which is Hi s Body, they naturally applied all of the \up0 \expndtw0\charscalex102 offices o f Christ to the one and the same company of the redeemed. The three \up0 \expndt w0\charscalex102 offices which are always mentioned are Prophet, Priest, and King. Even \up0 \expndtw0\charscalex100 theologies which are somewhat dispensational in character, such as those \up0 \expndtw0\charscalex100 pr oduced by Dr. L. S. Chafer and by Dr. Henry Thiessen, hold to this three-fold \u p0 \expndtw-1\charscalex100 arrangement, although they do indicate that th e office of King is especially \up0 \expndtw-2\charscalex100 related to the nation of Israel in the Millennial Kingdom. \par\pard\qj \li1800\ri1608\sb261\s l-280\slmult0\fi268 \up0 \expndtw0\charscalex106 Christ's unique office in this present dispensation is that of Head over the \line \up0 \expndtw0\charscalex102 Church which is His Body. He is not King of the Body. A body does not have a \l ine \up0 \expndtw-2\charscalex100 king but it does have a head, and this is the office which is set forth in the Pauline \line \up0 \expndtw-3\charscalex100 epi stles. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\cha rscalex104 In the three-fold classifications of the offices of Christ His sacrif icial work is \up0 \expndtw0\charscalex103 made a part of His Priestly ministry. While His priestly ministry is surely based \up0 \expndtw0\charscalex107 upon H is sacrificial work, the typology of the Old Testament would seem to \up0 \expnd tw-2\charscalex100 indicate that the priestly work begins only after the sacrifi ce has been killed. Thus \up0 \expndtw0\charscalex100 while very closely associa ted it would appear that the office of Savior is distinct \up0 \expndtw-3\charsc alex100 from that of Priest. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\q j\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 Likewise under the three-fold classification Christ's work as Judge is placed \up0 \expnd tw-1\charscalex100 under His office as King. While judging is doubtless part of the ministry of a king, \up0 \expndtw-2\charscalex100 it would appear that Chris t ministers as a Judge in situations which do not involve \up0 \expndtw0\charsca lex105 His kingly work. For these reasons we shall consider a six-fold classific ation, \up0 \expndtw-3\charscalex100 including the offices of Savior, Head, and Judge. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl -276\slmult0\fi308 \up0 \expndtw0\charscalex100 It is interesting in passing to note the emphasis given to these three offices in \up0 \expndtw0\charscalex100 s tandard works of Theology. Hodge devotes two pages to the office of Prophet, \up 0 \expndtw0\charscalex102 one hundred and thirty-one pages to that of Priest, an d thirteen to that of King. \up0 \expndtw0\charscalex100 Strong takes three page s for that of Prophet, sixty-two for that of Priest, and one \up0 \expndtw-1\cha rscalex100 and one-half for that of King. And, of course, both of these men appl ied the office \up0 \expndtw-2\charscalex100 of King to the Church of this dispe nsation. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\nosupersub\cf7\f8\fs20 303 \par\pard\sect\sectd\fs24\paperw12240\paperh15 840\pard\sb0\sl-240{\bkmkstart Pg305}{\bkmkend Pg305}\par\pard\ql \li1800\sb0\sl -276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-2 76\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE OFFICE O F PROPHET \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb1 4\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 The prophetic office of Christ is based upon the prophecy of Deuteronomy \up0 \e xpndtw0\charscalex108 18:15, where Moses declared: "The Lord thy God will raise up unto thee a \up0 \expndtw0\charscalex102 Prophet from the midst of thee, of t

hy brethren, like unto me; unto him shall ye \up0 \expndtw-3\charscalex100 heark en." Peter applies these words to Jesus Christ in Acts 3:22. \par\pard\qj \li180 0\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi294 \up0 \e xpndtw-1\charscalex100 The prophet is first of all God's mouthpiece. In the prop hecy referred to above \up0 \expndtw0\charscalex103 it is stated in verse 18: "I ... will put my words in his mouth; and he shall speak \up0 \expndtw0\charscale x106 unto them all that I shall command him." It is only incidental that the pro phet \up0 \expndtw-3\charscalex100 might be a foreteller of events. He was first of all a forth-teller. \par\pard\qj \li1800\ri1613\sb266\sl-273\slmult0\fi281 \ up0 \expndtw-1\charscalex100 The writer of the Book of Hebrews emphasizes the su periority of the Prophetic \up0 \expndtw0\charscalex100 Office of Christ over al l other prophets in the opening words of the epistle: "God, \up0 \expndtw-2\char scalex100 who at sundry times and in divers manners spake in time past unto the fathers by \up0 \expndtw-3\charscalex100 the prophets, hath in these last days s poken unto us by His Son." \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\ li1800\ri1608\sb9\sl-276\slmult0\fi294 \up0 \expndtw-1\charscalex100 The people of Israel were expecting that promised prophet, for when John the \line \up0 \ex pndtw0\charscalex100 Baptist began his preaching the people asked him: "Art thou that prophet?" And \line \up0 \expndtw0\charscalex100 the people recognized Jes us as a prophet: "When therefore the people saw the \line \up0 \expndtw0\charsca lex103 sign which he did, they said, This is of a truth the prophet that cometh into the \line \up0 \expndtw-1\charscalex100 world" (John 6:14). The Emmaus disc iples, although ignorant as yet of the fact of \line \up0 \expndtw-1\charscalex1 00 Christ's resurrection, declared concerning Him: "Jesus of Nazareth, which was a \line \up0 \expndtw-2\charscalex100 prophet mighty in deed and word before Go d and all the people" (Luke 24:19). \par\pard\qj \li1800\ri1608\sb261\sl-280\slm ult0\fi268 \up0 \expndtw0\charscalex103 God's prophets spoke with authority and were often given mighty signs and \up0 \expndtw-1\charscalex100 wonders as crede ntials, as in the case of Moses and Elijah. In like manner Jesus \up0 \expndtw-1 \charscalex100 Christ wrought miracles as the Prophet that was to come, even as Peter testified \up0 \expndtw0\charscalex104 at Pentecost: "Ye men of Israel, he ar these words; Jesus of Nazareth, a man \up0 \expndtw-1\charscalex100 approved of God among you by miracles and wonders and signs, which God did \up0 \expndtw3\charscalex100 by him in the midst of you, as ye yourselves also know." \par\pa rd\qj \li1800\ri1608\sb266\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex102 God 's prophets, having received a revelation from God, became teachers of \line \up 0 \expndtw0\charscalex100 the people. God, speaking through the lips and the ministry of Jeremiah, \line \up0 \expndtw-1\charscalex100 declared: "tho ugh I taught them, rising up early and teaching them, yet they have \line \up0 \ expndtw-2\charscalex100 not hearkened to receive instruction" \up0 \expndtw2\charscalex100 (ch. \up0 \expndtw-2\charscalex100 32:33). Likewise Jesus, ha ving \par\pard\qj \li1800\ri1608\sb5\sl-276\slmult0 \up0 \expndtw-1\charscalex10 0 received the message from His Father, as He stated: "The word which ye hear is \up0 \expndtw-1\charscalex100 not mine, but the Father's which sent me" (John 1 4:24), became the Teacher par \up0 \expndtw0\charscalex102 excellence. Nicodemus confessed: "Thou art a teacher come from God" (John \up0 \expndtw0\charscalex10 0 3:2). Over and over it is recorded in the Gospels that He taught the people, a nd \up0 \expndtw0\charscalex100 Jesus Himself testified: "I spake openly t o the world; I ever taught in the \up0 \expndtw0\charscalex105 synagogue, and in the temple, whither the Jews always resort; and in secret \up0 \expndtw3\charscalex100 have I said nothing" (John 18:20). \par\pard\qj \li1800\sb0\sl-2 60\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi303 \up0 \expndtw-1\ charscalex100 Whereas some theologians seek to identify the Prophetic Office of Christ with \line \up0 \expndtw-1\charscalex100 His pre-incarnate enlightening work, with His guidance and teaching of the \par\pard\ql \li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscale x100 \ul0\nosupersub\cf7\f8\fs20 304 \par\pard\sect\sectd\fs24\paperw12240\paper h15840\pard\sb0\sl-240{\bkmkstart Pg306}{\bkmkend Pg306}\par\pard\qj \li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\s

l-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1609\ sb137\sl-270\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 C hurch through the apostles and prophets, and through His final revelation of the \up0 \expndtw0\charscalex104 Father in glory, it seems best to us to limit His Prophetic Office to His ministry \up0 \expndtw-3\charscalex100 here on earth to the nation of Israel. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li180 0\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE OFFICE OF SAVIOR \par\pard\qj \li1800\ri1607\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 In the Old Testament typolo gy the ministry of Aaron, the high priest, did not \line \up0 \expndtw0\charscal ex100 begin until after Moses had offered the covenant sacrifice. And it was not Aaron \line \up0 \expndtw0\charscalex107 who killed the animal for this sacrifi ce, but young men appointed by Moses \line \up0 \expndtw0\charscalex105 (\ul0\no supersub\cf12\f13\fs24 Exodus 24:5\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupers ub\cf12\f13\fs24 vs. 1\ul0\nosupersub\cf8\f9\fs24 ). Aaron and his sons had to w orship "afar off" until the \line \up0 \expndtw0\charscalex100 covenant sacrific e was killed. It was not Aaron but Moses as the mediator of the \line \up0 \expn dtw0\charscalex106 covenant who sprinkled the blood. All of this typology is ref erred to Christ in \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf12\f13\ fs24 Hebrews 9.\ul0\nosupersub\cf8\f9\fs24 It would thus appear that Christ was not exercising His priestly office \line \up0 \expndtw0\charscalex100 when He offered Himself up as a sacrifice for sins. Sir Robert Anderson \line \up0 \expndtw-3\charscalex100 expounds this view. \par\pard\qj \li2520\ri1608\s b264\sl-276\slmult0\fi465 \up0 \expndtw-2\charscalex100 I have already noticed t hat Israel was not only redeemed, but brought \line \up0 \expndtw0\charscalex100 into covenant with God, and sanctified, apart from priesthood; and in the \line \up0 \expndtw-1\charscalex100 19th chapter of Numbers, we have again a sacrific e and a rite in which the \line \up0 \expndtw0\charscalex100 High Priest took no part. And this is the more remarkable because these, \line \up0 \expndtw0\chars calex103 the three great sacrifices that were not sacerdotal, were precisely tho se \line \up0 \expndtw-3\charscalex100 which were offered once for all, and coul d never be repeated. \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520 \ri1604\sb10\sl-275\slmult0\fi465 \up0 \expndtw0\charscalex100 The death of Chri st was not a priestly sacrifice. It was the \ul0\nosupersub\cf9\f10\fs24 foundat ion \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 of the covenant, an d, as I have already said, it is to the covenant that \up0 \expndtw-1\charscalex 100 priesthood pertains. It was "after He had made purification for sins and sat \up0 \expndtw0\charscalex102 down at the right hand of the Majesty on high" tha t the Son of God was \up0 \expndtw-3\charscalex100 proclaimed a Priest.\ul0\supe r\cf22\f23\fs23 297 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ ri1608\sb11\sl-275\slmult0\fi328 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf 8\f9\fs24 The fact that Christ would not be a priest if He were on earth (\ul0\n osupersub\cf12\f13\fs24 Hebrews 8:4\ul0\nosupersub\cf8\f9\fs24 ), \up0 \expndtw0 \charscalex100 along with the Old Testament typology which indicates that the pr iestly ministry \up0 \expndtw0\charscalex102 did not begin until the people were on salvation ground, seems to be sufficient \up0 \expndtw0\charscalex105 eviden ce that Christ's death was not a part of His priestly work, although His \up0 \e xpndtw-3\charscalex100 priestly work is based entirely upon the efficacy of that Death. \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi268 \up0 \expndtw0\ch arscalex103 There is a sense in which deliverance from the present pow er of sin \up0 \expndtw-1\charscalex100 (sanctification) and from the presence of sin (glorification) may be called present \up0 \expndtw-1\charscalex100 tens e and future tense salvation. But most generally when we speak of salvation \up0 \expndtw-1\charscalex100 we mean deliverance from the penalty of sin (justifica tion). Justification has more \up0 \expndtw0\charscalex105 to do with Christ's o ffice of Savior and sanctification with His office as Priest. \up0 \expndtw-1\ch arscalex100 Since a number of chapters will be devoted to the Cross-work of Chri st, it will not \up0 \expndtw-2\charscalex100 be necessary to say more about it at this point. \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\s l-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1651\

sb174\sl-240\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\ super\cf23\f24\fs19 297\ul0\nosupersub\cf7\f8\fs20 Sir Robert Anderson, \ul0\no supersub\cf24\f25\fs20 The Gospel and Its Ministry\ul0\nosupersub\cf7\f8\fs20 ( London: Pickering and Inglis, seventeenth edition), \up0 \expndtw-3\charscalex10 0 pp. 128, 129. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charsc alex100 305 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz379\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g307}{\bkmkend Pg307}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 THE OFFICE OF PRIEST \par\pard\qj \li1800\sb 0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\slmult0\fi281 \up0 \expnd tw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 No doubt the thinking of many has been colored by the teaching of the Roman \up0 \expndtw0\charscalex100 Church which grants such broad powers to priesthood, rather than by the \up0 \expndtw0\charscalex102 teaching of the Scriptures. Priests supposedly have the power to remit sins, to \up0 \expndtw-2\charscalex100 bestow salvation and to wi thhold salvation. As we have already seen, salvation is \up0 \expndtw-2\charscal ex100 a prerequisite to the ministry of priesthood. The priest ministers only to those who \up0 \expndtw0\charscalex100 have already become children of God. Tha t is why Christ in His prayer recorded \up0 \expndtw0\charscalex100 in John 17, which anticipated His High-priestly ministry, prayed: "I pray for them \up0 \exp ndtw-2\charscalex100 (His disciples): I pray not for the world, but for them whi ch thou hast given me; for \up0 \expndtw-2\charscalex100 they are thine." God lo ved the world and Christ provided a salvation for the world, \up0 \expndtw0\char scalex100 but as Priest He does not pray for the world. He prays only for those the Father \up0 \expndtw-3\charscalex100 has given Him out of the world. \par\pa rd\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\ fi268 \up0 \expndtw0\charscalex103 Israel as a nation was upon redemption ground in Exodus 24. In Exodus 25 \line \up0 \expndtw0\charscalex102 God said: "Let th em make me a sanctuary; that I may dwell among them." This \line \up0 \expndtw-1 \charscalex100 redeemed people were still capable of sin and defilement; how the n could a holy \line \up0 \expndtw0\charscalex100 God dwell in their midst? The answer is the priesthood ministering in the \line \up0 \expndtw0\cha rscalex100 sanctuary. In terms of present day salvation the question is analogou s to asking \line \up0 \expndtw0\charscalex100 how the Holy Spirit can dwell in the heart of the sinner who has received Jesus \line \up0 \expndtw0\charscalex10 9 Christ as Savior. It is by means of the High-priestly ministry of Christ. This \line \up0 \expndtw0\charscalex102 ministry has a double aspect: that of advoca te and of intercessor. The Apostle \line \up0 \expndtw0\charscalex104 John wrote his first epistle to believers. To such He says: "If any man sin, we \line \up0 \expndtw0\charscalex103 have an Advocate with the Father, Jesus Christ the righ teous." On the human \line \up0 \expndtw0\charscalex103 side John says: "If we c onfess our sins, he is faithful and just to forgive us our \line \up0 \expndtw0\ charscalex100 sins, and to cleanse us from all unrighteousness." The unsaved sin ner is never \line \up0 \expndtw0\charscalex100 told that he will receive forgiv eness by confessing his sins. He is told to believe \line \up0 \expndtw0\charsca lex109 on the Lord Jesus Christ in order to be saved. Then if he sins he is told

to \line \up0 \expndtw0\charscalex109 confess it in order, not to be cleared fr om the penalty of sin but, to receive \line \up0 \expndtw0\charscalex100 forgive ness within the family of God. The intercessory work of Christ is set forth \lin e \up0 \expndtw0\charscalex102 in Hebrews 7:25: "Wherefore he is able also to sa ve them to the uttermost that \line \up0 \expndtw-2\charscalex100 come unto God by him, seeing he ever liveth to make intercession for them." The \line \up0 \ex pndtw0\charscalex100 priestly ministry thus maintains the salvation of th e believer and serves to \line \up0 \expndtw-3\charscalex100 maintain the fe llowship with God. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \ expndtw0\charscalex103 As noted earlier, Jesus Christ would not be a priest if H e were on the earth. \line \up0 \expndtw0\charscalex105 The book of Hebrews teac hes that the priestly work of Christ began with His \line \up0 \expndtw0\charsca lex106 ascension: "Seeing then we have a great high priest, that is passed into the \line \up0 \expndtw0\charscalex105 heavens, Jesus the Son of God, let us hol d fast our profession" (4:14). This \line \up0 \expndtw0\charscalex100 ministry at the right hand of God was in behalf of the Kingdom saints at \ line \up0 \expndtw0\charscalex100 Pentecost and was continued throughout this di spensation (\ul0\nosupersub\cf12\f13\fs24 Romans 8:34\ul0\nosupersub\cf8\f9\fs24 ), and \line \up0 \expndtw0\charscalex100 will doubtless be exercised for the Kingdom saints again during the great \line \up0 \expndtw-2\charscalex 100 tribulation. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1 609\sb38\sl-260\slmult0\fi292 \up0 \expndtw-1\charscalex100 It is important to n ote that Christ was not a priest after the order of Aaron. The \line \up0 \expnd tw-1\charscalex100 offering of sacrifices was part of the ministry of Aaron (\u l0\nosupersub\cf12\f13\fs24 Hebrews 8:3\ul0\nosupersub\cf8\f9\fs24 ) but the \p ar\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 306 \par\pard\sect\sec td\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg308}{\bkmkend Pg308 }\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \p ar\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex104 \ul0\ nosupersub\cf8\f9\fs24 order of priesthood has been changed to that of Melchised ec, which is based \line \up0 \expndtw0\charscalex103 upon a once-for-all sacrif ice where there can be no further place for sacrifices \line \up0 \expndtw0\char scalex100 (\ul0\nosupersub\cf12\f13\fs24 Hebrews 7:11, 12; 9:25, 26; 10:11, 12\u l0\nosupersub\cf8\f9\fs24 ). Because of the inefficacy of the animal \line \up0 \expndtw0\charscalex100 sacrifices under the Aaronic order there was the necessi ty of offering oftentimes \line \up0 \expndtw0\charscalex104 the same sacrifices which could never take away sins (\ul0\nosupersub\cf12\f13\fs24 Hebrews 10:11 \ul0\nosupersub\cf8\f9\fs24 ), but \line \up0 \expndtw0\charscalex102 under the Melchisedec order which is based upon the efficacy of Christ's blood \line \up0 \expndtw-2\charscalex100 there is no further need of sacrifice in carrying out H is office of High-priest. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\l i1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs 24 THE OFFICE OF HEAD OF THE BODY \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi314 \up0 \expndtw0\charscalex100 \ul0 \nosupersub\cf8\f9\fs24 This is a unique office of Christ which is related only to members of the Body \line \up0 \expndtw-1\charscalex100 of Christ. Traditiona l theology has equated the Body of Christ with Israel, holding \line \up0 \expnd tw0\charscalex104 that natural Israel has been forever cast away and that the Ch urch is spiritual \line \up0 \expndtw0\charscalex100 Israel. This is one of the major points of difference between traditional, covenant \line \up0 \expndtw0\ch arscalex105 theology and dispensational theology. Natural Israel has been set as ide only \line \up0 \expndtw-1\charscalex100 temporarily. As natural branches they have been pruned out, but the plain \line \up0 \expndtw0\charscale x105 teaching of \ul0\nosupersub\cf12\f13\fs24 Romans 11:17-23\ul0\nosupersub \cf8\f9\fs24 is that God will some day graft these natural \line \up0 \expndtw0 \charscalex106 branches back into the tree. In the meantime, God is not dealing with Israel \line \up0 \expndtw0\charscalex104 specifically, but with a new comp

any of redeemed ones whose existence has \line \up0 \expndtw0\charscalex100 been kept secret from age times but finally revealed to and through the Apostle \lin e \up0 \expndtw0\charscalex100 Paul. This company is made up of believing Jews a nd Gentiles, not on the basis \line \up0 \expndtw0\charscalex103 of any covenant promise, but wholly upon the unmerited grace of God. It is for \line \up0 \expn dtw0\charscalex102 this reason that the present dispensation is called, not only the dispensation of \line \up0 \expndtw0\charscalex102 the mystery but also the dispensation of the grace of God (\ul0\nosupersub\cf12\f13\fs24 Colossians 1:25 , 26 \line \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 cf. \ul0\no supersub\cf12\f13\fs24 Ephesians 3:2\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 Just as t here could be no ministry of Christ as a great High-priest before His \line \up0 \expndtw0\charscalex100 resurrection from the dead, so there could have been no ministry as Head of the \line \up0 \expndtw0\charscalex100 Body until after His ascension (\ul0\nosupersub\cf12\f13\fs24 Ephesians 1:20-23\ul0\nosupersub\cf8\f 9\fs24 ). But this does not mean that \line \up0 \expndtw0\charscalex108 He beca me Head of the Body at the moment of His ascension. He did not \line \up0 \expnd tw0\charscalex102 become Head of the Body until the Body was formed. This subjec t is dealt with \line \up0 \expndtw-1\charscalex100 much more fully under the he ading of Ecclesiology, but suffice it here to say only \line \up0 \expndtw-2\cha rscalex100 that the events immediately after the ascension and well beyond the P entecost of \line \up0 \expndtw-1\charscalex100 Acts 2 indicate that God was sti ll dealing with the nation of Israel in regard to the \line \up0 \expndtw0\chars calex105 establishment of the prophesied Messianic Kingdom. If this is what God was \line \up0 \expndtw0\charscalex103 doing, then it is evident that he was not yet forming the unprophesied Body of \line \up0 \expndtw-3\charscalex100 Christ . \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\ slmult0\fi268 \up0 \expndtw0\charscalex102 The particular ministry of Christ as Head of the Body is elaborated in \up0 \expndtw-2\charscalex100 Ephe sians 4:15, 16: "But speaking the truth in love, may grow up in all things into \up0 \expndtw0\charscalex102 him, who is the head, even Christ; from whom all th e body fitly framed and knit \up0 \expndtw-1\charscalex100 together through that which every joint supplieth, according to the working in due \up0 \expndtw0\cha rscalex100 measure of each several part, maketh increase of the body unto the bu ilding up \up0 \expndtw-3\charscalex100 of itself in love." \par\pard\ql \li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\c harscalex100 \ul0\nosupersub\cf7\f8\fs20 307 \par\pard\sect\sectd\fs24\paperw122 40\paperh15840\pard\sb0\sl-240{\bkmkstart Pg309}{\bkmkend Pg309}\par\pard\qj \li 1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li18 00\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \ri1608\sb128\sl-272\slmult0\fi283 \up0 \expndtw0\charscalex102 \ul0\nosupersub\ cf8\f9\fs24 The office of Headship is not to be understood to mean merely that C hrist is \up0 \expndtw0\charscalex102 supreme, or king, or leader. Rather it rep resents an organic unity of Christ with \up0 \expndtw0\charscalex104 every membe r of the Church which is His Body. Just as the head, that is, the \up0 \expndtw0 \charscalex100 mind, of the human being is in every member of the body when it i s in a healthy \up0 \expndtw0\charscalex100 condition, and controls every member , so Christ is in every member of His body \up0 \expndtw-3\charscalex100 in a vi tal, controlling union. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1 800\ri1609\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 Christ is also called Head in a non-organic sense. He is said to be Head of \up0 \expndtw0\char scalex101 principalities and powers \up0 \expndtw-3\charscalex100 (\ul0\nosupe rsub\cf12\f13\fs24 Colossians \up0 \expndtw0\charscalex104 2:10\ul0\nosupersub\c f8\f9\fs24 ); the Head of every man \up0 \expndtw-3\charscalex100 (\ul0\nos upersub\cf12\f13\fs24 1 \par\pard\qj \li1800\ri1608\sb6\sl-273\slmult0 \up0 \exp ndtw0\charscalex102 Corinthians 11:3\ul0\nosupersub\cf8\f9\fs24 ); and the Head or Headstone of the corner (\ul0\nosupersub\cf12\f13\fs24 Acts 4:11; I Peter \li ne \up0 \expndtw0\charscalex104 2:7\ul0\nosupersub\cf8\f9\fs24 ). These relation

ships indicate that Christ is exalted and supreme over the \line \up0 \expndtw-1 \charscalex100 objects enumerated without implying any vital union with them. Th e unique office \line \up0 \expndtw-1\charscalex100 of Headship is that which He exercises over the Church which is His Body. \par\pard\ql \li1800\sb0\sl-276\sl mult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\ nosupersub\cf6\f7\fs24 THE OFFICE OF KING \par\pard\qj \li1800\ri1606\sb264\sl-2 76\slmult0\fi265 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Dispe nsationalists insist that Christ is not King of the Church and that He is not \u p0 \expndtw0\charscalex105 at present reigning as King. Here we must understand that the title of King is \up0 \expndtw0\charscalex103 being used in its literal , technical sense. It is, of course, recognized that Christ \up0 \expndtw0\chars calex100 rules over His Church today in the sense that He is the Head, and that He rules \up0 \expndtw0\charscalex102 over principalities and powers in heavenly places. But in the strict sense of the \up0 \expndtw0\charscalex102 word Christ will not enter upon His kingly ministry until He comes back to earth \up0 \expn dtw-3\charscalex100 and reigns as King of kings and Lord of lords. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi281 \up0 \expndtw-2\charscalex100 God promised David a King who should reign forever sitting upon his throne (\ul0\nosupersub\cf12\f13\fs24 2 \up0 \expndtw-1\charsc alex100 Samuel 7:12, 13\ul0\nosupersub\cf8\f9\fs24 ). Christ was born to sit upo n David's throne (\ul0\nosupersub\cf12\f13\fs24 Luke 1:32, 33\ul0\nosupersub\cf8 \f9\fs24 ). He \up0 \expndtw0\charscalex102 was called the King of the Jews (\ul 0\nosupersub\cf12\f13\fs24 Matthew 2:2\ul0\nosupersub\cf8\f9\fs24 ). Jesus Himse lf confessed in the \up0 \expndtw0\charscalex102 plainest of words to Pilate tha t He was a King (\ul0\nosupersub\cf12\f13\fs24 John 18:37\ul0\nosupersub\cf8\f9\ fs24 ). By saying that His \up0 \expndtw0\charscalex102 kingdom was not "of this world," He did not mean that it would not be upon the \up0 \expndtw-1\charscale x100 earth. He likewise told His disciples that they were not of this world (\ul 0\nosupersub\cf12\f13\fs24 John 17:16\ul0\nosupersub\cf8\f9\fs24 ), \up0 \expndt w-2\charscalex100 but this surely did not mean that they were not on this earth. The expression, "not \up0 \expndtw0\charscalex100 of this world," means that Hi s kingdom did not originate out of this world-system, \up0 \expndtw0\charscalex1 02 but that it had its origin in heaven. This is why the Messianic Kingdom here on \up0 \expndtw-3\charscalex100 earth is called the Kingdom of the Heavens. \pa r\pard\qj \li1800\ri1603\sb265\sl-276\slmult0\fi268 \up0 \expndtw-2\charscalex10 0 Covenant theologians and Amillennialists are forced to spiritualize Da vid's \line \up0 \expndtw0\charscalex109 throne and make it to be the throne of God in heaven where Christ is now \line \up0 \expndtw-2\charscalex100 seated. Th at the apostles did not so understand it is evident from James' remarks \line \u p0 \expndtw-2\charscalex100 in \ul0\nosupersub\cf12\f13\fs24 Acts 15:16\ul0\nosu persub\cf8\f9\fs24 where he makes it clear that at the then present David's thr one was \line \up0 \expndtw0\charscalex105 in a state of deterioration, and that it would be after the return of Christ that it \line \up0 \expndtw0\charscalex1 00 would be rebuilt and established. It is indeed difficult to understand how on e can \line \up0 \expndtw0\charscalex102 believe that Christ is at present exerc ising His kingly office and that Satan is at \line \up0 \expndtw-2\charscalex100 present bound in the abyss that he should deceive the nations no more, when sin \line \up0 \expndtw0\charscalex102 and ungodliness are rampant in the world and have been since the days of the \line \up0 \expndtw0\charscalex102 apostles. Su ch misinterpretation of the Scripture makes void nine-tenths of the \line \up0 \ expndtw-2\charscalex100 promises of God and at the same time makes a farce of th e Kingship of Christ. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs2 0 308 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmksta rt Pg310}{\bkmkend Pg310}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li 1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li18 00\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \ri1608\sb98\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\c f8\f9\fs24 A great deal of confusion concerning the Kingship of Christ

has arisen \line \up0 \expndtw0\charscalex105 because of a misunderstanding of the Scriptural use of the word \ul0\nosupersub\cf9\f10\fs24 kingdom\ul0\nosuper sub\cf8\f9\fs24 . A \line \up0 \expndtw0\charscalex105 kingdom implies a king. I f there is such a thing as the kingdom of God today, \line \up0 \expndtw0\charsc alex100 must there not be a king in that kingdom? Assuredly there must. God Hims elf is \line \up0 \expndtw0\charscalex102 King in the Kingdom of God. God's king dom, according to Scripture, is at times \line \up0 \expndtw0\charscalex106 repr esented as the entire universe, as in \ul0\nosupersub\cf12\f13\fs24 Daniel 4:17 \ul0\nosupersub\cf8\f9\fs24 ; and at other times as \line \up0 \expndtw0\charsca lex103 limited to those beings who are in subjection to God spiritually, as in \ ul0\nosupersub\cf12\f13\fs24 John 3:3. \line \up0 \expndtw0\charscalex100 \ul0\n osupersub\cf8\f9\fs24 God's kingdom reigneth over all. Thus the Body of Christ o f this dispensation as \line \up0 \expndtw0\charscalex100 well as the Messianic Kingdom of the coming dispensation are both a part of the \line \up0 \expndtw0\c harscalex106 Kingdom of God. The Kingdom of God is analogous to the United State s as \line \up0 \expndtw-1\charscalex100 being one and yet comprised of several distinct States. One may be in New York \line \up0 \expndtw-2\charscalex100 or C alifornia and be in the United States, but one cannot be in New York while he \l ine \up0 \expndtw0\charscalex104 is in California. And just as New York and Cali fornia are separate and distinct \line \up0 \expndtw0\charscalex100 parts of the United States, so the Body of Christ and the Messianic Kingdom are \line \up0 \ expndtw-3\charscalex100 separate and distinct parts of the Kingdom of God. \par\ pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1606\sb9\sl-276\slmult0 \fi263 \up0 \expndtw0\charscalex100 When dispensationalists make reference to th e kingdom and to Christ's office \line \up0 \expndtw-2\charscalex100 of King the y mean what the great majority of Scriptural references mean by these \line \up0 \expndtw0\charscalex102 terms, namely, the millennial, Messianic kingdom promis ed to Israel but which \line \up0 \expndtw0\charscalex108 will have dominion ove r the whole earth for a thousand years. It should be \line \up0 \expndtw0\charsc alex100 apparent to every one that Christ is not now reigning as king in this se nse of the \line \up0 \expndtw-3\charscalex100 word. \par\pard\ql \li1800\sb0\sl -276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex10 0 \ul0\nosupersub\cf6\f7\fs24 THE OFFICE OF JUDGE \par\pard\qj \li1800\ri1608\sb 265\sl-275\slmult0\fi293 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs 24 This office is very closely associated with that of Head of the Body and that of \line \up0 \expndtw0\charscalex100 King of Israel, for in both of these rela tionships He will judge His own people. All \line \up0 \expndtw0\charscalex100 m embers of the Body of Christ will some day stand before the judgment seat of \li ne \up0 \expndtw-1\charscalex100 Christ to receive the things done in the body, whether good or bad. (\ul0\nosupersub\cf12\f13\fs24 Rom. 14:10; \line \up0 \expn dtw0\charscalex103 1 Cor. 3:12-15; 2 Cor. 5:10; Eph. 6:8; Col. 3:24, 25\ul0\nosu persub\cf8\f9\fs24 ). Likewise in the millennial \line \up0 \expndtw0\charscalex 102 kingdom Christ will judge His people, as a king must do. According to \ul0\n osupersub\cf12\f13\fs24 Matthew \line \up0 \expndtw0\charscalex106 25:31-46\ul0\ nosupersub\cf8\f9\fs24 Christ will gather the living nations to judge them at t he time of His \line \up0 \expndtw0\charscalex104 second coming to earth. The tw elve Apostles have been promised that when \line \up0 \expndtw0\charscalex102 Ch rist comes again and sits on the throne of His glory, they will sit upon twelve \line \up0 \expndtw-3\charscalex100 thrones judging the twelve tribes of Israel (\ul0\nosupersub\cf12\f13\fs24 Matthew 19:28\ul0\nosupersub\cf8\f9\fs24 ). \par\ pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0 \fi263 \up0 \expndtw0\charscalex106 While the above ministries of judging fall u nder the other offices of Christ, \up0 \expndtw0\charscalex100 there is a sense in which Christ will exercise an exclusive position of Judge. The \up0 \expndtw0 \charscalex100 Scripture teaches that Jesus Christ will be the final Judge of ma nkind at the end \up0 \expndtw-3\charscalex100 of all of the dispensations. Paul told the Athenians: \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex106 "Because he hath appointed a day, in the which he will judge the world in \line \up0 \expndtw-2\charscalex100 righteousness by that man whom he hath ordained: whereof he hath given \line \up0 \expndtw-2\c

harscalex100 assurance unto all men, in that he hath raised him from the dead" ( Acts 17:31). \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscal ex100 \ul0\nosupersub\cf7\f8\fs20 309 \par\pard\sect\sectd\fs24\paperw12240\pape rh15840\pard\sb0\sl-240{\bkmkstart Pg311}{\bkmkend Pg311}\par\pard\qj \li1800\sb 0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\ sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608 \sb137\sl-270\slmult0\fi281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 Just as God is the Creator of all things and yet He created through the ag ency \up0 \expndtw0\charscalex100 of Christ Jesus (\ul0\nosupersub\cf12\f13\fs24 Colossians 1:16\ul0\nosupersub\cf8\f9\fs24 ), so also God is the final judge an d yet He will \up0 \expndtw-3\charscalex100 accomplish this judgment through the agency of His Son. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ ri1576\sb39\sl-260\slmult0\fi268 \up0 \expndtw-2\charscalex100 The treatment g iven to the offices of Christ in this chapter has not been \up0 \expn dtw-2\charscalex100 exhaustive. Other areas of this work will deal more fully wi th these ministries. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800 \sb43\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 4 1 \ul0\nosupersub\cf20\f21\fs32 THE EARTHLY MINISTRY OF THE SAVIOR \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb52\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 It has often been said that Jesus Christ was born to die. His name, Jesus, \line \up0 \expndtw-1\charsc alex100 means Savior. He came to be the Savior. Yet it is evident that He did no t provide \line \up0 \expndtw0\charscalex103 a salvation during the some thirtythree years of His earthly life. The gospel of \line \up0 \expndtw-2\charscalex1 00 salvation is not that Christ lived and taught, but that He died for our sins and rose \line \up0 \expndtw-2\charscalex100 again. What then was the purpose of His earthly life and ministry? For whom was \line \up0 \expndtw0\charscalex103 this ministry performed? What was accomplished by this ministry? What \ line \up0 \expndtw0\charscalex106 relationship does that ministry have to member s of the Body of Christ in this \line \up0 \expndtw0\charscalex104 present dispe nsation? These and other questions we will try to answer in this \line \up0 \exp ndtw-2\charscalex100 chapter. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \ex pndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE PURPOSE OF HIS EARTHLY MIN ISTRY \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl -275\slmult0\fi323 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Ther e are doubtless numerous reasons for the three years of earthly ministry \line \ up0 \expndtw0\charscalex103 before going to the Cross to make provision for the salvation of mankind. The \line \up0 \expndtw0\charscalex103 Apostle Paul states one reason in Romans 15:8: "Now I say that Jesus Christ \line \up0 \expndtw0\ch arscalex102 was a minister of the circumcision for the truth of God, to confirm the promises \line \up0 \expndtw0\charscalex102 made unto the fathers." His earthly ministry was first of all a ministry of \line \up0 \expndtw0\ch arscalex104 confirmation. Contrary to popular thought Jesus did not come with so me new \line \up0 \expndtw-1\charscalex100 teaching, nor was His objective to es tablish a new religion. Everything He taught \line \up0 \expndtw0\charscalex102 was based upon the Old Testament Scripture. He Himself declared: "Think not \lin e \up0 \expndtw-1\charscalex100 that I am come to destroy the law, or the prophe ts; I am not come to destroy, but \line \up0 \expndtw-3\charscalex100 to fulfill " (Matthew 5:17). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri 1577\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 Another reason is st ated in Hebrews 2:17, 18: "Wherefore in all things it \up0 \expndtw0\charscale x100 behoved him to be made like unto his brethren, that he might be a merciful and \up0 \expndtw0\charscalex100 faithful high priest in things pertaining to Go d, to make reconciliation for the sins \up0 \expndtw0\charscalex103 of the peopl e. For in that he himself hath suffered being tempted, he is able to \up0 \expnd tw0\charscalex102 succor them that are tempted." It was essential preparation fo r one who was to \up0 \expndtw-2\charscalex100 become a high-priest to experienc e all of the trials, temptations, and weaknesses \up0 \expndtw0\charscalex100 of

those he would represent before God, in order that he might sympathize with \up 0 \expndtw0\charscalex103 and succor them. It might seem that Christ as the Son of God would not have \up0 \expndtw0\charscalex100 need of such experiences to p erfect His ministry as high-priest, but the writer to \up0 \expndtw-2\charscalex 100 the Hebrews stresses the fact that His perfect humanity had need of these \up0 \expndtw0\charscalex103 experiences: "Though he were a Son, yet l earned he obedience by the things \up0 \expndtw0\charscalex105 which he suffered ; and being made perfect, he became the author of eternal \up0 \expndtw-3\charsc alex100 salvation unto all them that obey him" (5:8, 9). \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\chars calex100 \ul0\nosupersub\cf7\f8\fs20 310 \par\pard\sect\sectd\fs24\paperw12240\p aperh15840\pard\sb0\sl-240{\bkmkstart Pg312}{\bkmkend Pg312}\par\pard\qj \li1800 \sb0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\s b0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\sb0 \sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb87\sl-277\slmult0\fi268 \up0 \expnd tw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Another reason, closely associated with the reason just given, is based upon \up0 \expndtw0\charscalex100 the typo logy of the Passover. The passover lamb was set apart on the tenth day \up0 \exp ndtw-2\charscalex100 of the month and observed for four days before sacrificing it in order to prove that \up0 \expndtw-2\charscalex100 it was without spot or blemish. Although this is not referred to in the New \up0 \expndtw2\charscalex100 Testament, it does not seem unreasonable to apply this four day testing period to \up0 \expndtw0\charscalex103 the earthly ministry of our Lord. In order for Him to be the sacrifice which God \up0 \expndtw-1\charscalex100 co uld accept it was necessary for Him to be sinless. His sinlessness was proved \u p0 \expndtw0\charscalex106 through His temptation by Satan at the beginning of H is ministry and by the \up0 \expndtw-3\charscalex100 subsequent events in His li fe. \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charsc alex102 These are not simply reasons for the incarnation, but reasons for a peri od of \up0 \expndtw0\charscalex100 ministry after His incarnation and before His sacrificial death. His main purpose \up0 \expndtw0\charscalex100 was to confirm the promises God had made by the prophets of old, to prove that \up0 \expndtw0\ charscalex106 His humanity was sinless and therefore capable of becoming an acce ptable \up0 \expndtw0\charscalex102 sacrifice for the sins of the world, and to enter into the common experiences of \up0 \expndtw-3\charscalex100 humanity in o rder to become a merciful and faithful High Priest. \par\pard\ql \li1800\sb0\sl276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE RECIPIENTS OF HIS EARTHLY MINISTRY \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Referring to Paul's st atement again in \ul0\nosupersub\cf12\f13\fs24 Romans 15:8\ul0\nosupersub\cf8\f 9\fs24 it is to be noticed that \up0 \expndtw0\charscalex105 Christ was a minis ter of the circumcision, that is, of the Jewish nation. When \up0 \expndtw0\char scalex100 Jesus sent out His apostles on their preaching mission He instructed t hem: "Go \up0 \expndtw-1\charscalex100 not into the way of the Gentiles, and int o any city of the Samaritans enter ye not; \up0 \expndtw0\charscalex100 but go r ather to the lost sheep of the house of Israel\u8221? (Matthew 10:5, 6). When a \up0 \expndtw-1\charscalex100 Gentile made request of Him he replied: "I am not sent but unto the lost sheep of \up0 \expndtw0\charscalex100 the house of Israel ." As far as the record is concerned Jesus ministered to only \up0 \expndtw0\cha rscalex100 two Gentiles, .a Roman centurion who had built a synagogue for the Je ws, who \up0 \expndtw-1\charscalex100 requested Jesus to grant his request (\ul0\nosupersub\cf12\f13\fs24 Luke 7:1-10\ul0\nosupersub\cf8\f9\fs24 ), and the Syrophenician \up0 \expndtw-2\charscalex100 woman who had great faith (\ul 0\nosupersub\cf12\f13\fs24 Matthew 15:28\ul0\nosupersub\cf8\f9\fs24 ). \par\pard \qj \li1800\ri1608\sb266\sl-275\slmult0\fi305 \up0 \expndtw0\charscalex100 It is inexplicable to those who do not recognize the dispensational principle in \lin e \up0 \expndtw0\charscalex107 Scripture why Jesus would limit His ministry to t he Jewish people and even \line \up0 \expndtw0\charscalex100 refuse on occasions

to minister to Gentiles. But when it is remembered that the \line \up0 \expndtw -1\charscalex100 Gentile nations had given up God and that God had given them up (see \ul0\nosupersub\cf12\f13\fs24 Romans \line \up0 \expndtw0\charscalex100 1: 21-32\ul0\nosupersub\cf8\f9\fs24 ), and that God was in covenant relation to onl y one people, the Jewish \line \up0 \expndtw0\charscalex102 nation, then the rea son for this becomes more apparent. And when it is further \line \up0 \expndtw0\ charscalex103 realized that God's expressed purpose in the prophetic Word was to bring the \line \up0 \expndtw-1\charscalex100 Gentile world back to Himself thr ough the instrumentality of the nation of Israel, it \line \up0 \expndtw0\charsc alex100 becomes crystal clear why Jesus would say: "Let the children (of Israel) first be \line \up0 \expndtw0\charscalex102 filled: for it is not meet to take the children's bread, and to cast it unto the dogs \line \up0 \expndtw0\charscal ex100 (Gentiles)" (Mark 7:27). Christ did not limit His earthly ministry to Isra el because \line \up0 \expndtw-1\charscalex100 He had no love for or plan for re aching the Gentiles. His plan was to reach Israel \line \up0 \expndtw0\charscale x103 first and then through the instrumentality of that nation to reach all of t he other \line \up0 \expndtw0\charscalex102 nations. This is not His plan in thi s present dispensation, for national Israel has \line \up0 \expndtw-1\charscalex 100 been temporarily cast aside, and instead of the children being filled they a re now \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 311 \par\pard \sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg313}{\bkmk end Pg313}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273 \slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\s lmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex 107 \ul0\nosupersub\cf8\f9\fs24 empty. Paul speaks of this present dispensation as being the fulness of the \up0 \expndtw-2\charscalex100 Gentiles while Israel is diminished, but he goes on to say that when the fulness of \up0 \expndtw0\cha rscalex100 the Gentiles has been completed, God will again turn to Israel and br ing in their \up0 \expndtw-3\charscalex100 fulness, and "so all Israel shall be saved" (\ul0\nosupersub\cf12\f13\fs24 Romans 11:12, 15, 23-26\ul0\nosupersub\cf8 \f9\fs24 ). \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 THE CONTENT OF THE EARTHLY MINISTRY \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Matthew 4:23 and 10:7, 8 give the content of Christ's earthly ministry: "And \line \up0 \expndtw0\chars calex103 Jesus went about all Galilee, teaching in their synagogues, and preachi ng the \line \up0 \expndtw0\charscalex105 gospel of the kingdom, and healing all manner of sickness and all manner of \line \up0 \expndtw0\charscalex106 disease among the people." "And as ye go, preach, saying, The kingdom of \line \up0 \ex pndtw0\charscalex105 heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out \line \up0 \expndtw0\charscalex100 demons: freely ye have re ceived, freely give." John had introduced this ministry \line \up0 \expndtw0\cha rscalex103 of Christ with the message: "Repent ye: for the kingdom of heaven is at hand" \line \up0 \expndtw0\charscalex105 (Matthew 3: 2). And Luke tells us that John "came into all the country about \line \up0 \expndtw-1\charscalex100 J ordan, preaching the baptism of repentance for the remission of sins" (3:3). It is \line \up0 \expndtw0\charscalex103 of prime importance in considering the ear thly ministry of Christ to understand \line \up0 \expndtw0\charscalex100 that it was not aimed at the Gentile world but at the covenant nation of Israel. It \li ne \up0 \expndtw0\charscalex100 took place during the dispensation of law (\ul0\ nosupersub\cf12\f13\fs24 Galatians 4:4\ul0\nosupersub\cf8\f9\fs24 ). Its purpose was to call \line \up0 \expndtw-1\charscalex100 the lost sheep of the house of Israel back into a right relationship to God through \line \up0 \expndtw0\charsc alex100 the baptism of repentance for the remission of their sins. The re is a vast \line \up0 \expndtw0\charscalex103 difference between calling a backslidden people back into fellowship with God \line \up0 \expndtw0\charscalex 102 and in bringing spiritually dead and alienated sinners into a saving relatio nship \line \up0 \expndtw-1\charscalex100 with God. As Paul expressed it,

Israel was near to God by reason of the \line \up0 \expndtw-1\charscalex 100 covenants of promise, but the Gentiles were far off, having no hope, being a liens \line \up0 \expndtw0\charscalex102 from the commonwealth of Israel and str angers from the covenants of promise \line \up0 \expndtw-1\charscalex100 (\ul0\n osupersub\cf12\f13\fs24 Ephesians 2:12\ul0\nosupersub\cf8\f9\fs24 ). One of the great errors of preaching in the church has been to \line \up0 \expndtw0\charsca lex100 give to Gentile sinners the message that John and Jesus preached to coven ant \line \up0 \expndtw0\charscalex102 Israel, thus holding out hope that they w ould be saved by confessing their sins \line \up0 \expndtw0\charscalex100 and su bmitting to water baptism. It should be noted that there is not one word in \lin e \up0 \expndtw0\charscalex100 the gospel that was preached by John and Jesus of faith in a crucified and risen \line \up0 \expndtw0\charscalex102 Savior. Inste ad, we are told that when Jesus did mention His impending death, \line \up0 \exp ndtw-1\charscalex100 "they understood none of these things: and this sayi ng was hid from them, \line \up0 \expndtw-2\charscalex100 neither knew they the things which were spoken" (Luke 18:34). \par\pard\qj \li1800\ri1608\sb261\sl -280\slmult0\fi402 \up0 \expndtw0\charscalex100 Not only was the earthly mi nistry a message of repentance: it was an \up0 \expndtw-1\charscalex100 a nnouncement that the kingdom of heaven was at hand. The kingdom of heaven \up0 \ expndtw0\charscalex106 is not a kingdom in heaven but a kingdom originating from the heavens and \up0 \expndtw-3\charscalex100 ruling over the earth. Dr. Scofie ld states: \par\pard\qj \li2462\sb0\sl-275\slmult0 \par\pard\qj\li2462\ri1608\sb 10\sl-275\slmult0\fi134 \up0 \expndtw0\charscalex100 The phrase, kingdom of heaven (lit. of the heavens), is peculiar to \line \up0 \expndtw0\charsca lex100 Matthew and signifies the Messianic earth rule of Jesus Christ, the Son o f \line \up0 \expndtw0\charscalex100 David. It is called the kingdom of the heav ens because it is the rule of the \line \up0 \expndtw0\charscalex104 heavens ove r the earth (Matt. 6:10). The phrase is derived from Daniel, \line \up0 \expndtw 0\charscalex100 where it is defined (Dan. 2:34-36, 44; 7:23-27) as the kingdom w hich "the \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb103\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\nosupersub\cf7\f8\fs20 312 \par\pard\sect\sectd\fs24\paperw12240\paperh1 5840\pard\sb0\sl-240{\bkmkstart Pg314}{\bkmkend Pg314}\par\pard\qj \li2462\sb0\s l-260\slmult0 \par\pard\qj\li2462\sb0\sl-260\slmult0 \par\pard\qj\li2462\sb0\sl260\slmult0 \par\pard\qj\li2462\sb0\sl-260\slmult0 \par\pard\qj\li2462\ri1604\sb 186\sl-260\slmult0 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 God of heaven" will set up after the destruction by "the stone cut out \up0 \expndtw -3\charscalex100 without hands" of the Gentile world-system.\ul0\super\cf22\f23\ fs23 298 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb13 \sl-275\slmult0\fi309 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 A ccompanying this message of the kingdom of the heavens was a ministry of \line \ up0 \expndtw-1\charscalex100 physical healing and restoration of physical life, which was in keeping with God's \line \up0 \expndtw0\charscalex100 promises for that coming time of millennial blessing. Peter in offering this \line \up0 \expndtw0\charscalex104 kingdom to Israel after the death and resurrection of Christ spoke of it as "the \line \up0 \expndtw0\charscalex102 times of the r estitution of all things, which God hath spoken by the mouth of all \line \up0 \ expndtw0\charscalex102 his holy prophets since the world began" (Acts 3:21). The writer of the Hebrew \line \up0 \expndtw-1\charscalex100 epistle speaks of thes e miracles of healing as tasting of "the powers of the world \line \up0 \expndtw 0\charscalex100 to come (literally, of the age to come, that is, the Millennial age)" (ch. 6:4). Since \line \up0 \expndtw0\charscalex100 the Millennial kingdom was in view and was being offered to the nation of Israel \line \up0 \expndtw-1 \charscalex100 at Pentecost and for some time thereafter, and since tha t kingdom will be \line \up0 \expndtw0\charscalex103 characterized by deliv erance from the physical effects of sin, it must be \line \up0 \expndtw 0\charscalex104 understood that these miracles were credentials of the apostles, proving both \line \up0 \expndtw0\charscalex100 that Jesus was alive from the d ead and that His messengers were possessed of \line \up0 \expndtw-3\charscalex10

0 power and authority to offer that kingdom to the nation. \par\pard\qj \li1800\ sb0\sl-260\slmult0 \par\pard\qj\li1800\ri5115\sb38\sl-260\slmult0 \up0 \expndtw3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE RELATION OF THE EARTHLY MINISTRY \up0 \expndtw-3\charscalex100 TO THE BODY OF CHRIST \par\pard\qj \li1800\sb0\sl -276\slmult0 \par\pard\qj\li1800\ri1590\sb11\sl-276\slmult0\fi292 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 We have already shown that the earthl y ministry of Christ had as its objective \line \up0 \expndtw0\charscalex106 the fulfilling of the Old Testament prophecies concerning the Messiah in His \line \up0 \expndtw-2\charscalex100 relationship to the chosen nation of Israel. Likew ise we have seen that there is no \line \up0 \expndtw0\charscalex106 mention of God's purpose to form the Body of Christ until the ministry of the \line \up0 \e xpndtw0\charscalex100 Apostle Paul. It would thus appear that there was nothing in the earthly ministry \line \up0 \expndtw0\charscalex100 which was primarily f or members of the Body of Christ. The important word here \line \up0 \expndtw0\c harscalex102 is \ul0\nosupersub\cf9\f10\fs24 primarily\ul0\nosupersub\cf8\f9\fs2 4 , for there are certain things that all dispensations have in common, \line \u p0 \expndtw-1\charscalex100 and members of the Body of Christ may apply these th ings in the Gospel records \line \up0 \expndtw-2\charscalex100 to themselves, just as they may apply such things from the Old Testament \line \up0 \ expndtw0\charscalex102 scriptures. Everything in the Gospels may be applied to I srael in relationship to \line \up0 \expndtw0\charscalex105 the Millennial kingd om, but not everything may be applied to members of the \line \up0 \expndtw-1\ch arscalex100 Body. Likewise, everything in the Pauline epistles may be applied to members of \line \up0 \expndtw0\charscalex104 the Body, but not everything may be applied to Israel. Many of the moral and \line \up0 \expndtw0\charscalex102 s piritual principles contained in the sermon of the mount may be applied to the \ line \up0 \expndtw0\charscalex105 Body of Christ, but it would be a mistake to t each that meek members of the \line \up0 \expndtw0\charscalex106 Body will inher it the earth (\ul0\nosupersub\cf12\f13\fs24 Matt. 5:5\ul0\nosupersub\cf8\f9\fs 24 ). It would surely be a mistake to apply \line \up0 \expndtw0\charscalex100 M atthew 8:12 to members of the Body: "But the children of the kingdom shall be \l ine \up0 \expndtw0\charscalex105 cast out into outer darkness." While the princi ple of being reconciled to one's \line \up0 \expndtw0\charscalex107 brother befo re trying to serve God may be applied to members of the Body \line \up0 \expndtw 0\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Matthew 5:23, 24\ul0\nosupersub\c f8\f9\fs24 ), it would be wrong to tell them to bring sacrifices to the altar. \ line \up0 \expndtw0\charscalex109 It would be wrong to tell members of the Body to preach, "The kingdom of \line \up0 \expndtw0\charscalex106 heaven is at hand, " and to instruct them to go only to Israel, and to make no \line \up0 \expndtw0 \charscalex105 provision of food or clothing for themselves, as Jesus taught in Matthew 10. \line \up0 \expndtw-1\charscalex100 Although the Church of Rome tri es to apply Matthew 16:19 and John 20:23 to its \par\pard\ql \li1800\sb0\sl-230\ slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \u l0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 298\ul0\nosupersub\cf7\f8\fs20 \ ul0\nosupersub\cf24\f25\fs20 Scofield Reference Bible\ul0\nosupersub\cf7\f8\fs20 (New York: Oxford University Press, 1917), p. 996. \par\pard\ql \li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 313 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz402\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P

g315}{\bkmkend Pg315}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 priests, Protestants deny that preach ers in this dispensation have the power to \up0 \expndtw-1\charscalex100 forgive sins or to retain them, although they usually do so by explaining away the \up0 \expndtw0\charscalex100 meaning of these passages. It is only by applying the d ispensational principle to \up0 \expndtw0\charscalex105 such Scriptures that the true meaning of them may be maintained and at the \up0 \expndtw-3\charscalex100 same time the distinctions may be seen and understood. \par\pard\qj \li1800\ri1 608\sb265\sl-276\slmult0\fi263 \up0 \expndtw0\charscalex100 When we come to the last event in the earthly ministry of Christ we are upon \line \up0 \expndtw0\ch arscalex108 somewhat different ground, for the death of Christ is central to all of God's \line \up0 \expndtw-1\charscalex100 purposes throughout all dispens ations. It is to be understood that the only \line \up0 \expndtw-2\chars calex100 ultimate basis for the forgiveness of sins is to be found in the blood of Christ. This \line \up0 \expndtw0\charscalex102 fact was not revealed and pre ached in all dispensations, but since the death of \line \up0 \expndtw-1\charsca lex100 Christ this fact has been revealed (\ul0\nosupersub\cf12\f13\fs24 Romans 3:25, 26\ul0\nosupersub\cf8\f9\fs24 ). Hence in all of his epistles \line \up0 \ expndtw0\charscalex105 Paul has much to say to members of the Body of Christ abo ut His death and \line \up0 \expndtw0\charscalex100 resurrection. The Twelve apostles in their preaching of the Gospel of the \line \up0 \expndtw0\ch arscalex102 Kingdom prior to the death of Christ never mentioned the death of Ch rist (\ul0\nosupersub\cf12\f13\fs24 Luke \line \up0 \expndtw-1\charscalex100 18: 31-34\ul0\nosupersub\cf8\f9\fs24 ), but this does not mean that salvation in the coming Kingdom on earth \line \up0 \expndtw0\charscalex103 is not based upon Hi s death. This was a truth that could hardly be enunciated \line \up0 \expndtw-2\ charscalex100 before His death and which we do find fully explained in the writi ngs of Paul. \par\pard\ql \li6316\ri2363\sb286\sl-540\slmult0 \up0 \expndtw0\cha rscalex97 \ul0\nosupersub\cf16\f17\fs48 The Provision \line \up0 \expndtw0\chars calex98 of Salvation \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800 \sb55\sl-379\slmult0 \up0 \expndtw0\charscalex97 42\ul0\nosupersub\cf20\f21\fs32 THE VARIOUS GOSPEL MESSAGES OF THE BIBLE \par\pard\qj \li1800\sb0\sl-280\slmul t0 \par\pard\qj\li1800\ri1609\sb163\sl-280\slmult0\fi268 \up0 \expndtw0\charscal ex104 \ul0\nosupersub\cf8\f9\fs24 Theologians argue in general for what they cal l the unity of the covenant of \up0 \expndtw0\charscalex100 grace or the covenan t of redemption. They claim that there is only one gospel in \up0 \expndtw-1\cha rscalex100 the entire Bible. Notice the statements of Dr. Berkhof which are repr esentative of \up0 \expndtw-2\charscalex100 the views of many others: \par\pard\ qj \li2520\ri1608\sb264\sl-276\slmult0\fi134 \up0 \expndtw0\charscalex101 IT IS ESSENTIALLY THE SAME IN ALL DISPENSATIONS, THOUGH \line \up0 \expndtw-1\charscal ex100 ITS FORM OF ADMINISTRATION CHANGES. This is contradicted by all \line \up0 \expndtw-2\charscalex100 those who claim that Old Testament saints were saved i n another manner \line \up0 \expndtw0\charscalex100 than New Testament believers , as for instance, Pelagians and Socinians, \line \up0 \expndtw0\charscalex101 w ho hold that God gave additional help in the example and teachings of \line \up0 \expndtw0\charscalex100 Christ; the Roman Catholics, who maintain that the Old Testament saints \line \up0 \expndtw0\charscalex102 were in \ul0\nosupersub\cf9\ f10\fs24 Limbus Patrum \ul0\nosupersub\cf8\f9\fs24 until Christ's descent into h ades; the followers of \line \up0 \expndtw-1\charscalex100 Coccejus, who assert that Old Testament believers enjoyed only a \ul0\nosupersub\cf9\f10\fs24 paresis \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 (a passing over ) and no \ul0\nosupersub\cf9\f10\fs24 aphesis\ul0\nosupersub\cf8\f9\fs24 (full forgiveness of sins); and present day \line \up0 \expndtw0\charscalex100 dispens ationalists, who distinguish several different covenants (Scofield \line \up0 \ expndtw-1\charscalex100 mentions 7; Milligan 9), and insist on the neces sity of keeping them \line \up0 \expndtw-2\charscalex100 distinct. \par\pard\ ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard

\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb12\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 314 \par\pard\sect\sectd\fs24\ paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg316}{\bkmkend Pg316}\par\pa rd\qj \li2520\sb0\sl-272\slmult0 \par\pard\qj\li2520\sb0\sl-272\slmult0 \par\par d\qj\li2520\sb0\sl-272\slmult0 \par\pard\qj\li2520\sb0\sl-272\slmult0 \par\pard\ qj\li2520\ri1605\sb128\sl-272\slmult0\fi147 \up0 \expndtw0\charscalex100 \ul0\no supersub\cf8\f9\fs24 The Bible teaches that there is but a single gospel by whic h men can be \up0 \expndtw0\charscalex100 saved. And because the gospel is nothing but the revelation of the \up0 \expndtw0\charscalex107 covenant of grace, it follows that there is also but one covenant. This \up0 \expndtw0\char scalex100 gospel was already heard in maternal promise, Gen. 3:15, was preached \up0 \expndtw0\charscalex105 unto Abraham, Gal. 3:8, and may not be supplanted by any Judaistic \up0 \expndtw-3\charscalex100 gospel, Gal. 1:8, 9. \ul0\super\c f22\f23\fs23 299 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 608\sb9\sl-276\slmult0\fi280 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 It appears that there have been overstatements on both sides of this issu e. On \line \up0 \expndtw0\charscalex100 the one hand, as does Dr. Berkhof, it i s contended dogmatically that there is but \line \up0 \expndtw0\charscalex100 on e Gospel in the Bible, and on the other hand dispensationalists argue just as \l ine \up0 \expndtw0\charscalex102 dogmatically that there are several gospels in the Bible. The misunderstanding \line \up0 \expndtw0\charscalex103 appears to ar ise largely from the use of the word \ul0\nosupersub\cf9\f10\fs24 gospel\ul0\nos upersub\cf8\f9\fs24 . Dr. Berkhof uses the \line \up0 \expndtw-2\charscalex100 w ord gospel as the equivalent of how to be saved. He argues, and rightly so, that \line \up0 \expndtw0\charscalex103 no one has been saved by his own works; that salvation in every dispensation \line \up0 \expndtw0\charscalex107 has been by God's grace, but he contends that dispensationalists argue for \line \up0 \expnd tw0\charscalex100 salvation by works for those in a former dispensation because they say there is \line \up0 \expndtw-1\charscalex100 more than one gospel. This is simply a conclusion drawn by Dr. Berkhof which is \line \up0 \expndtw0\chars calex107 contrary to the positive statements of dispensationalists. Pract ically all \line \up0 \expndtw0\charscalex102 dispensationalists believe that s alvation in every dispensation has been based \line \up0 \expndtw0\charscalex106 upon faith in the revealed Word of God, but since they believe that the Bible \ line \up0 \expndtw0\charscalex104 presents a progressive revelation they must of necessity contend that men in \line \up0 \expndtw-1\charscalex100 former genera tions did not possess the totality of revelation which is contained in \line \up 0 \expndtw0\charscalex103 the New Testament epistles. Therefore there has been a change from time to \line \up0 \expndtw0\charscalex100 time in the content of t he message which was the object of faith. As pointed out \line \up0 \expndtw-1\c harscalex100 in the last chapter, the content of the gospel of the kingdom which was preached \line \up0 \expndtw-1\charscalex100 by the apostles during the ear thly ministry of Christ was completely devoid of the \line \up0 \expndtw0\charsc alex100 teaching that Christ would die for the sins of the world, be buried, and rise again \line \up0 \expndtw0\charscalex102 the third day. And yet that is th e heart of gospel preaching in this dispensation. \line \up0 \expndtw0\charscale x102 And even more evident is the fact that in Old Testament times faith demande d \line \up0 \expndtw-1\charscalex100 that men bring animal sacrifices, a practi ce which is expressly forbidden in God's \line \up0 \expndtw-2\charscalex100 mes sage for today. \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi268 \up0 \exp ndtw0\charscalex105 The fact that God commanded animal sacrifices and that faith brought the \line \up0 \expndtw0\charscalex100 sacrifices which God commanded d oes not negate the idea that God's basis for \line \up0 \expndtw0\charscalex103 saving such people was the grace of God. The whole sacrificial system was a \lin e \up0 \expndtw-2\charscalex100 gracious provision apart from which the pe ople would have been destroyed \line \up0 \expndtw-2\charscalex100 under a d ispensation of pure law. The worshipper who laid his hands on the head \line \up 0 \expndtw0\charscalex107 of the animal and confessed his sin upon that animal a nd then killed it as a \line \up0 \expndtw0\charscalex102 sacrifice, if he under stood anything, must have understood that this was God's \line \up0 \expndtw0\ch

arscalex102 gracious provision for the forgiveness of his sins (\ul0\nosupersub\ cf12\f13\fs24 Lev. 1:4, 5; 3:2; 4:4\ul0\nosupersub\cf8\f9\fs24 ). But this \line \up0 \expndtw0\charscalex100 does not mean that the worshipper understood that the animal was a type of the \line \up0 \expndtw0\charscalex104 coming Redeemer and that he was actually exercising faith in a crucified and \line \up0 \expndtw -1\charscalex100 resurrected Savior. The typology of the Old Testament instituti ons was not made \line \up0 \expndtw0\charscalex100 known until the New Testamen t epistles. God knew and we know today that the \line \up0 \expndtw-1\charscalex 100 death of Christ was the actual basis for salvation in every dispensation (Ro mans \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slm ult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\f s19 299\ul0\nosupersub\cf7\f8\fs20 L. Berkhof, \ul0\nosupersub\cf24\f25\fs20 Sy stematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Pub lishing Co., 1941), p. 279. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\q l\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 315 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz381\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g317}{\bkmkend Pg317}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1616\sb186\sl-260\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 3:25), even though the worshipper di d not understand all that was involved in the \up0 \expndtw-2\charscalex100 coun sels of God. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1609\ sb11\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 Ryrie confronts the same objection against dispensationalism by quoting from \up0 \expndtw0\charscalex104 such dispensationalists as Chafer, Scofield, and Pettingill to prove that these \up0 \expndtw0\charscalex100 men did not teach two ways of salvation for sinner s. Chafer is quoted as saying: \up0 \expndtw0\charscalex107 "The Law was never g iven as a means of salvation or justification .... "And \up0 \expndtw-2\charsca lex100 Scofield wrote: "It is exceedingly important to observe... that the law is not \up0 \expndtw-3\charscalex100 proposed as a means of life ... \up0 \expndtw-4\charscalex100 . \u8221?\ul0\super\cf22\f23\fs23 300 \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\sb38\sl-260\slmult0\fi281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 J. C. O'Hair wrote: " No one has ever been saved except on the grounds of the \up0 \expndtw-3\charscal ex100 shed blood of the Lord Jesus Christ.''\ul0\super\cf22\f23\fs23 301 \par\pa rd\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-276\slmult0\ fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 As suggested e arlier the problem seems to be concerned with a proper \line \up0 \expn dtw0\charscalex104 definition of the word \ul0\nosupersub\cf9\f10\fs24 gospel\ul 0\nosupersub\cf8\f9\fs24 and its relation to dispensations and to salvation \li ne \up0 \expndtw0\charscalex100 itself. Gospel means simply \ul0\nosupersub\cf9\ f10\fs24 good news\ul0\nosupersub\cf8\f9\fs24 , and there are many items of good news \line \up0 \expndtw0\charscalex104 in the Bible. The Greek word is \ul0\no supersub\cf9\f10\fs24 evangelion\ul0\nosupersub\cf8\f9\fs24 and the verb is \ul 0\nosupersub\cf9\f10\fs24 evangelizo\ul0\nosupersub\cf8\f9\fs24 . These \line \u p0 \expndtw0\charscalex103 words are found numerous times in the Septuagint (2 S amuel 4:10; 18:19, 20, \line \up0 \expndtw-1\charscalex100 22, 25, 26, 27, 31; 1 Kings 1:42; 2 Kings 7:9; I Chronicles 10:9; Isaiah 40:9; 52:7; \line \up0 \expn

dtw-1\charscalex100 61:1; etc.). Most of these pieces of good news have to do wi th material blessings \line \up0 \expndtw-1\charscalex100 and have no reference to what we would call spiritual salvation. Thus \ul0\nosupersub\cf9\f10\fs24 eva ngelion \line \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 is not al ways the equivalent of salvation. To be sure there is the "gospel of \line \up0 \expndtw0\charscalex100 salvation" (Ephesians 1:13) which is basic to all of the other messages of God's \line \up0 \expndtw-1\charscalex100 good news, but not all of God's good news concerns salvation from sin. Some of \line \up0 \expndtw0 \charscalex106 the good news concerns what God has saved the sinner to, which mi ght be \line \up0 \expndtw0\charscalex104 called good news for the saint. Some o f the good news concerns a particular \line \up0 \expndtw-1\charscalex100 progra m of God, such as the gospel of the kingdom, which is the good news that \line \ up0 \expndtw0\charscalex106 God is going to establish His kingdom in the earth. Sometimes the gospel is \line \up0 \expndtw0\charscalex102 distinguished accordi ng to the people to whom it is sent, such as the gospel of \line \up0 \expndtw0\ charscalex102 the circumcision and the gospel of the uncircumcision \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Galatians \up0 \expndtw3\charscalex100 2:7-9\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\ sb18\sl-260\slmult0 \up0 \expndtw0\charscalex102 Sometimes the distinction is ma de as to the messenger to whom the gospel is \up0 \expndtw-3\charscalex100 commi tted, as when Paul speaks of "my gospel." \par\pard\qj \li1800\sb0\sl-276\slmult 0 \par\pard\qj\li1800\ri1606\sb11\sl-276\slmult0\fi320 \up0 \expndtw0\charscalex 100 It may be debated whether it is best to say that there are several distinct and \line \up0 \expndtw0\charscalex103 separate gospels in the Bible, or to say that there are several distinct forms or \line \up0 \expndtw0\charscalex105 aspe cts of the gospel, as does Scofield.\ul0\super\cf22\f23\fs23 302\ul0\nosupersub\ cf8\f9\fs24 Since all of God's good news is \line \up0 \expndtw0\charscalex1 06 wrapped up in the death of Christ, there is a sense in which there is but one \line \up0 \expndtw0\charscalex104 gospel, but in saying this it is most import ant to at least make the distinctions \line \up0 \expndtw-3\charscalex100 which follow. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE GOSPEL OF GOD \par\pard\ql \li1800\sb0\sl-230\sl mult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmu lt0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb42\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs1 9 300\ul0\nosupersub\cf7\f8\fs20 Charles Ryrie, \ul0\nosupersub\cf24\f25\fs20 D ispensationalism Today\ul0\nosupersub\cf7\f8\fs20 (Chicago: Moody Press, 1965), pp. 113-116 \par\pard\ql \li1800\sb1\sl-217\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\super\cf23\f24\fs19 301\ul0\nosupersub\cf7\f8\fs20 J. C. O'Hair, \ul0\n osupersub\cf24\f25\fs20 The Unsearchable Riches of Christ\ul0\nosupersub\cf7\f8\ fs20 (Chicago: 1941), p. 97. \par\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 302\ul0\nosupersub\cf7\f8\fs20 C. I. Scofield, \ul0\nosupersub\cf24\f25\fs20 Scofield Reference Bible\ul0\nosuper sub\cf7\f8\fs20 (New York: Oxford University Press, 1917), p. 1343. \par\pard\q l \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 316 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz411\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g318}{\bkmkend Pg318}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s

b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \ex pndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 This is a very general designat ion and might be applied to any message of \line \up0 \expndtw0\charscalex100 go od news which originates with God. It is akin to the expression, the church of \ line \up0 \expndtw0\charscalex103 God, a term which is used to designate both the Old Testament saints \line \up0 \expndtw0\charscalex100 (\ul0\nosu persub\cf12\f13\fs24 Nehemiah 13:1\ul0\nosupersub\cf8\f9\fs24 LXX) and members of the Body of Christ (\ul0\nosupersub\cf12\f13\fs24 1 Cor. 1:2\ul0\nosupersub\c f8\f9\fs24 ). It is used \line \up0 \expndtw0\charscalex100 by Paul six times (\ ul0\nosupersub\cf12\f13\fs24 Romans 1:1; 15:16; 2 Corinthians 11:7; 1 Thessaloni ans 2:2, \line \up0 \expndtw0\charscalex100 8, 9\ul0\nosupersub\cf8\f9\fs24 ) an d once by Peter (\ul0\nosupersub\cf12\f13\fs24 1 Peter 4:17\ul0\nosupersub\cf8\f 9\fs24 ). Only one of these passages is definitive \line \up0 \expndtw0\charscal ex102 (Romans 1:1): "Paul, a servant of Jesus Christ, called to be an apostle, \line \up0 \expndtw-1\charscalex100 separated unto the gospel of God, (which he had promised afore by his prophets \line \up0 \expndtw0\charscalex105 in the holy scriptures), concerning his Son Jesus Christ our Lord, which was \l ine \up0 \expndtw0\charscalex100 made of the seed of David according to the fles h; and declared to be the Son of \line \up0 \expndtw0\charscalex100 God with pow er, according to the spirit of holiness, by the resurrection from the \line \up0 \expndtw0\charscalex105 dead." There can be no doubt but that Paul means by the gospel of God the \line \up0 \expndtw0\charscalex102 message concerning God's Son which was promised throughout the Old \line \up0 \expndtw0\charscale x102 Testament scriptures. This is practically equivalent to his stateme nt in \up0 \expndtw-3\charscalex100 1 \par\pard\qj \li1800\ri1603\sb6\sl-275\sl mult0 \up0 \expndtw0\charscalex100 Corinthians 15:1-4, "... the gospel which I p reached unto you ... how that Christ \line \up0 \expndtw0\charscalex100 died for our sins \ul0\nosupersub\cf9\f10\fs24 according to the scriptures\ul0\nosupersu b\cf8\f9\fs24 ; and that he was buried, and that he \line \up0 \expndtw0\charsca lex102 arose again the third day \ul0\nosupersub\cf9\f10\fs24 according to the s criptures\ul0\nosupersub\cf8\f9\fs24 ." This is what we may call \line \up0 \exp ndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 the gospel of salvation\ul0 \nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Ephesians 1:13\ul0\nos upersub\cf8\f9\fs24 ) and which is interdispensational in \line \up0 \expnd tw-3\charscalex100 character. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \ex pndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 PAUL'S "MY GOSPEL" \par\pard\q j \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi283 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 This is mentioned next because it stands in contrast in the Roman epistle to \line \up0 \expndtw-1\cha rscalex100 the gospel of God which God promised before by His prophets. "Now to him that \line \up0 \expndtw0\charscalex102 is of power to stablish you accordin g to my gospel, and the preaching of Jesus \line \up0 \expndtw0\charscalex103 Ch rist, according to the revelation of the mystery, which was kept secret since \l ine \up0 \expndtw0\charscalex100 the world began, but is now made manifes t, and by the scriptures of the \line \up0 \expndtw-2\charscalex100 prophe ts, according to the commandment of the everlasting God, made known to \line \up 0 \expndtw0\charscalex102 all nations for the obedience of faith" (Romans 16:25, 26). The prophets in this \line \up0 \expndtw0\charscalex105 passage are manife stly not Old Testament prophets, for Paul states that this \line \up0 \expndtw-1 \charscalex100 message was kept secret since the world began and only now (in Pa ul's lifetime) \line \up0 \expndtw-1\charscalex100 has it been made manifest. In the exegesis of this passage it may be questioned \line \up0 \expndtw-1\charsca lex100 whether Paul is speaking of two different things, "my gospel," and "the p reaching \line \up0 \expndtw0\charscalex100 of Jesus Christ according to the rev elation of the mystery," or whether the word \line \up0 \expndtw0\charscalex106 "and" has the sense of "even" as the Greek \ul0\nosupersub\cf9\f10\fs24 kai\ul0\ nosupersub\cf8\f9\fs24 often has; in which case the \line \up0 \expndtw0\charsc alex106 passage would read: "according to my gospel, even the preaching of Jesus \line \up0 \expndtw-1\charscalex100 Christ according to the revelation of the m ystery." In either case Paul's preaching \line \up0 \expndtw-1\charscalex100 was

an advance on the gospel of God, for he preached not only that but the truth \l ine \up0 \expndtw-2\charscalex100 of the mystery. \par\pard\ql \li1800\sb0\sl-27 6\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 W illiams states: \par\pard\qj \li2520\ri1619\sb261\sl-280\slmult0\fi156 \up0 \exp ndtw0\charscalex100 "My Gospel" (v. 25), i.e., the glad tidings concerning the s ecret revealed \up0 \expndtw-4\charscalex100 to him. \par\pard\ql \li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscal ex100 \ul0\nosupersub\cf7\f8\fs20 317 \par\pard\sect\sectd\fs24\paperw12240\pape rh15840\pard\sb0\sl-240{\bkmkstart Pg319}{\bkmkend Pg319}\par\pard\qj \li2520\sb 0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\ sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1607 \sb123\sl-273\slmult0\fi120 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 "The preaching of Jesus Christ," i.e., salvation for all nations through H im \up0 \expndtw-1\charscalex100 on the principle of faith-obedience (as opposed to works) as commanded \up0 \expndtw-1\charscalex100 by the everlasting God. So Paul had a double ministry,-that of the Gospel, \up0 \expndtw-3\charscalex100 a nd that of "My Gospel," i.e. the Gospel of the Mystery. \par\pard\qj \li2520\ri1 601\sb262\sl-280\slmult0 \up0 \expndtw0\charscalex102 Thus the epistle begins wi th the Gospel, always revealed, never hidden, \up0 \expndtw0\charscalex100 and closes with Paul's Gospel, always hidden, never revealed. This \up0 \exp ndtw-2\charscalex100 mystery, i.e., secret, is the theme of the epistle to the E phesians.\ul0\super\cf22\f23\fs23 303 \par\pard\ql \li1800\sb0\sl-276\slmult0 \p ar\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers ub\cf8\f9\fs24 O'Hair has this comment on Paul's "my Gospel:" \par\pard\qj \li18 00\ri1604\sb264\sl-276\slmult0\fi470 \up0 \expndtw0\charscalex103 \ul0\nosupersu b\cf9\f10\fs24 All of the apostles were preaching 1 Corinthians 15:1 to 4. Pa ul was not \line \up0 \expndtw0\charscalex103 referring to that.\ul0\nosupersub\ cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 When Paul wrote Timothy to be a partak er\ul0\nosupersub\cf8\f9\fs24 of the afflictions of \line \up0 \expndtw0\charsc alex100 the gospel, he was not referring to "the gospel of the kingdom," or mere ly to the \line \up0 \expndtw0\charscalex100 gospel of salvation of Ephesians 1: 13. No, Paul was referring to the Divine truth \line \up0 \expndtw0\charscalex10 5 designated "the mystery." This truth was not revealed by Christ to the twelve \line \up0 \expndtw-2\charscalex100 apostles. What they knew of the mystery they first learned from Paul.\ul0\super\cf22\f23\fs23 304 \par\pard\qj \li1800\sb0\s l-276\slmult0 \par\pard\qj\li1800\ri1603\sb8\sl-276\slmult0\fi268 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 Commentators who do not recognize the dispensational principle in Scripture \up0 \expndtw0\charscalex107 see nothing distinctive about Paul's gospel. They are forced to say that the \up0 \expndtw-2 \charscalex100 mystery is simply the fact that God would one day save Gentiles a s well as Jews, \up0 \expndtw-1\charscalex100 but surely there is nothing hidden or secret about this fact, for the Old Testament \up0 \expndtw0\charscalex105 i s full of predictions about Gentile salvation. And they are forced into another \up0 \expndtw0\charscalex102 contradiction of saying that the scriptures of the Old Testament prophets make \up0 \expndtw-3\charscalex100 manifest the truth tha t was hidden from them. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \ up0 \expndtw-1\charscalex100 Paul uses this expression in only two other places, \ul0\nosupersub\cf12\f13\fs24 Romans 2:16\ul0\nosupersub\cf8\f9\fs24 and\ul0\nosupersub\cf12\f13\fs24 2 \up0 \expndtw0\charscalex103 Timothy 2:8. \ul0\nosupersub\cf8\f9\fs24 His expression in Ephesians 6:19, "the mystery of t he gospel," is \up0 \expndtw0\charscalex105 apparently equivalent to his "my gos pel," as it includes not only salvation but \up0 \expndtw-3\charscalex100 salvat ion into the heavenly blessings of the Body of Christ. \par\pard\ql \li1800\sb26 4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE G OSPEL OF THE GRACE OF GOD \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\l i1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosuper sub\cf8\f9\fs24 This designation occurs but once (\ul0\nosupersub\cf12\f13\fs24 Acts 20:24\ul0\nosupersub\cf8\f9\fs24 ). It is another name for the \line \up0

\expndtw0\charscalex100 gospel which was committed to Paul. There is grace in t he gospel which relates \line \up0 \expndtw0\charscalex106 especially to Israel, but God's dealings with Israel are based upon covenant \line \up0 \expndtw0\cha rscalex100 promises with Israel placed as Head over the Gentiles (\ul0\nosupersu b\cf12\f13\fs24 Deuteronomy 28:13\ul0\nosupersub\cf8\f9\fs24 ). In \line \up0 \e xpndtw0\charscalex100 the present dispensation Israel's covenant dealings have b een set aside. Israel \line \up0 \expndtw-2\charscalex100 has fallen and has bee n cast away as enemies of the gospel (\ul0\nosupersub\cf12\f13\fs24 Romans 11:12 , 15, \line \up0 \expndtw0\charscalex100 28\ul0\nosupersub\cf8\f9\fs24 ). Now Go d is dealing with an alienated world of both Jews and Gentiles who \line \up0 \e xpndtw-1\charscalex100 have absolutely no claim upon God. God's extension of sal vation to such a world \line \up0 \expndtw-1\charscalex100 is completely upon th e basis of pure grace. For this reason the gospel for this \par\pard\ql \li1800\ sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb 223\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\su per\cf23\f24\fs19 303\ul0\nosupersub\cf7\f8\fs20 George Williams, \ul0\nosupers ub\cf24\f25\fs20 The Student's Commentary\ul0\nosupersub\cf7\f8\fs20 (Grand Rap ids: Kregel Publications, fourth edition, 1949), \par\pard\ql \li1800\sb1\sl-217 \slmult0 \up0 \expndtw-2\charscalex100 p. 876. \par\pard\ql \li1800\sb13\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 304\ul0\nosupersu b\cf7\f8\fs20 O\u8217?Hair, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosuper sub\cf7\f8\fs20 p. 99. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw2\charscalex100 318 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz420\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g320}{\bkmkend Pg320}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1624\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 dispensation is called the gospel of the grace of God, just as the dispensation is \up0 \expndtw-3\charscalex100 call ed the dispensation of the grace of God (\ul0\nosupersub\cf12\f13\fs24 Ephesians 3:2\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\ pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub \cf6\f7\fs24 THE GOSPEL OF CHRIST \par\pard\ql \li2111\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 At least ten times Paul cal ls his gospel "the gospel of Christ" (\ul0\nosupersub\cf12\f13\fs24 Romans 15:19 , \par\pard\li1800\sb20\sl-276\slmult0\fi0\tx2277\tx4594\tx5072\tx7388\tx8066\tx 10039 \up0 \expndtw-1\charscalex100 29;\tab \up0 \expndtw-1\charscalex100 1 Cor inthians 9:12,\tab \up0 \expndtw-1\charscalex100 18;\tab \up0 \expndtw-1\charsc alex100 2 Corinthians 2:12;\tab \up0 \expndtw-1\charscalex100 9:13;\tab \up0 \ expndtw-1\charscalex100 10:14; Galatians\tab \up0 \expndtw-1\charscalex100 1:7; \par\pard\li1800\sb0\sl-274\slmult0\fi0\tx3128\tx5776 \up0 \expndtw-1\charscalex 100 Philippians\tab \up0 \expndtw-1\charscalex100 1:27; I Thessalonians\tab \u p0 \expndtw-1\charscalex100 3:2\ul0\nosupersub\cf8\f9\fs24 ). This designation is rather general,\par\pard\qj \li1800\ri1608\sb0\sl-280\slmult0 \up0 \expnd tw0\charscalex107 pointing to the fact that Christ is the object of faith. It is a term similar to the \up0 \expndtw0\charscalex106 gospel of God and could be a pplied to Israel's gospel of the kingdom, since \up0 \expndtw-3\charscalex100 Ch rist is also the object of faith in that message. \par\pard\ql \li1800\sb256\sl-

276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE GOSPEL OF PEACE \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8 \sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 T wice Paul speaks of the gospel of peace (\ul0\nosupersub\cf12\f13\fs24 Romans 10:15\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 Ephesians \u p0 \expndtw0\charscalex108 6:15\ul0\nosupersub\cf8\f9\fs24 ). Peace is a charact eristic of both Paul's gospel and the gospel of the \up0 \expndtw0\charscalex104 kingdom, and so this title is applied to both in the Scripture. Paul quotes fro m \up0 \expndtw0\charscalex100 Isaiah 52:7: "How beautiful are the feet of them that preach the gospel of peace \up0 \expndtw0\charscalex104 and bring glad tidi ngs of good things!" This passage has primary reference to \up0 \expndtw-1\chars calex100 Israel in the millennial kingdom. The Ephesian passage has primary refe rence to \up0 \expndtw-2\charscalex100 members of the Body of Christ. \par\pard\ ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf 6\f7\fs24 THE GOSPEL OF THE UNCIRCUMCISION \par\pard\qj \li1800\sb0\sl-275\slmul t0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi294 \up0 \expndtw-1\charscal ex100 \ul0\nosupersub\cf8\f9\fs24 This is a term which Paul coined to distinguis h his gospel from that which was \line \up0 \expndtw0\charscalex100 first commit ted to the Twelve apostles. Paul mentions this distinction in relating \line \up 0 \expndtw0\charscalex104 how God had given him a special revelation to go up to Jerusalem in order to \line \up0 \expndtw0\charscalex100 communicate to the Twe lve apostles the truths concerning that gospel which he \line \up0 \expndtw-2\ch arscalex100 was preaching among the Gentiles (\ul0\nosupersub\cf12\f13\fs24 Galatians 2:1-9\ul0\nosupersub\cf8\f9\fs24 ). Paul insists upon two \line \up0 \expndtw0\charscalex100 things in this passage: first, that he did not rece ive his message from the Twelve \line \up0 \expndtw-1\charscalex100 but directly by the revelation of Jesus Christ, and second, that the other apostles \line \u p0 \expndtw-1\charscalex100 added nothing in the way of truth to him, but contra riwise he added something to \line \up0 \expndtw0\charscalex103 them. The fact s hould be self-evident that Paul had truth which the Twelve did \line \up0 \expnd tw-1\charscalex100 not have, for why would Paul insist that he had not received his gospel from man \line \up0 \expndtw0\charscalex100 if, indeed, he was preach ing the same thing as the Twelve, and why would God \line \up0 \expndtw0\charsca lex104 send him to Jerusalem by special revelation to make known his gospel to t he \line \up0 \expndtw-3\charscalex100 Twelve if they already knew it and were t he first to receive it? \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1 800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE GOSPEL OF THE CIRCUMCISION \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\par d\qj\li1800\ri1590\sb16\sl-272\slmult0\fi279 \up0 \expndtw-2\charscalex100 \ul0\ nosupersub\cf8\f9\fs24 Paul coined this expression to distinguish the gospel whi ch had originally been \line \up0 \expndtw0\charscalex105 committed to Peter and the Eleven from his gospel, the gospel of the \line \up0 \expndtw-2 \charscalex100 uncircumcision. Attempts have been made to nullify this distincti on by contending \line \up0 \expndtw-2\charscalex100 that Galatians 2:7 should b e translated: "But contrariwise, when they saw that the \line \up0 \expndtw-2\ch arscalex100 gospel \ul0\nosupersub\cf9\f10\fs24 to\ul0\nosupersub\cf8\f9\fs24 the uncircumcision was committed unto me, as the gospel \ul0\nosupersub \cf9\f10\fs24 to\ul0\nosupersub\cf8\f9\fs24 the \line \up0 \expndtw-2\charsca lex100 circumcision was unto Peter," thus making the distinction to be, not in t he gospel, \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl -230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 319 \par\ pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg321}{\ bkmkend Pg321}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\charsc alex103 \ul0\nosupersub\cf8\f9\fs24 but in the people to whom the gospel is sent . The Revised Standard, the New \up0 \expndtw0\charscalex103 English, Weymouth, and others so translate this verse. There are at least two \up0 \expndtw0\charsc alex106 objections to this translation. The first is that Paul uses the genitive

case for \up0 \expndtw0\charscalex102 circumcision and uncircumcision. The genitive case "denotes any kind of \up0 \expndtw-2\charscalex100 \ul0\nosup ersub\cf9\f10\fs24 dependence on\ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\ cf9\f10\fs24 belonging to\ul0\nosupersub\cf8\f9\fs24 .\u8221?\ul0\super\cf22\f23 \fs23 305\ul0\nosupersub\cf8\f9\fs24 It is the gospel \ul0\nosupersub\cf9\f10 \fs24 belonging\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 to\ul0\ nosupersub\cf8\f9\fs24 the circumcision \up0 \expndtw-2\charscalex100 and that \ul0\nosupersub\cf9\f10\fs24 belonging to\ul0\nosupersub\cf8\f9\fs24 the uncirc umcision. The second objection is that in verse 9, \up0 \expndtw-2\charscalex100 where Paul definitely speaks about \ul0\nosupersub\cf9\f10\fs24 going to\ul0\no supersub\cf8\f9\fs24 these two groups he uses an entirely \up0 \expndtw0\charsc alex100 different construction: "\ul0\nosupersub\cf9\f10\fs24 eis ta ethne\ul0\n osupersub\cf8\f9\fs24 " and "\ul0\nosupersub\cf9\f10\fs24 eis ten peritomen\ul0\ nosupersub\cf8\f9\fs24 ." Had he intended to \up0 \expndtw0\charscalex100 mean \ ul0\nosupersub\cf9\f10\fs24 unto\ul0\nosupersub\cf8\f9\fs24 these two groups in verse 7, he would no doubt have used the same \up0 \expndtw-3\charscalex100 exp ression which he did in verse 9. \par\pard\qj \li1800\ri1604\sb265\sl-276\slmult 0\fi268 \up0 \expndtw0\charscalex105 The good news belonging to the Circumcision is undoubtedly that which is \up0 \expndtw0\charscalex104 involved in the Coven ant of Circumcision made with Abraham. While it is true \up0 \expndtw0\charscale x100 that in the present dispensation there is no difference between the circumc ision \up0 \expndtw0\charscalex100 and the uncircumcision as far as any a dvantage of one over the other is \up0 \expndtw0\charscalex100 concerned, in the coming dispensation of the kingdom Israel will hold a place of \line \up0 \expndtw0\charscalex106 priority over the Gentiles. This fact is inherent in th e whole concept of Israel \up0 \expndtw0\charscalex103 being God's chosen nation . What does this expression mean if all nations are \up0 \expndtw0\charscalex103 equal before God? During the earthly ministry of Christ when the preaching of \ up0 \expndtw0\charscalex107 this gospel was in effect the message was confined t o the lost sheep of the \up0 \expndtw-2\charscalex100 house of Israel. Christ plainly stated that the circumcision people must first \up0 \expndtw-2\ charscalex100 receive their full blessing before the Gentiles could receive anyt hing, but that was \up0 \expndtw0\charscalex102 under the circumcision covena nt dispensation and not under the present \up0 \expndtw-3\charscalex100 di spensation of the grace of God. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0 \fi317 \up0 \expndtw0\charscalex100 It must be emphasized that the gospel of the circumcision is not another way \line \up0 \expndtw-1\charscalex100 of being sa ved. It is rather a different spiritual program based upon a specific set \line \up0 \expndtw-2\charscalex100 of God's promises made to a particular people. It should be noted that in Genesis \line \up0 \expndtw0\charscalex100 17 where th ese promises are made that God calls this covenant with His \line \up0 \expndtw-2\charscalex100 circumcision people an "\ul0\nosupersub\cf9\f10\fs24 e verlasting covenant\ul0\nosupersub\cf8\f9\fs24 ," and that it involves the promi se: "I \line \up0 \expndtw0\charscalex110 will give unto thee, and to thy seed a fter thee, the land wherein thou art a \line \up0 \expndtw-1\charscalex100 stran ger, all the land of Canaan, for an everlasting possession; and I will be their \line \up0 \expndtw0\charscalex100 God." Surely there is no such promise in th e gospel which is to be preached in \line \up0 \expndtw-3\charscalex100 this dis pensation. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 THE GOSPEL OF THE KINGDOM \par\pard\qj \li1800\sb 0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expnd tw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Just as the Gospel of the ci rcumcision goes back to the covenant of \line \up0 \expndtw-1\charscalex10 0 circumcision made with Abraham, so the gospel of the kingdom goes back for its \line \up0 \expndtw0\charscalex102 foundation to the covenant of the kingdom ma de with David (2 Samuel 7). And \line \up0 \expndtw-1\charscalex100 since David and his kingdom were circumcision people and since both his \line \up 0 \expndtw0\charscalex100 covenant and that made with Abraham will be fulfilled at the same time, namely \line \up0 \expndtw0\charscalex100 at the establishment of the millennial kingdom at the second coming of Christ, it \line \up0 \expndt

w0\charscalex100 may be said that the gospel of the kingdom and the gospel of th e circumcision \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri164 4\sb94\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0 \super\cf23\f24\fs19 305\ul0\nosupersub\cf7\f8\fs20 G. B. Winer, A Treatise on the Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1882), p. \line \u p0 \expndtw-2\charscalex100 231. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 320 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz446\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g322}{\bkmkend Pg322}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 are for all intents and purposes iden tical. Peter had committed to him the gospel \up0 \expndtw0\charscalex100 of the kingdom and the gospel of the circumcision, but these were not separate \up0 \e xpndtw-3\charscalex100 or distinct messages. \par\pard\qj \li1800\sb0\sl-276\slm ult0 \par\pard\qj\li1800\ri1608\sb10\sl-276\slmult0\fi268 \up0 \expndtw0\charsca lex104 The expression, \ul0\nosupersub\cf9\f10\fs24 the gospel of the kingdom\ul 0\nosupersub\cf8\f9\fs24 , is found only in Matthew (\ul0\nosupersub\cf12\f13\fs 24 4:23; \line \up0 \expndtw0\charscalex103 9:35; 24:14\ul0\nosupersub\cf8\f9\fs 24 ), although Mark once speaks of the gospel of the kingdom of God \line \up0 \ expndtw0\charscalex104 (\ul0\nosupersub\cf12\f13\fs24 Mk 1:14\ul0\nosupersub\cf 8\f9\fs24 ). All other references in Matthew, Mark, and Luke are simply to the \ line \up0 \expndtw0\charscalex100 gospel, without any qualification. As pointed out elsewhere, the kingdom of God \line \up0 \expndtw0\charscalex102 which had been promised to Israel was the earthly, Messianic, millennial \line \u p0 \expndtw0\charscalex106 kingdom. While it is only a part of the kingdom of Go d, yet as a part, it is the \line \up0 \expndtw-3\charscalex100 kingdom of God. \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi295 \up0 \expndtw0\charscalex 100 Thus the gospel of the kingdom is the good news that Christ will establish H is \line \up0 \expndtw0\charscalex100 kingdom of righteousness and peace in the world. It is interesting to note that in \line \up0 \expndtw0\charscalex100 the context where Christ is answering the question of what would be the sign of \lin e \up0 \expndtw0\charscalex106 His coming and of the end of the age, He pointed out that this gospel of the \line \up0 \expndtw0\charscalex103 kingdom would be preached in all the world for a witness unto all nations; and \line \up0 \expndt w0\charscalex102 then the end shall come (\ul0\nosupersub\cf12\f13\fs24 Matthew 24:14\ul0\nosupersub\cf8\f9\fs24 ), that is, the end of the age, which will \lin e \up0 \expndtw0\charscalex102 be marked by the second coming of Christ after th e great tribulation. Since the \line \up0 \expndtw0\charscalex103 gospel of the kingdom is not God's message for this dispensation, it is evident \line \up0 \ex pndtw0\charscalex102 that after the close of this dispensation at the rapture of the Body of Christ, this \line \up0 \expndtw0\charscalex107 gospel of the kingd om will again be preached in all the world by the Jewish \line \up0 \expndtw-2\c harscalex100 remnant of that day. Anti-dispensationalists ridicule the idea that what the Church \line \up0 \expndtw0\charscalex108 has not been able to do in t wo thousand years in worldwide evangelism, a \line \up0 \expndtw0\charscalex108 Jewish remnant will be able to do in a period of seven years. These critics \lin e \up0 \expndtw0\charscalex105 apparently forget that all things are possible wi

th God and that this is to be a \line \up0 \expndtw0\charscalex100 miraculous wo rk of God in that day. They also seemingly forget the fact that one \line \up0 \ expndtw0\charscalex102 man evangelized the known world in one generation (\ul0\n osupersub\cf12\f13\fs24 Colossians 1:23\ul0\nosupersub\cf8\f9\fs24 ). If Paul \l ine \up0 \expndtw0\charscalex105 could accomplish what he did under his circumst ances, what might a host of \line \up0 \expndtw0\charscalex100 Spirit-filled Is raelites accomplish with the communications and travel media \line \up0 \ expndtw-3\charscalex100 available today \par\pard\ql \li1800\sb264\sl-276\slmult 0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE GOSPEL \par\pard \qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi 281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The majority of re ferences in the New Testament use the word gospel without \line \up0 \expndtw0\c harscalex100 any qualifying phrase. It should be self-evident that when the Gosp el writers use \line \up0 \expndtw0\charscalex105 the word gospel in this manner , they mean the gospel which was then being \line \up0 \expndtw-2\charscalex100 preached and not a gospel which had not yet been revealed. Likewise when Paul \l ine \up0 \expndtw-1\charscalex100 uses gospel in this way he is referring to tha t gospel which was committed to him \line \up0 \expndtw0\charscalex106 for this present dispensation. If in 1916 some one spoke of \ul0\nosupersub\cf9\f10\fs24 the war\ul0\nosupersub\cf8\f9\fs24 without \line \up0 \expndtw-2\charscalex100 qualification it is evident he had reference to World War I. If another did the same \line \up0 \expndtw0\charscalex102 thing in 1940 it would be evident that he meant World War II. The same simple \line \up0 \expndtw-2\charscalex100 princ iple of interpretation must be applied to Scripture usage of such terms as the \ line \up0 \expndtw-3\charscalex100 gospel. \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb153\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0 \nosupersub\cf7\f8\fs20 321 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pa rd\sb0\sl-240{\bkmkstart Pg323}{\bkmkend Pg323}\par\pard\ql \li1800\sb0\sl-379\s lmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slm ult0 \par\pard\ql\li1800\sb210\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\n osupersub\cf16\f17\fs48 43\ul0\nosupersub\cf20\f21\fs32 OLD TESTAMENT TYPES OF CHRIST'S DEATH \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb171 \sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 DEFINI TION \par\pard\qj \li1800\ri1603\sb261\sl-280\slmult0\fi279 \up0 \expndtw0\chars calex100 \ul0\nosupersub\cf8\f9\fs24 According to Scofield, "A type is a divinel y purposed illustration of some truth. \up0 \expndtw-1\charscalex100 It may be: (1) a person (\ul0\nosupersub\cf12\f13\fs24 Rom. 5:14\ul0\nosupersub\cf8\f9\fs24 ); (2) an event (\ul0\nosupersub\cf12\f13\fs24 1 Cor. 10:11\ul0\nosupersub\cf8\ f9\fs24 ); (g) a thing (\ul0\nosupersub\cf12\f13\fs24 Heb. \up0 \expndtw-1\chars calex100 10:20\ul0\nosupersub\cf8\f9\fs24 ); (4) an institution (\ul0\nosupersub \cf12\f13\fs24 Heb. 9:11\ul0\nosupersub\cf8\f9\fs24 ); (5) a ceremonial (\ul0\no supersub\cf12\f13\fs24 1 Cor. 5:7\ul0\nosupersub\cf8\f9\fs24 ).''\ul0\super\cf22 \f23\fs23 306 \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl -276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 As to wha t constitutes a type Dr. Chafer has this to say: \par\pard\qj \li2520\ri1603\sb2 65\sl-275\slmult0\fi196 \up0 \expndtw-2\charscalex100 There must, however, be ca reful recognition of what makes something a \up0 \expndtw0\charscalex107 true ty pe. Only that so treated in the Bible can be received as typical \up0 \expndtw0\ charscalex105 beyond all question. Some things only illustrate truth, bu t do not \up0 \expndtw-1\charscalex100 foreshadow or serve as a type ....I Cor inthians 10:11, however, is of great \up0 \expndtw-3\charscalex100 import in thi s connection.\ul0\super\cf22\f23\fs23 307 \par\pard\qj \li1800\sb0\sl-280\slmult 0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex 100 \ul0\nosupersub\cf8\f9\fs24 The Greek word \ul0\nosupersub\cf9\f10\fs24 tupo s\ul0\nosupersub\cf8\f9\fs24 which means a figure formed by a blow or impressio n is \up0 \expndtw0\charscalex106 used 16 times in the New Testament and is tra nslated print, figure, fashion, \up0 \expndtw0\charscalex103 manner, form, examp le, ensample, and pattern. Of the sixteen occurrences of \up0 \expndtw-3\charsca

lex100 the word only the following have reference to typology: \par\pard\ql \li2 068\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 "(Adam) who is the \ul0\n osupersub\cf9\f10\fs24 figure\ul0\nosupersub\cf8\f9\fs24 of him who was to come " (Romans 5:14). \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1 608\sb38\sl-260\slmult0\fi311 \up0 \expndtw0\charscalex100 "Now these things wer e our \ul0\nosupersub\cf9\f10\fs24 examples\ul0\nosupersub\cf8\f9\fs24 (Israel' s experience in the wilderness)" \up0 \expndtw-3\charscalex100 (1 Corinthians 10 :6). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1599\sb4\sl-2 80\slmult0\fi281 \up0 \expndtw-2\charscalex100 "Now all these things happened un to them for \ul0\nosupersub\cf9\f10\fs24 ensamples\ul0\nosupersub\cf8\f9\fs24 : and they are written \up0 \expndtw-2\charscalex100 for our admonition, upon whom the ends of the world (ages) are come" (1 \up0 \expndtw-3\charscal ex100 Corinthians 10:11). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi296 \up0 \expndtw0\charscalex100 "Who serve unto the example and shadow of heavenly things, as Moses was \up0 \expndtw0\charscalex100 admonished of God when he was about to make the tabernacle: for, See, saith \up0 \expndtw0\charscalex108 he t hat thou make all things according to the \ul0\nosupersub\cf9\f10\fs24 pattern\u l0\nosupersub\cf8\f9\fs24 shewed to thee in the \up0 \expndtw-3\charscalex100 m ount" (Hebrews 8:5). \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 Actually Adam is the only person who is said to be a ty pe of Christ; Israel's \line \up0 \expndtw0\charscalex100 wilderness experiences are said to be types or examples for our behavior in this \line \up0 \expndtw0\ charscalex103 present dispensation; and the priestly service in the tabernacle i s said to be a \line \up0 \expndtw0\charscalex102 type of the true heavenly prie sthood. However, in the Hebrew 8:5 passage two \line \up0 \expndtw-1\charscalex1 00 other words are used, \ul0\nosupersub\cf9\f10\fs24 example\ul0\nosupersub\cf8 \f9\fs24 (hupodeigmati) and \ul0\nosupersub\cf9\f10\fs24 shadow\ul0\nosupersub\ cf8\f9\fs24 (skia). The first word \line \up0 \expndtw0\charscalex100 also occu rs \ul0\nosupersub\cf12\f13\fs24 in Hebrews 9:23; James 5:10\ul0\nosupersub\cf8\ f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 2 Peter 2:6.\ul0\nosupersub\cf8\f9\fs 24 The word for shadow \line \up0 \expndtw0\charscalex100 is used in \ul0\nosup ersub\cf12\f13\fs24 Colossians 2:17\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupe rsub\cf12\f13\fs24 Hebrews 10:1.\ul0\nosupersub\cf8\f9\fs24 Although very few things are \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-23 0\slmult0 \par\pard\ql\li1800\sb22\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 306\ul0\nosupersub\cf7\f8\fs20 C. I. Scofield, \ul0\nosupersub\cf24\f25\fs20 Scofield Reference Bible\ul0\nosu persub\cf7\f8\fs20 (New York: Oxford University Press, 1917), p. 4. \par\pard\q l \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\ fs19 307\ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology (\ul0\nosupersub\cf7\f8\fs20 Dallas: Dallas Seminary Press, 1947), Vol. VII, pp. 308, 309. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 322 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz482\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g324}{\bkmkend Pg324}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 specifically mentioned as types in th

e New Testament it would seem from the \up0 \expndtw0\charscalex102 above passag es to be legitimate to consider the whole sacrificial system of the \up0 \expndt w0\charscalex100 Old Testament to be typical of the death of Christ and the Levi tical priesthood to \up0 \expndtw-3\charscalex100 be typical of His High-priestl y ministry. \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi320 \up0 \expndtw 0\charscalex100 Dr. William Moorehead, in his article on "Types" in the \ul0\nos upersub\cf9\f10\fs24 International Standard \up0 \expndtw0\charscalex102 Bible E ncyclopedia,\ul0\nosupersub\cf8\f9\fs24 quotes one he calls an old writer: "God in types of the last \up0 \expndtw0\charscalex103 dispensation was teaching His children their letters. In this dispensation He is \up0 \expndtw0\charscalex102 teaching them to put the letters together, and they find that the letters, arra nge \up0 \expndtw-3\charscalex100 them as they will, spell Christ, and nothing b ut Christ." \par\pard\ql \li2068\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 Dr. Moorehead also warns against two extremes: \par\pard\qj \li2520\sb0\sl-2 75\slmult0 \par\pard\qj\li2520\ri1608\sb10\sl-275\slmult0\fi134 \up0 \expndtw0\c harscalex103 First, the extravagance of some of the early Fathers, as Origen, \line \up0 \expndtw-1\charscalex100 Ambrose, Jerome (revived in our time by Andrew Jukes and his imitators). \line \up0 \expndtw0\charscalex103 They sou ght for types, and of course found them, in every incident and \line \up0 \expnd tw0\charscalex103 event, however trivial, recorded in Scripture. Even the most s imple and \line \up0 \expndtw-1\charscalex100 commonplace circumstance was thoug ht to conceal within itself the most \line \up0 \expndtw-2\charscalex100 recondi te truth. Mystery and mysticism were seen everywhere, in the \line \up0 \expndtw-1\charscalex100 cords and pins of the tabernacle, in the yield of herd s, in the death of one, \line \up0 \expndtw0\charscalex108 in the marriage of an other, even in the number of fish caught by the \line \up0 \expndtw-2\charscalex 100 disciples on the night the risen Saviour appeared to them-how much some \lin e \up0 \expndtw0\charscalex100 have tried to make of that number, 153! The very serious objection to this \line \up0 \expndtw0\charscalex100 method is, that it wrests Scripture out of the sphere of the natural and the \line \up0 \expndtw0\c harscalex102 historical and locates it in that of the arbitrary and the fanciful ; it tends to \line \up0 \expndtw-3\charscalex100 destroy the validity and trust worthiness of the record. \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\l i2520\ri1599\sb9\sl-276\slmult0\fi134 \up0 \expndtw0\charscalex100 Second, the u ndue contraction of the typical element. Professor Moses \up0 \expndtw0\charscal ex104 Stuart expresses this view as follows: "Just so much of the OT is to be \u p0 \expndtw0\charscalex100 accounted typical as the NT affirms to be so, and no more." This opinion \up0 \expndtw0\charscalex102 assumes that the NT writers hav e exhausted the types of the OT, while \up0 \expndtw0\charscalex104 the fact is that those found in the later Scripture are but samples taken \up0 \expndtw-3\ch arscalex100 from the storehouse where many more are found.\ul0\super\cf22\f23\fs 23 308 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl -276\slmult0\fi310 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It s hould be pointed out that the New Testament writers definitely refer to Old \lin e \up0 \expndtw0\charscalex102 Testament references as typical without using the word \ul0\nosupersub\cf9\f10\fs24 type\ul0\nosupersub\cf8\f9\fs24 to describe them. \line \up0 \expndtw-1\charscalex100 Melchisedec is a good example of this kind of treatment in Hebrews 7. The writer \line \up0 \expndtw0\charscalex100 sa ys that this man was "without father, without mother, without descent, having \l ine \up0 \expndtw0\charscalex105 neither beginning of days, nor end of life; but made like unto the Son of God; \line \up0 \expndtw0\charscalex100 abideth a pri est continually" (vs. 3). There can be no doubt but that Melchisedec \line \up0 \expndtw-2\charscalex100 is here considered to be a type of Christ, even though the word \ul0\nosupersub\cf9\f10\fs24 type\ul0\nosupersub\cf8\f9\fs24 is not us ed. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi266 \up0 \expndtw-2\chars calex100 It should further be pointed out that the types were recorded for our i nstruction, \line \up0 \expndtw-2\charscalex100 and not for the instruction of those who lived under them. It is commonly \par\pard\qj \li1800\sb0\ sl-240\slmult0 \par\pard\qj\li1800\ri1610\sb94\sl-240\slmult0 \up0 \expndtw-1\ch arscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 308\ul0\nosupersub\

cf7\f8\fs20 Wm. Moorehead, article on Types, \ul0\nosupersub\cf24\f25\fs20 Inte rnational Standard Bible Encyclopedia\ul0\nosupersub\cf7\f8\fs20 (Chicago: The Howard\up0 \expndtw-3\charscalex100 Severance Co., 1915), Vol. V, p. 3029. \par\ pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 323 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz393\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g325}{\bkmkend Pg325}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1589\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex106 \ul0\nosupersub\cf8\f9\fs24 assumed that when the Old Testament s aint brought his animal sacrifice he \line \up0 \expndtw-2\charscalex100 underst ood that the animal prefigured Christ, so that in essence he was saying to \line \up0 \expndtw0\charscalex102 God: "I know that this animal blood cannot cleanse me from sin, but in \line \up0 \expndtw0\charscalex103 anticipatio n of the future death of your Son, I bring it as a type of Christ." Paul \line \ up0 \expndtw-1\charscalex100 specifically states that these things were written for our instruction (1 Corinthians \line \up0 \expndtw0\charscalex105 10:11). Pa trick Fairbairn in his monumental work, \ul0\nosupersub\cf9\f10\fs24 The Typolog y of Scripture\ul0\nosupersub\cf8\f9\fs24 , \line \up0 \expndtw-2\charscalex100 shows that the Scripture speaks of the typical content of the Levitical system a s a \line \up0 \expndtw0\charscalex103 kind of kindergarten where the first prin ciples or elementary things were being \line \up0 \expndtw-2\charscalex100 taugh t, based upon material, easily understood objects (\ul0\nosupersub\cf12\f13\fs24 Hebrews 5:12; Galatians \line \up0 \expndtw0\charscalex103 4:9; Colossians 2:2 0\ul0\nosupersub\cf8\f9\fs24 ), and that to conceive of the people of that dispe nsation \line \up0 \expndtw0\charscalex100 understanding all of the deep spiritu al truths connected with the death of Christ \line \up0 \expndtw-2\charscalex100 would be akin to supposing that the kindergartener could understand the subject s \line \up0 \expndtw-2\charscalex100 taught in the university.\ul0\super\cf22\f 23\fs23 309\ul0\nosupersub\cf8\f9\fs24 This same truth is set forth in the D octrinal Statement \line \up0 \expndtw-3\charscalex100 of the Dallas Theological Seminary: \par\pard\qj \li2520\ri1602\sb265\sl-276\slmult0\fi138 \up0 \expndtw1\charscalex100 We believe that it has always been true that "without faith it i s impossible \line \up0 \expndtw-1\charscalex100 to please" God (Heb. 11:6), and that the principle of faith was prevalent in \line \up0 \expndtw0\charscalex100 the lives of all the Old Testament saints. However, we believe that it was \lin e \up0 \expndtw0\charscalex100 historically impossible that they should have had as the conscious object \line \up0 \expndtw0\charscalex104 of their faith the i ncarnate, crucified Son, the Lamb of God (John 1:29), \line \up0 \expndtw0\chars calex107 and that it is evident that they did not comprehend as we do that the \ line \up0 \expndtw0\charscalex104 sacrifices depicted the person and work of Chr ist. We believe also that \line \up0 \expndtw0\charscalex100 they did not unders tand the redemptive significance of the prophecies or \line \up0 \expndtw0\chars calex100 types concerning the sufferings of Christ (1 Peter 1:10-12); therefore, we \line \up0 \expndtw0\charscalex104 believe that their faith towards God was manifested in other ways as is \line \up0 \expndtw-2\charscalex100 shown by the long record in Hebrews 11:1-40. We believe further that their \line \up0 \expndt w0\charscalex100 faith thus manifested was counted unto them for righteousness ( cf. Rom. \line \up0 \expndtw-3\charscalex100 4:3 with Gen. 15:6; Rom. 4:5-8; Heb

. 11:7).\ul0\super\cf22\f23\fs23 310 \par\pard\qj \li1800\sb0\sl-273\slmult0 \pa r\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 According to the testimony of Christ the enti re Old Testament speaks of \up0 \expndtw0\charscalex105 Himself either in ty pe, or symbol, or shadow, or prophecy (\ul0\nosupersub\cf12\f13\fs24 John 5:39 ; Luke \up0 \expndtw-2\charscalex100 24:27\ul0\nosupersub\cf8\f9\fs24 ). Here, h owever, we are concerned only with those types which portray the \up0 \expndtw-3 \charscalex100 death of Christ. These may be classified under the following head s: \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult 0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Types Involving the Shedding of Blood \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi272 \up0 \e xpndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs 24 The Coats of Skin\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 Genesis 3:21.\ul0\nosupersub\cf8\f9\fs24 It is certain that animals had to be s lain in \line \up0 \expndtw-1\charscalex100 order to provide coats for Adam and Eve to cover their nakedness after they had \line \up0 \expndtw0\charscalex100 s inned. This type shows man in his natural condition as a sinner, naked, lacking \line \up0 \expndtw0\charscalex100 in righteousness, but clothed with a garment of righteousness provided by God \line \up0 \expndtw-3\charscalex100 Himself. \p ar\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \pa r\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\ pard\qj\li1800\ri1645\sb70\sl-220\slmult0 \up0 \expndtw-1\charscalex100 \ul0\sup er\cf23\f24\fs20\ul0\super\cf23\f24\fs19 309\ul0\nosupersub\cf7\f8\fs20 Patrick Fairbairn, \ul0\nosupersub\cf24\f25\fs20 The Typology of Scripture \ul0\nosuper sub\cf7\f8\fs20 (Grand Rapids: Zondervan Publishing House, 5\ul0\super\cf23\f24\ fs19 th\ul0\nosupersub\cf7\f8\fs20 printing, \line \up0 \expndtw-3\charscalex10 0 1967). \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 310\ul0\nosupersub\cf7\f8\fs20 Bulletin: Dallas Theolo gical Seminary, 1968-69, p. 137. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 324 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz407\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g326}{\bkmkend Pg326}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0\fi268 \up0 \ex pndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 2. \ul0\nosupersub\cf9\f10\fs24 Abel\u8217?s Sacrifice\ul0\nosupersub\cf12\f13\fs24 , Genesis 4:4\ul0\nosupersu b\cf8\f9\fs24 . Since Abel \ul0\nosupersub\cf9\f10\fs24 by faith\ul0\nosupersub\ cf8\f9\fs24 offered a more excellent \up0 \expndtw0\charscalex100 sacrifice tha n Cain (\ul0\nosupersub\cf12\f13\fs24 Hebrews 11:4\ul0\nosupersub\cf8\f9\fs24 ), it is evident that God had commanded them \up0 \expndtw-2\charscalex100 to offe r sacrifices. It is also evident from \ul0\nosupersub\cf12\f13\fs24 Genesis 4:7\ ul0\nosupersub\cf8\f9\fs24 in God's answer to Cain that \up0 \expndtw0\charscal ex106 the sacrifice was for sin. In this particular experience it would seem tha t the \up0 \expndtw0\charscalex102 emphasis is upon being made acceptable to God . Cain, who refused to bring a \up0 \expndtw-3\charscalex100 blood sacrifice, wa s rejected; Abel was accepted. \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard \qj\li1800\ri1608\sb7\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex103 3. \ul0\ nosupersub\cf9\f10\fs24 Abraham\u8217?s Sacrifice\ul0\nosupersub\cf8\f9\fs24 , \

ul0\nosupersub\cf12\f13\fs24 Genesis 22:12, 13\ul0\nosupersub\cf8\f9\fs24 . The emphasis in this sacrifice is \line \up0 \expndtw-1\charscalex100 that of substi tution. Abraham in obedience to God's command had taken his son \line \up0 \expn dtw-2\charscalex100 to the mount to offer him as a burnt-sacrifice, and as he wa s ready to slay his son \line \up0 \expndtw0\charscalex107 God showed him a ram caught in a thicket by his horns, which he took and \line \up0 \expndtw-1\charsc alex100 offered \ul0\nosupersub\cf9\f10\fs24 in the stead\ul0\nosupersub\cf8\f9\ fs24 of his son. Special mention is made of this event in Hebrews \line \up0 \e xpndtw0\charscalex106 11:17, 18. While Isaac is not said to be a type of Christ, reference to him as \line \up0 \expndtw-1\charscalex100 Abraham's only begotten son and the statement that Abraham received him from \line \up0 \expndtw-1\char scalex100 the dead "in a figure" make it evident that the analogy was in the wri ter's mind. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi280 \up0 \expndtw 0\charscalex100 4. \ul0\nosupersub\cf9\f10\fs24 The Passover Lamb\ul0\nosupersub \cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 Exodus 12.\ul0\nosupersub\cf8\f9\fs 24 The fact that Christ was actually crucified \line \up0 \expndtw-1\charscalex 100 at the celebration of the Passover and the further fact that Paul speaks of "Christ \line \up0 \expndtw-1\charscalex100 our passover being sacrificed for us " (1 Corinthians 5:7) is sufficient authority for \line \up0 \expndtw0\charscale x102 making this a type of Christ. While all of the sacrifices have in them the idea of \line \up0 \expndtw0\charscalex102 substitution, the Passover has the fu rther significance of deliverance from sin's \line \up0 \expndtw0\charscalex100 death penalty. The sprinkling of the blood of the passover lamb (\ul0\nosupersub \cf12\f13\fs24 Exodus 12:22\ul0\nosupersub\cf8\f9\fs24 ) \line \up0 \expndtw-1\c harscalex100 speaks of personal appropriation by faith of that blood \up 0 \expndtw-2\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 1 Peter \up0 \expndtw -2\charscalex100 1:2\ul0\nosupersub\cf8\f9\fs24 ). The \par\pard\qj \li1800\ri1 608\sb9\sl-270\slmult0 \up0 \expndtw0\charscalex100 Passover provided the basis for Israel's redemption from the bondage of Egypt, \up0 \expndtw-1\charscalex100 and as such is the type of Christ's death as a provision for redemption from si n to \up0 \expndtw-2\charscalex100 all who will appropriate it by faith. \par\pa rd\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\sb11\sl-275\slmult0\ fi280 \up0 \expndtw0\charscalex100 5. \ul0\nosupersub\cf9\f10\fs24 The Great Cov enant Sacrifice\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 Exodu s 24:5-8.\ul0\nosupersub\cf8\f9\fs24 This sacrifice which brought \up0 \expndtw -1\charscalex100 Israel into relation with God under the Old Covenant is set for th in \ul0\nosupersub\cf12\f13\fs24 Hebrews 9:16-\line \up0 \expndtw0\charscalex 102 22\ul0\nosupersub\cf8\f9\fs24 as a type of the death of Christ in providing the blood of the New Covenant. \up0 \expndtw0\charscalex100 This was a "once-fo r-all" sacrifice which never needed to be repeated, but it has \up0 \expndtw-3\c harscalex100 been superseded by better blood and the better covenant. \par\pard\ ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expnd tw-3\charscalex100 6. \ul0\nosupersub\cf9\f10\fs24 The Four Levitical Offerings\ ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 Leviticus 1-5. \par\p ard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi276 \up0 \expndtw0\charscalex100 \u l0\nosupersub\cf8\f9\fs24 a. \ul0\nosupersub\cf9\f10\fs24 The Burnt Offering\ul0 \nosupersub\cf8\f9\fs24 . This was a voluntary offering in which the entire anim al \up0 \expndtw0\charscalex102 was consumed in the fire. It is also called a sw eet savour offering. It prefigured \up0 \expndtw0\charscalex100 Christ offering Himself without spot to God (\ul0\nosupersub\cf12\f13\fs24 Hebrews 9:14\ul0\nosu persub\cf8\f9\fs24 ). The grand motto of \up0 \expndtw-2\charscalex100 Christ's life was ever: "Lo, I come to do thy will, O God" (Hebrews 10:7). \par\pard\qj \ li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi268 \ up0 \expndtw0\charscalex103 b. \ul0\nosupersub\cf9\f10\fs24 The Peace Offerin g\ul0\nosupersub\cf8\f9\fs24 . This is also called a sweet savour offeri ng. It \line \up0 \expndtw0\charscalex104 represents that aspect of the death o f Christ by which He made peace by the \line \up0 \expndtw0\charscalex101 blood of His cross \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Col ossians \up0 \expndtw-2\charscalex100 1:20; Ephesians \up0 \expndtw0\charscalex 100 2:13-18\ul0\nosupersub\cf8\f9\fs24 ). Sin produces a \par\pard\qj \li1800

\ri1608\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex102 condition of active enmi ty against God which is overcome through the death of \up0 \expndtw-3\charscalex 100 Christ. The Peace Offering speaks of the work of reconciliation. \par\pard\q l \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf 7\f8\fs20 325 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{ \bkmkstart Pg327}{\bkmkend Pg327}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pa rd\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard \qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0\fi 285 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 c. and d. \ul0\nos upersub\cf9\f10\fs24 The Sin Offering and the Trespass Offering\ul0\nosupersub\c f8\f9\fs24 . These offerings differed \up0 \expndtw-1\charscalex100 from the pre vious two in that they were not sweet savour sacrifices, neither were \up0 \expn dtw0\charscalex104 they voluntary in character. They both emphasize the need of expiation even \up0 \expndtw0\charscalex100 though the sin be one of ignorance. The sin offering views sin from the angle of \up0 \expndtw0\charscalex104 the gu ilt which devolves upon the sinner; whereas the trespass offering looks \up0 \ex pndtw0\charscalex106 upon the injury which sin produces. Forgiveness seems to be the prominent \up0 \expndtw-3\charscalex100 aspect of these offerings. \par\par d\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1604\sb14\sl-273\slmult0\f i268 \up0 \expndtw0\charscalex111 It is beyond the scope of this work to take up all of the details of these \up0 \expndtw0\charscalex102 offerings. The student is referred to such works on typology as Fairbairn's \ul0\nosupersub\cf9\f10\fs 24 The \up0 \expndtw-2\charscalex100 Typology of Scripture\ul0\nosupersub\cf8\ f9\fs24 , Ada R. Habershon's \ul0\nosupersub\cf9\f10\fs24 The Study of Ty pes\ul0\nosupersub\cf8\f9\fs24 , and C. H. \up0 \expndtw-3\charscalex100 Mcln tosh's \ul0\nosupersub\cf9\f10\fs24 Notes on Leviticus. \par\pard\qj \li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi268 \up0 \expnd tw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 7. \ul0\nosupersub\cf9\f10\fs24 T he Ordinance of the Red Heifer\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12 \f13\fs24 Numbers 19\ul0\nosupersub\cf8\f9\fs24 . This ordinance called for the \up0 \expndtw0\charscalex103 burning of a blemishless red heifer "without the ca mp" (cf. \ul0\nosupersub\cf12\f13\fs24 Hebrews 13:11-13\ul0\nosupersub\cf8\f9\fs 24 ) \up0 \expndtw0\charscalex100 and the saving of its ashes to be mixed with w ater, for what is called "a water of \up0 \expndtw-1\charscalex100 separation, a purification for sin" (vs. 9). This water, containing the efficacy of the \up0 \expndtw-2\charscalex100 sacrifice, was to be sprinkled upon those who b ecame ceremonially defiled \up0 \expndtw-2\charscalex100 during the course of their daily lives. Typically, this ordinance points to the \up0 \exp ndtw0\charscalex103 continuing efficacy of the blood of Christ to cleanse the be liever, not only from \up0 \expndtw0\charscalex102 the original defilement of si n, but to keep cleansing him in his daily walk. See \ul0\nosupersub\cf12\f13\fs2 4 1 \up0 \expndtw-3\charscalex100 John 1:7-10\ul0\nosupersub\cf8\f9\fs24 and \u l0\nosupersub\cf12\f13\fs24 Hebrews 9:13-14. \par\pard\ql \li2068\sb0\sl-276\slm ult0 \par\pard\ql\li2068\sb9\sl-276\slmult0\tx8563 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 8. \ul0\nosupersub\cf9\f10\fs24 The Sacrifices of the Day of Atonement\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\ fs24 Leviticus \tab \up0 \expndtw0\charscalex103 16\ul0\nosupersub\cf8\f9\fs24 . The Day of \par\pard\qj \li1800\ri1608\sb4\sl-276\slmult0 \up0 \expndtw-1\c harscalex100 Atonement was an annual event which involved the whole nat ion of Israel. \line \up0 \expndtw0\charscalex104 Williams comments: "Abel's l amb redeemed one man; the Paschal lamb, one \line \up0 \expndtw0\charscalex100 f amily; the Day of Atonement lamb, one nation; the Lamb of Calvary, the whole \li ne \up0 \expndtw0\charscalex103 world.''\ul0\super\cf22\f23\fs23 311\ul0\nosuper sub\cf8\f9\fs24 In a sense the fulfillment of this type is yet future as far as Israel is \line \up0 \expndtw-1\charscalex100 concerned. On this day the nati on was to afflict their souls for the sins of the past \line \up0 \expndtw-1\cha rscalex100 year and to mourn and then the High Priest was to take the blood of t he sacrifice \line \up0 \expndtw0\charscalex100 into the most holy place and spr

inkle it upon the mercy seat to make propitiation \line \up0 \expndtw0\charscale x106 for their sins. In the type this was done once every year, but in the antitype \line \up0 \expndtw0\charscalex104 Christ has already entered the Most Holy Place with His own blood (\ul0\nosupersub\cf12\f13\fs24 Hebrews \line \up0 \exp ndtw0\charscalex102 9:12, 24-28\ul0\nosupersub\cf8\f9\fs24 ) and when He comes f orth from that heavenly sanctuary Israel will \line \up0 \expndtw-2\charscalex10 0 look upon Him whom they pierced, even as \ul0\nosupersub\cf12\f13\fs24 Zechari ah 12:10-13:1\ul0\nosupersub\cf8\f9\fs24 describes it. \par\pard\qj \li1800\ri1 608\sb261\sl-280\slmult0\fi294 \up0 \expndtw-1\charscalex100 All of these sacrif ices were required to portray fully the meaning and the value \up0 \expndtw-2\ch arscalex100 of the once for all death of Christ. They were repeated daily and ye arly because it \up0 \expndtw0\charscalex104 was not possible for the blood of b ulls and goats to take away sins (Hebrews \up0 \expndtw-1\charscalex100 10:4). T hus all of the Levitical sacrifices stand in direct contrast to the once for all \up0 \expndtw-2\charscalex100 sacrifice of Christ. \par\pard\ql \li1800\sb264\s l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Types of Christ's Death involving Water \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\par d\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb162\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 311\ul0\n osupersub\cf7\f8\fs20 George Williams, \ul0\nosupersub\cf24\f25\fs20 The Studen t's Commentary\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Kregel Publications, f ourth edition, 1949), \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\c harscalex100 p. 74. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\ch arscalex100 326 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz498\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g328}{\bkmkend Pg328}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \ex pndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 The Ark\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 1 Peter 3:18 -22.\ul0\nosupersub\cf8\f9\fs24 Just as the eight souls were saved through the \up0 \expndtw0\charscalex104 judgment of the flood by being in the Ark, so also souls are saved today from \up0 \expndtw0\charscalex103 God's judgment of sin by being in Christ. The Ark was baptized in the flood as \up0 \expndtw0\charscalex 100 Christ was baptized in death, and Peter says that it is this anti-type bapti sm into \up0 \expndtw-3\charscalex100 the death of Christ which now saves us. \p ar\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi272 \up0 \expndtw-1\charscalex1 00 2. \ul0\nosupersub\cf9\f10\fs24 The Passage through the Red Sea\ul0\nosupersu b\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 1 Corinthians 10:1, 2.\ul0\nosuper sub\cf8\f9\fs24 The waters of the \up0 \expndtw0\charscalex103 Red Sea brought judgment and death to the Egyptians. Israel passed through \up0 \expndtw0\charsc alex104 these waters and came out on the other side victorious, just as Christ p assed \up0 \expndtw0\charscalex102 through the billows of God's wrath and came o ut victorious over death and the \up0 \expndtw0\charscalex104 grave in resurre ction. Deliverance from the penalty and power of sin is \up0 \expndtw-3 \charscalex100 emphasized in this experience. \par\pard\qj \li1800\sb0\sl-276\sl mult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi276 \up0 \expndtw0\charsca lex100 3. \ul0\nosupersub\cf9\f10\fs24 The Passage of Jordan and the Two Memoria

ls\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 Joshua 3 and 4\ul0 \nosupersub\cf8\f9\fs24 . This type \line \up0 \expndtw0\charscalex100 is simila r to that immediately above, with the emphasis being upon entrance into \line \u p0 \expndtw-1\charscalex100 the blessings of the land, rather than on deliveranc e from Egypt. One is what we \line \up0 \expndtw0\charscalex100 are saved from; the other what we are saved to. The twelve stones which were \line \up0 \expndtw -2\charscalex100 left buried as a monument in the midst of the river may represe nt the burial of the \line \up0 \expndtw0\charscalex100 nation of Israel, and th e twelve stones which were erected in \ul0\nosupersub\cf26\f27\fs24 Gilgal\ul0\n osupersub\cf8\f9\fs24 which were \line \up0 \expndtw-1\charscalex100 taken out of the river may represent the new life of resurrection and power which \line \u p0 \expndtw0\charscalex102 Israel will have in the Millennial kingdom. Doubtless all of these Old Testament \line \up0 \expndtw0\charscalex100 types refer prima rily to Israel's future blessings, but since these blessings come \line \up0 \ex pndtw-1\charscalex100 through the death and resurrection of Christ, and since al l of our blessings in this \line \up0 \expndtw0\charscalex100 dispensation come from the same source, there are many spiritual applications \line \up0 \expndtw3\charscalex100 which may be made to members of the Body of Christ. \par\pard\qj \li1800\ri1601\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 4. \ul0\ nosupersub\cf9\f10\fs24 The Tree Cast into the Waters of Marah\ul0\nosupersub\cf 8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 Exodus 15:23-26\ul0\nosupersub\cf8\f9\ fs24 . Scofield says, \up0 \expndtw-1\charscalex100 "These bitter waters were in the very path of the Lord's leading, and stand for the \up0 \expndtw0\charscale x105 trials of God's people, which are educatory and not punitive. The 'tree' is the \up0 \expndtw-2\charscalex100 cross (\ul0\nosupersub\cf12\f13\fs24 Gal. 3:1 3\ul0\nosupersub\cf8\f9\fs24 ), which became sweet to Christ as the expression o f the Father's \up0 \expndtw-3\charscalex100 will \up0 \expndtw0\charscalex106 ( \ul0\nosupersub\cf12\f13\fs24 John 18:11\ul0\nosupersub\cf8\f9\fs24 ). When our Marah's are so taken we cast the 'tree' into the \up0 \expndtw-3\charscalex100 waters (\ul0\nosupersub\cf12\f13\fs24 Rom. 5:3, 4\ul0\nosupersub\cf8\f9\fs24 )." \ul0\super\cf22\f23\fs23 312 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\q j\li1800\ri1608\sb10\sl-275\slmult0\fi272 \up0 \expndtw-2\charscalex100 \ul0\nos upersub\cf8\f9\fs24 5. \ul0\nosupersub\cf9\f10\fs24 Jonah, \ul0\nosupersub\cf12\ f13\fs24 Matthew 12:39, 40.\ul0\nosupersub\cf8\f9\fs24 Jesus Himself made Jonah 's experience of three \up0 \expndtw0\charscalex104 days and three nights in the belly of the whale to be a type of His own stay of \up0 \expndtw0\charscalex102 three days and nights in the tomb. All else about Jonah is representative of th e \up0 \expndtw-1\charscalex100 nation of Israel running away from God, swallowe d up in the Gentile nations, and \up0 \expndtw-1\charscalex100 finally brought t o a rebirth with the attendant blessing to the Gentiles. \par\pard\ql \li1800\sb 0\sl-276\slmult0 \par\pard\ql\li1800\sb269\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 Miscellaneous Types \par\pard\qj \li1800\sb0 \sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi276 \up0 \expndt w0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 The Smitten Rock\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 1 Corin thians 10:4.\ul0\nosupersub\cf8\f9\fs24 Paul definitely states, "And that rock \line \up0 \expndtw-1\charscalex100 was Christ." It is very significant that God commanded Moses at the first to smite \line \up0 \expndtw-1\charscalex100 the r ock in order that Israel might be provided with life giving waters, apart from \ par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \ up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 31 2\ul0\nosupersub\cf7\f8\fs20 Scofield, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul 0\nosupersub\cf7\f8\fs20 ., p. 89. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up 0 \expndtw-2\charscalex100 327 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz511\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}}

{\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g329}{\bkmkend Pg329}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 which they would have perished, and t hat later on in a similar situation He told \up0 \expndtw0\charscalex100 Moses t o speak to the rock. But when Moses presumed to smite the rock again \up0 \expnd tw0\charscalex103 God was so displeased that He would not permit Moses to enter the promised \up0 \expndtw-1\charscalex100 land. Any theological system whic h would have Christ to be resacrificed is \up0 \expndtw-2\charscalex100 l ikewise displeasing to God. \par\pard\qj \li1800\ri1605\sb264\sl-277\slmult0\fi2 68 \up0 \expndtw0\charscalex105 2. \ul0\nosupersub\cf9\f10\fs24 The Brazen Serpe nt\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 John 3:14\ul0\nos upersub\cf8\f9\fs24 . When God sent fiery serpents into the \line \up0 \expndtw0 \charscalex104 camp of Israel because of their murmuring and the people were dyi ng of their \line \up0 \expndtw0\charscalex102 bites, God told Moses to make a s erpent of brass and put it on a pole, and that \line \up0 \expndtw0\charscalex10 2 everyone that had been bitten would be healed upon looking upon it \ul0\nosupe rsub\cf12\f13\fs24 (Numbers \line \up0 \expndtw0\charscalex102 21:8)\ul0\nosuper sub\cf8\f9\fs24 . Brass in Scripture is a symbol of judgment which has been exec uted, so \line \up0 \expndtw0\charscalex100 that the brazen serpent represented sin that had been judged-a fitting symbol of \line \up0 \expndtw0\charscalex103 Christ lifted up on the Cross bearing the judgment of sin. The healing and life\line \up0 \expndtw-3\charscalex100 restoring power of His death is especially e mphasized in this type. \par\pard\ql \li2068\sb264\sl-276\slmult0\tx5374 \up0 \e xpndtw0\charscalex100 3\ul0\nosupersub\cf9\f10\fs24 . The Rent Veil\ul0\nosup ersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 Hebrews \tab \up0 \expndtw0\c harscalex100 10:20.\ul0\nosupersub\cf8\f9\fs24 The veil was a heavy curta in which \par\pard\qj \li1800\ri1608\sb4\sl-276\slmult0 \up0 \expndtw0\charscal ex102 separated the Holy Place from the Most Holy Place, the inner sanctuary whe re \line \up0 \expndtw0\charscalex100 God dwelt. \ul0\nosupersub\cf12\f13\fs24 M atthew 27:51\ul0\nosupersub\cf8\f9\fs24 records the fact that the veil in the t emple was rent in \line \up0 \expndtw0\charscalex105 twain at the time of Christ 's death. The Hebrews passage states that the veil \line \up0 \expndtw-2\charsca lex100 represented the flesh of Christ and that through the rending of that veil a new and \line \up0 \expndtw0\charscalex100 living way has been opened into th e Most Holy Place. This type emphasizes the \line \up0 \expndtw0\charscalex100 a ccess to the very presence of God which has been provided through the death \lin e \up0 \expndtw-3\charscalex100 of Christ. \par\pard\qj \li1800\sb0\sl-273\slmul t0 \par\pard\qj\li1800\ri1612\sb14\sl-273\slmult0\fi287 \up0 \expndtw0\charscale x100 There are doubtless numerous other types and illustrations in the Scripture of \up0 \expndtw-1\charscalex100 the meaning and value of the death of Christ, but these are sufficient to show the \up0 \expndtw-1\charscalex100 student the n ecessity of carefully studying and comparing all Scripture in order to \up0 \exp ndtw-2\charscalex100 learn the true meaning of that death. \par\pard\ql \li1800\ sb0\sl-379\slmult0 \par\pard\ql\li1800\sb41\sl-379\slmult0 \up0 \expndtw0\charsc alex97 \ul0\nosupersub\cf16\f17\fs48 44\ul0\nosupersub\cf20\f21\fs32 THE VICARI OUS CHARACTER OF CHRIST'S DEATH \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\par d\qj\li1800\ri1608\sb31\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\n osupersub\cf8\f9\fs24 Vicarious means "made or performed by substitution." There has been \line \up0 \expndtw-1\charscalex100 considerable controversy in theological circles of whether Christ died \ul0\nosupersub\cf9\f10\fs24 for\u l0\nosupersub\cf8\f9\fs24 our sins \line \up0 \expndtw0\charscalex100 only, or whether He also died \ul0\nosupersub\cf9\f10\fs24 in the stead of \ul0\nosupersu

b\cf8\f9\fs24 the sinner; whether He died simply \line \up0 \expndtw-2\charscale x100 \ul0\nosupersub\cf9\f10\fs24 for the benefit of\ul0\nosupersub\cf8\f9\fs24 the sinner, or whether He died \ul0\nosupersub\cf9\f10\fs24 in the place\ul0\no supersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 of\ul0\nosupersub\cf8\f9\fs24 the sinner. What is \line \up0 \expndtw0\charscalex100 the difference in these two views and why has objection been raised to the latter \line \up0 \expndtw-1 \charscalex100 one? \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ ri1608\sb14\sl-273\slmult0\fi280 \up0 \expndtw-1\charscalex100 A policeman may b e killed in performing his duty of protecting a citizen. Surely \line \up0 \expn dtw0\charscalex100 the death of the policeman was for the benefit of the citizen . It may have saved \line \up0 \expndtw0\charscalex100 the life of the citizen, but in no sense could it be said that the policeman was the \line \up0 \expndtw0 \charscalex107 citizen's substitute. Again, one person may pay the fine of anoth er who has \line \up0 \expndtw0\charscalex100 offended the law. It was for the b enefit of the offender that the fine was paid, but \line \up0 \expndtw-1\charsca lex100 the one who paid it was in no sense a substitute for the offender. He did not take \line \up0 \expndtw-1\charscalex100 his place and was not judged to be the guilty offender instead of the real \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charsca lex100 \ul0\nosupersub\cf7\f8\fs20 328 \par\pard\sect\sectd\fs24\paperw12240\pap erh15840\pard\sb0\sl-240{\bkmkstart Pg330}{\bkmkend Pg330}\par\pard\qj \li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0 \sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri161 3\sb186\sl-260\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 offender. It is thus argued by some that Christ's death was for our benefit but that \up0 \expndtw-3\charscalex100 He in no sense died in our room and stead, a s our substitute. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri 1608\sb13\sl-275\slmult0\fi263 \up0 \expndtw0\charscalex102 What are some of the objections to the idea of a substitutionary atonement? \line \up0 \expndtw0\cha rscalex100 First and foremost is the objection that such an arrangement would be immoral \line \up0 \expndtw-1\charscalex100 and unjust. Many modern thinkers ha ve problem enough with the idea of a loving \line \up0 \expndtw-2\charscalex100 God punishing even those who are guilty, to say nothing of such a God punishing \line \up0 \expndtw-1\charscalex100 an innocent person in the place of the guilt y. How long would we tolerate a judge \line \up0 \expndtw0\charscalex102 who, up on finding a man guilty of murder in the first degree, would then search \line \ up0 \expndtw-2\charscalex100 the community to find the man of highest and purest character and forthwith have \line \up0 \expndtw0\charscalex103 him put to deat h as a substitute and turn the real criminal free? So stated, the \line \up0 \ex pndtw0\charscalex103 objection poses a real problem. However, the analogy is not a true one. In the \line \up0 \expndtw0\charscalex100 analogy there are three p arties: the criminal, the judge, and the innocent citizen \line \up0 \expndtw0\c harscalex102 or victim. In the Scriptural case there are only two parties: the c riminal and the \line \up0 \expndtw-2\charscalex100 one who is both judge and in nocent victim. And at this point we see the necessity \line \up0 \expndtw0\chars calex102 for the further Scriptural doctrine of the absolute Deity of Jesus Chri st. If Jesus \line \up0 \expndtw0\charscalex100 Christ is a third party and not the very God against whom the offence has been \line \up0 \expndtw-2\charscalex1 00 committed, then the idea of substitution is unethical. For this rea son liberal \line \up0 \expndtw0\charscalex106 theologians who deny the Deity o f Christ must also deny His substitutionary \line \up0 \expndtw0\charscalex104 d eath. But there is not the slightest tinge of the unethical if the Offended One \line \up0 \expndtw-2\charscalex100 steps down and takes the place of the offender and bears the punishment \line \up0 \expndtw0\charscalex100 Himse lf. There is nothing but the display of infinite mercy and grace. Also in the \l ine \up0 \expndtw0\charscalex102 analogy the third party is represented as being compelled to take the criminal's \line \up0 \expndtw0\charscalex100 place. In t he Scriptural doctrine Christ voluntarily takes the sinner's place. Thus, \line \up0 \expndtw-1\charscalex100 the Scriptural doctrine of the substitutionar

y death of Christ, when properly \line \up0 \expndtw-2\charscalex100 unders tood, is freed from the objections raised and is seen to be both ethical and \li ne \up0 \expndtw-3\charscalex100 gracious. \par\pard\qj \li1800\sb0\sl-276\slmul t0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi287 \up0 \expndtw0\charscalex 100 It is also objected that if the substitutionary doctrine is true then God is bound \line \up0 \expndtw0\charscalex103 to save all mankind, for He would be u njust to demand the punishment of any \line \up0 \expndtw0\charscalex100 sinner in the place of whom Christ had died. One answer to this objection is that \line \up0 \expndtw0\charscalex100 Christ died only for the elect and that all of the elect will be saved, but since His \line \up0 \expndtw0\charscalex104 death was in no sense for the non-elect God is not unjust in condemning and \line \up0 \e xpndtw0\charscalex106 punishing them. This is a neat solution to the problem, bu t the position here \line \up0 \expndtw-1\charscalex100 taken is that Christ die d for all mankind, but not in the sense that all mankind are \line \up0 \expndtw -2\charscalex100 automatically saved because of that death. God, who voluntarily took the sinner's \line \up0 \expndtw0\charscalex105 place, also had the right to set conditions upon which this death of His would \line \up0 \expndtw-1\chars calex100 become savingly effective, and He did. He stipulated that only those wh o believe \line \up0 \expndtw0\charscalex100 the gospel will have this vicarious death become effective in their behalf. It is for \line \up0 \expndtw0\charscal ex103 this reason that we have divided this section on Soteriology into the Prov ision \line \up0 \expndtw0\charscalex100 and the Application of salvation. We be lieve that it has been provided for all but \line \up0 \expndtw0\charscalex107 t hat it will be applied only to those who believe. A military commander may \line \up0 \expndtw-1\charscalex100 decree and announce to the enemy that all who lay down their arms and \line \up0 \expndtw0\charscalex100 surrender w ill be saved alive and be given their freedom. Those who believe will \line \up0 \expndtw0\charscalex100 surrender, but the unbelievers will fight on until they die. The fact that some will \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \e xpndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 329 \par\pard\sect\sectd\fs24 \paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg331}{\bkmkend Pg331}\par\p ard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pa rd\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard \qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosuper sub\cf8\f9\fs24 not meet the conditions in no way makes the commander unjust or his offer \up0 \expndtw-2\charscalex100 invalid. \par\pard\qj \li1800\sb0\sl-277 \slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-277\slmult0\fi268 \up0 \expndtw0\char scalex100 Another objection is based upon the actual meaning of the preposition \ul0\nosupersub\cf9\f10\fs24 huper \line \up0 \expndtw-2\charscalex100 \ul0\nosu persub\cf8\f9\fs24 which is used in the New Testament for the death of Christ. T his word when used \line \up0 \expndtw-2\charscalex100 with the genitive means \ ul0\nosupersub\cf9\f10\fs24 over, above\ul0\nosupersub\cf8\f9\fs24 , and from th is derives the meaning of\ul0\nosupersub\cf9\f10\fs24 for, for \line \up0 \expn dtw0\charscalex108 one's sake, for\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\c f9\f10\fs24 one's advantage \ul0\nosupersub\cf8\f9\fs24 or\ul0\nosupersub\cf9\f1 0\fs24 benefit\ul0\nosupersub\cf8\f9\fs24 , in the sense of one standing or \li ne \up0 \expndtw0\charscalex104 bending over another whom he is seeking to help or protect. This is the usual \line \up0 \expndtw-1\charscalex100 word which is used to describe Christ's death, and so it is argued that Christ died \line \up0 \expndtw0\charscalex100 for our benefit but not in our stead. Some of the occur rences of this word arc as \line \up0 \expndtw-3\charscalex100 follows: \par\par d\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex106 "Thi s cup is the new testament in my blood, which is shed \ul0\nosupersub\cf9\f10\fs 24 for\ul0\nosupersub\cf8\f9\fs24 you" (Luke \up0 \expndtw-2\charscalex100 22: 20). \par\pard\qj \li1800\ri1624\sb261\sl-280\slmult0\fi310 \up0 \expndtw0\chars calex100 "the bread that I will give is my flesh, which I will give \ul0\nosuper sub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f9\fs24 the life of the world" \up0 \ex pndtw-3\charscalex100 (John 6:51). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\

pard\qj\li1800\ri1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex109 "Gre ater love hath no man than this, that a man lay down his life \ul0\nosupersub\cf 9\f10\fs24 for\ul0\nosupersub\cf8\f9\fs24 his \up0 \expndtw-3\charscalex100 fri ends" (John 15:13). \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 "Christ died \ul0\nosupersub\cf9\f10\fs24 for\ul0\nosupe rsub\cf8\f9\fs24 the ungodly... while we were yet sinners, Christ died \ul0\nos upersub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f9\fs24 us" \up0 \expndtw-3\charsca lex100 (Romans 5:6, 8). \par\pard\ql \li2066\sb0\sl-276\slmult0 \par\pard\ql\li2 066\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 "He ... delivered him up \u l0\nosupersub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f9\fs24 us all" (Romans 8:32) . \par\pard\qj \li1800\ri1625\sb261\sl-280\slmult0\fi295 \up0 \expndtw0\charscal ex100 "\u8230? if one died \ul0\nosupersub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f 9\fs24 all, then were all dead" (2 Corinthians 5:14). "being made a \up0 \expnd tw-3\charscalex100 curse \ul0\nosupersub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f9\ fs24 us" (Galatians 3:13). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj \li1800\ri1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 "Christ hat h given himself \ul0\nosupersub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f9\fs24 us ... Christ also loved the church and gave \up0 \expndtw-3\charscalex100 himself \ul0\nosupersub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f9\fs24 it" (Ephesians 5:2 , 25). \par\pard\ql \li2065\sb264\sl-276\slmult0 \up0 \expndtw-2\charscalex100 " that he by the grace of God should taste death \ul0\nosupersub\cf9\f10\fs24 for\ ul0\nosupersub\cf8\f9\fs24 every man" (Hebrews 2:9). \par\pard\qj \li1800\sb0\s l-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi268 \up0 \expndtw 0\charscalex104 "For Christ also hath once suffered for sins, the just \ul0\nosu persub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f9\fs24 the unjust" (1 Peter \up0 \e xpndtw-2\charscalex100 3:18). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\ qj\li1800\ri1608\sb11\sl-276\slmult0\fi267 \up0 \expndtw-2\charscalex100 Now the re is no question but that Christ died on our behalf, for our benefit. The \line \up0 \expndtw0\charscalex102 question is, does the preposition \ul0\nosupersub\ cf9\f10\fs24 huper\ul0\nosupersub\cf8\f9\fs24 limit Christ's death to that aspe ct only? \line \up0 \expndtw0\charscalex106 Thayer's \ul0\nosupersub\cf9\f10\fs2 4 Greek-English Lexicon\ul0\nosupersub\cf8\f9\fs24 gives as the third meaning o f \ul0\nosupersub\cf9\f10\fs24 huper\ul0\nosupersub\cf8\f9\fs24 , "\ul0\nosupers ub\cf9\f10\fs24 in the \line \up0 \expndtw0\charscalex103 place of, instead of\u l0\nosupersub\cf8\f9\fs24 , (which is more precisely expressed by ant...)."\ul0\ super\cf22\f23\fs23 313\ul0\nosupersub\cf8\f9\fs24 Trench \line \up0 \expndtw 0\charscalex100 gives \ul0\nosupersub\cf9\f10\fs24 huper\ul0\nosupersub\cf8\f9\f s24 as a synonym of \ul0\nosupersub\cf9\f10\fs24 anti\ul0\nosupersub\cf8\f9\fs2 4 . He states: "Now, though some have denied, \line \up0 \expndtw0\charscalex1 02 we must yet accept as certain that \ul0\nosupersub\cf9\f10\fs24 huper\ ul0\nosupersub\cf8\f9\fs24 has sometimes this meaning," \line \up0 \expndtw -1\charscalex100 whereupon he quotes examples from classical writers, although h e states that in \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1 630\sb94\sl-240\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\u l0\super\cf23\f24\fs19 313\ul0\nosupersub\cf7\f8\fs20 J. H. Thayer, \ul0\nosupe rsub\cf24\f25\fs20 Greek-English Lexicon of the New Testament\ul0\nosupersub\cf7 \f8\fs20 (New York: American Book Co., corrected \up0 \expndtw-3\charscalex100 edition, 1889), p. 549. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw2\charscalex100 330 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz598\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s

p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g332}{\bkmkend Pg332}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 passages far more numerous \ul0\nosup ersub\cf9\f10\fs24 huper\ul0\nosupersub\cf8\f9\fs24 means no more than on behal f of, for the \up0 \expndtw-3\charscalex100 good of. He continues: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1603\sb11\sl-276\slmult0\fi166 \up0 \expndtw0\charscalex100 It must be admitted to follow from this, that had w e in the Scripture only \line \up0 \expndtw-1\charscalex100 statements to the ef fect that Christ died \ul0\nosupersub\cf9\f10\fs24 huper emon\ul0\nosupersub\cf8 \f9\fs24 , that He tasted death \line \up0 \expndtw0\charscalex100 \ul0\nosupers ub\cf9\f10\fs24 huper panlos\ul0\nosupersub\cf8\f9\fs24 , it would be impossible to draw from these any irrefragable \line \up0 \expndtw0\charscalex105 proof th at his death was vicarious, He dying in our stead, and Himself \line \up0 \expnd tw0\charscalex103 bearing on his Cross our sins and the penalty of our sins; how ever, we \line \up0 \expndtw0\charscalex106 might find it, as no doubt we do, el sewhere (Isai. liii. 4-6). It is only as \line \up0 \expndtw0\charscalex102 havi ng other declarations, to the effect that Christ died \ul0\nosupersub\cf9\f10\fs 24 anti pollon\ul0\nosupersub\cf8\f9\fs24 (Matt. \line \up0 \expndtw0\charscale x100 xx. 28), gave Himself as an anti-lutron (1 Tim. ii.6), and bring those othe r \line \up0 \expndtw0\charscalex102 to the interpretation of these, that we obt ain a perfect right to claim such \line \up0 \expndtw-2\charscalex100 declaratio ns of Christ's death \ul0\nosupersub\cf9\f10\fs24 for us\ul0\nosupersub\cf8\f9\f s24 as also declarations of his death \ul0\nosupersub\cf9\f10\fs24 in our \line \up0 \expndtw-2\charscalex100 stead\ul0\nosupersub\cf8\f9\fs24 . And in them beyond doubt the preposition \ul0\nosupersub\cf9\f10\fs24 huper\ul0\nosupe rsub\cf8\f9\fs24 is the rather \line \up0 \expndtw0\charscalex102 employed, that it may embrace both these meanings, and express how \line \up0 \expndtw0\ch arscalex105 Christ died at once \ul0\nosupersub\cf9\f10\fs24 for our sakes\ul0\n osupersub\cf8\f9\fs24 (here it touches more nearly on the \line \up0 \expndtw0 \charscalex105 meaning of \ul0\nosupersub\cf9\f10\fs24 peri\ul0\nosupersub\cf8\f 9\fs24 , Matt. xxvl. 28; Mk. xiv. 24; 1 Pet. iii. 18; \ul0\nosupersub\cf9\f10\fs 24 dia\ul0\nosupersub\cf8\f9\fs24 also once \line \up0 \expndtw0\charscalex103 occurring in this connection, 1 Cor. viii. 11), and \ul0\nosupersub\cf9\f10\fs24 in our stead\ul0\nosupersub\cf8\f9\fs24 ; while \ul0\nosupersub\cf9\f10\fs24 an ti \line \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 would only ha ve expressed the last of these.\ul0\super\cf22\f23\fs23 314 \par\pard\qj \li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi277 \up0 \e xpndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 We believe that this is a suf ficient answer to this lexical objection. On the other \up0 \expndtw0\charscalex 100 hand there are positive proofs from' the Scripture of the substitutionary na ture of \up0 \expndtw-2\charscalex100 Christ's death. First, the whole sacr ificial system of the Old Testament was \up0 \expndtw0\charscalex100 subst itutionary. For example, in the case of the scapegoat we read: "And Aaron \up0 \ expndtw0\charscalex100 shall lay both his hands upon the head of the live goat, and confess over him all \up0 \expndtw0\charscalex100 the iniquities of the chil dren of Israel, and all their transgressions in all their sins, \up0 \expndtw0\c harscalex103 putting them upon the head of the goat... and the goat shall bear u pon him all \up0 \expndtw0\charscalex100 their iniquities unto a land not inhabi ted" (Leviticus 16:21, 22). If the death of the \up0 \expndtw-2\charscalex100 ty pe is vicarious (and it could not be stated more plainly), then surely the death of \up0 \expndtw-3\charscalex100 the Anti-type is also vicarious. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi308 \up0 \expndtw0\charscalex100 Reference has already been made to Matthew 20:28 where Christ stated that \up0 \expndtw0\ charscalex103 He was to give His life a ransom for (\ul0\nosupersub\cf9\f10\fs24 anti\ul0\nosupersub\cf8\f9\fs24 ) many. No one contests the fact that \up0 \exp ndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 anti\ul0\nosupersub\cf8\f9\fs24 means \ul0\nosupersub\cf9\f10\fs24 in the stead of\ul0\nosupersub\cf8\f9\fs24

. Thus, Christ Himself placed this meaning upon His \up0 \expndtw-3\charscalex10 0 own death. \par\pard\qj \li1800\ri1587\sb263\sl-277\slmult0\fi268 \up0 \expndt w-2\charscalex100 One facet of the unique revelation of the gospel whic h was given to the \line \up0 \expndtw0\charscalex100 Apostle Paul is the id entification of the believer in the death, burial, resurrection, \line \up0 \exp ndtw0\charscalex100 and ascension of Christ. \ul0\nosupersub\cf12\f13\fs24 Galat ians 2:20\ul0\nosupersub\cf8\f9\fs24 states the fact of our co-crucifixion with \line \up0 \expndtw-1\charscalex100 Christ. \ul0\nosupersub\cf12\f13\fs24 Roma ns 6:4\ul0\nosupersub\cf8\f9\fs24 states the fact of our co-burial with Christ through the \line \up0 \expndtw-1\charscalex100 baptism into His deat h., \ul0\nosupersub\cf12\f13\fs24 Colossians 3:1\ul0\nosupersub\cf8\f9\fs24 sta tes the fact of our co-resurrection with \line \up0 \expndtw0\charscalex100 Chri st and \ul0\nosupersub\cf12\f13\fs24 Ephesians 2:6\ul0\nosupersub\cf8\f9\fs24 declares that we are co-seated with Christ in the \line \up0 \expndtw-2\c harscalex100 heavenlies. Whatever else this joint-sharing with Christ may mean, it surely \line \up0 \expndtw-2\charscalex100 involves the idea of a v icarious relationship. The immersionist doctrine which \par\pard\qj \li1800\sb0\ sl-240\slmult0 \par\pard\qj\li1800\ri1627\sb94\sl-240\slmult0 \up0 \expndtw0\cha rscalex105 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 314\ul0\nosupersub\c f7\f8\fs20 R. C. Trench, \ul0\nosupersub\cf24\f25\fs20 Synonyms of the New Test ament\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., \up0 \expndtw-3\charscalex100 reprint, 1948), pp. 311,312. \par\pard\ql \li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 331 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz593\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g333}{\bkmkend Pg333}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 relates this identification with the ceremony of water baptism has done much to \line \up0 \expndtw0\charscalex102 cl oud the truth of the joint-relationship of every believer with Christ through th e \line \up0 \expndtw0\charscalex100 baptizing work of the Holy Spirit. It would seem to teach that only water \line \up0 \expndtw0\charscalex104 i mmersed believers have shared in the burial and resurrection with Christ, as \li ne \up0 \expndtw-1\charscalex100 these are the two supposed effects of immersion baptism. This presents a rather \line \up0 \expndtw0\charscalex105 strange case for those believers who have not submitted to immersion. They \line \up0 \expnd tw0\charscalex100 have surely been crucified with Christ and ascended with Chris t, for these facts \line \up0 \expndtw0\charscalex102 are stated of believers in contexts where baptism is not mentioned. This would \line \up0 \expndtw0\charsc alex100 mean that non-immersed believers have been put to death and have ascende d \line \up0 \expndtw0\charscalex100 with Christ without having been buried or r aised from the dead. The only way to \line \up0 \expndtw0\charscalex105 make the immersionist doctrine consistent is to make immersion essential to \line \up0 \ expndtw-1\charscalex100 salvation; otherwise we are confronted with the p roblem of some believers \line \up0 \expndtw0\charscalex102 having only a partial vicarious relationship with Christ. However, by \line \up 0 \expndtw0\charscalex103 understanding that the baptism of \ul0\nosupersub\cf12 \f13\fs24 Romans 6:3, 4\ul0\nosupersub\cf8\f9\fs24 is that of the Spirit, it is

seen \line \up0 \expndtw0\charscalex102 that the burial and resurrection with C hrist are true of all believers, and that the \line \up0 \expndtw0\charscalex103 moment one believes all of the value of the vicarious death of Christ becomes \ line \up0 \expndtw-3\charscalex100 the immediate possession of the believer. \pa r\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmu lt0\fi268 \up0 \expndtw0\charscalex103 In preaching the gospel to the unsaved, o ne must be careful to present this \up0 \expndtw-1\charscalex100 aspect of the d eath of Christ clearly. As mentioned earlier, some people suppose \up0 \expndtw0 \charscalex104 that if Christ died as a substitute, all men must automatically b e saved. What, \up0 \expndtw0\charscalex100 then, is the correct message to prea ch to the unsaved? Should they be told that \up0 \expndtw-1\charscalex100 Christ died as their substitute, or simply that He died for their benefit? Did He die \up0 \expndtw0\charscalex108 two kinds of death, one for the unsaved and one for the saved? Sir Robert \up0 \expndtw0\charscalex102 Anderson gives his answer to these questions in his chapter on Substitution in \up0 \expndtw0\charscalex107 his book, \ul0\nosupersub\cf9\f10\fs24 The Gospel and Its Ministry\ul0\nosupersu b\cf8\f9\fs24 . He believes that the answer lies in a \up0 \expndtw-3\charscalex 100 proper understanding of the types of Exodus and Leviticus. \par\pard\qj \li1 800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 Both of these sets of types, those of the Passover and t he Great Covenant \up0 \expndtw0\charscalex100 sacrifice of Exodus, and those of the first five chapters of Leviticus, all find their \up0 \expndtw0\charscalex1 00 fulfillment in the one sacrifice of Christ, but they present two different as pects of \up0 \expndtw-1\charscalex100 Christ's death: one which is true for the unsaved, and the other which is true only \up0 \expndtw-1\charscalex100 for the saved. Israel's redemption did not depend upon the Levitical offerings, but \up 0 \expndtw0\charscalex102 upon the Passover in Egypt. The Levitical offerings we re for a people who had \up0 \expndtw-3\charscalex100 already been redeemed. \pa r\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi294 \up0 \expndtw0\charscalex100 In the case of the Sin Offering in Leviticus the worshipper laid his hands upon \line \up0 \expndtw-1\charscalex100 the head of the sacrifice and the animal di ed in the stead of the worshipper. This \line \up0 \expndtw-2\charscalex100 was substitution. But in the case of the Passover there was no laying on of hands \l ine \up0 \expndtw0\charscalex104 and no substitution. The death of the Passover lamb in and of itself saved no \line \up0 \expndtw0\charscalex102 one. Everyone in Egypt, Hebrew as well as Egyptian, was under the death \line \up0 \exp ndtw-1\charscalex100 sentence. Simply killing the Passover brought no deliveranc e. Participation in the \line \up0 \expndtw-1\charscalex100 benefits of that dea th depended entirely upon the sprinkling of the victim's blood. \par\pard\qj \li 1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi268 \up 0 \expndtw0\charscalex102 Thus, the Passover was a means by which deliverance mi ght be gained, but \line \up0 \expndtw0\charscalex102 until the blood was sprink led (which answers to exercising faith in Christ) the \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charsca lex100 \ul0\nosupersub\cf7\f8\fs20 332 \par\pard\sect\sectd\fs24\paperw12240\pap erh15840\pard\sb0\sl-240{\bkmkstart Pg334}{\bkmkend Pg334}\par\pard\qj \li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri160 8\sb137\sl-270\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 sinner had no part in it. The sin offering was substitutional, and the result to the \line \up0 \expndtw0\charscalex102 offerer depended immediately and only up on the victim's death. "In both cases \line \up0 \expndtw-2\charscalex100 the de ath was \ul0\nosupersub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f9\fs24 the unclean person; but in the latter it was \ul0\nosupersub\cf9\f10\fs24 instead\ul0\nosup ersub\cf8\f9\fs24 of him." \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql \li2068\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Anderson states: \par\ pard\qj \li2520\ri1605\sb261\sl-280\slmult0\fi132 \up0 \expndtw-1\charscalex100 "Bearing sin" is a figurative expression, and the figure is derived from the \up 0 \expndtw0\charscalex105 sin-offering; substitution is essentially characterist

ic of it. But Scripture \up0 \expndtw0\charscalex104 never speaks of the death o f Christ in its relation to the unbeliever--the \up0 \expndtw-3\charscalex100 un saved--in language borrowed from the sin-offering.\ul0\super\cf22\f23\fs23 315 \ par\pard\qj \li1800\ri1608\sb263\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex1 02 \ul0\nosupersub\cf8\f9\fs24 Thus, Anderson insists that Christ died \ul0\nosu persub\cf9\f10\fs24 for the benefit of\ul0\nosupersub\cf8\f9\fs24 the ungodly ( \ul0\nosupersub\cf9\f10\fs24 huper\ul0\nosupersub\cf8\f9\fs24 ) \up0 \expndtw0\c harscalex100 and not \ul0\nosupersub\cf9\f10\fs24 in the stead of\ul0\nosup ersub\cf8\f9\fs24 the ungodly (\ul0\nosupersub\cf9\f10\fs24 anti\ul0\nosuper sub\cf8\f9\fs24 ), since \ul0\nosupersub\cf9\f10\fs24 huper\ul0\nosupersub\cf8 \f9\fs24 is always used in \up0 \expndtw0\charscalex100 presenting the gosp el to the unsaved. It is only after the sinner has appropriated \up0 \expndtw-1\ charscalex100 by faith that death of Christ for him in fulfillment of the Passov er type that he can \up0 \expndtw0\charscalex107 claim the further aspect of Chr ist's death as typified by the sin-offering. The \up0 \expndtw0\charscalex102 si nner will never be confused or misunderstand the terms of the gospel if he is \u p0 \expndtw0\charscalex100 told that Christ died for his sins, but if he is told that Christ died as his substitute \up0 \expndtw-3\charscalex100 the sinner may draw unscriptural and misleading conclusions. \par\pard\ql \li1800\sb0\sl-379\s lmult0 \par\pard\ql\li1800\sb40\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\ nosupersub\cf16\f17\fs48 45\ul0\nosupersub\cf20\f21\fs32 THE IMPORTANCE OF CHRI ST'S DEATH \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb171\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 IMPORTANCE IN THE OLD TESTAMENT \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi307 \up 0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The importance of the doc trine of the death of Christ may be determined both \line \up0 \expndtw0\charsca lex102 by the emphasis which the Bible places upon it and by the necessity of it in the \line \up0 \expndtw0\charscalex100 Divine scheme of redemption. We have already seen how that the whole of the \line \up0 \expndtw0\charscalex102 Old Te stament, according to Christ's own testimony, spoke of Him (\ul0\nosupersub\cf12 \f13\fs24 John 5:39; \line \up0 \expndtw-1\charscalex100 Luke 24:26, 27, 44\ul0\ nosupersub\cf8\f9\fs24 ). In the latter passage Christ expounded to His disciple s in all \line \up0 \expndtw0\charscalex100 the Scriptures the things concerning His death and resurrection, thus indicating \line \up0 \expndtw0\charscalex109 that there is a very great emphasis in the prophecies and types of the Old \line \up0 \expndtw0\charscalex100 Scriptures upon this aspect of His ministry. No do ubt He pointed out many more \line \up0 \expndtw0\charscalex100 references to th e foreshadowing of His death than any one man since has been \line \up0 \expndtw 0\charscalex105 able to discern or catalog, and surely more than the samples whi ch we have \line \up0 \expndtw0\charscalex100 given in previous chapters on prop hecies and types of this event. Peter, who sat \line \up0 \expndtw0\charscalex10 0 through that exposition of the Scripture, later wrote concerning the prophets that \line \up0 \expndtw0\charscalex100 the Spirit of Christ testified through t hem of the sufferings of Christ and the glory \line \up0 \expndtw-1\charscalex10 0 which should follow (\ul0\nosupersub\cf12\f13\fs24 1 Peter 1:10-11\ul0\no supersub\cf8\f9\fs24 ). Thus, if the chief theme of the Old \line \up0 \ expndtw0\charscalex102 Testament is that of the suffering of Christ and the glor y that should follow that \line \up0 \expndtw-2\charscalex100 event, surely it c annot be denied that the Savior's death is there considered to be \line \up0 \ex pndtw-3\charscalex100 of utmost importance. \par\pard\ql \li1800\sb0\sl-230\slmu lt0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult 0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\sup er\cf23\f24\fs20\ul0\super\cf23\f24\fs19 315\ul0\nosupersub\cf7\f8\fs20 Sir Rob ert Anderson, \ul0\nosupersub\cf24\f25\fs20 The Gospel and Its Ministry\ul0\nosu persub\cf7\f8\fs20 (London: Pickering and Inglis, seventeenth edition), \par\pa rd\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 p. 92. \par\pard \ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 333 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s

hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz460\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g335}{\bkmkend Pg335}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 IMPORTANCE IN THE NEW TESTAMENT \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi280 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 One method of judging importance is to consider the amount of space given to \line \up0 \expndtw-1\cha rscalex100 the subject. Thiessen gives the following comparison: "The last three days of our \line \up0 \expndtw0\charscalex100 Lord's earthly life occupy about one-fifth of the narratives in the four Gospels. If \line \up0 \expndtw0\charsc alex100 all the three and a half years of His public ministry had been written o ut as fully \line \up0 \expndtw0\charscalex105 as the last three days, we would have a 'Life of Christ' of some 8,400 pages. \line \up0 \expndtw0\charscalex103 Manifestly, the death and resurrection of our Lord were esteemed of supreme \lin e \up0 \expndtw-1\charscalex100 importance by the Holy Spirit.''\ul0\super\cf22\ f23\fs23 316\ul0\nosupersub\cf8\f9\fs24 Thiessen also quotes Torrey to the ef fect that \line \up0 \expndtw0\charscalex103 the death of Christ is mentioned di rectly in the New Testament more than 175 \line \up0 \expndtw0\charscalex103 tim es, which would mean that one out of every 45 verses refers to this theme. \line \up0 \expndtw-1\charscalex100 This ratio may not appear to be overwhelming, but when one considers the many \line \up0 \expndtw-2\charscalex100 subjects and themes with which the New Testament deals he will probably \line \up0 \ expndtw0\charscalex100 conclude that space-wise the death of Christ ranks among the highest in \line \up0 \expndtw-3\charscalex100 importance. \par\p ard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 An other method of judging importance is to consider how basic and vital the \up0 \ expndtw0\charscalex100 subject is. Is it essential or merely an accessory? If we were to ask which is the \up0 \expndtw0\charscalex100 more important, the engin e or the radiator grill of a motor car, the answer would \up0 \expndtw-1\charsca lex100 be obvious, even though the advertisement of the car spent most of the sp ace in \up0 \expndtw-2\charscalex100 describing the exterior appearance of the c ar. Some things are foundational; they \up0 \expndtw-1\charscalex100 are the cau ses, not the effects; without them there could be no workable system. \up0 \expn dtw0\charscalex102 Thus it is with the death and resurrection of Christ. Apart f rom that death there \up0 \expndtw0\charscalex100 could be no peace with God, no gospel of salvation, no hope beyond the grave, \up0 \expndtw-1\charscalex100 no Christian life, no Millennial Kingdom, no eternal life. All of these things are the \up0 \expndtw-2\charscalex100 effects, the results of the death of Christ. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\sl mult0\fi268 \up0 \expndtw0\charscalex104 Paul plainly states that the gospel of salvation which he preached was that \line \up0 \expndtw0\charscalex102 Christ d ied for our sins according to the Scripture, that He was buried, and that \line \up0 \expndtw-1\charscalex100 he arose the third day according to the Scripture. It has already been pointed out \line \up0 \expndtw0\charscalex104 that the pre aching of the Gospel of the Kingdom during the earthly ministry of \line \up0 \e xpndtw0\charscalex106 Christ made no mention of His death, simply because His de ath had not yet \line \up0 \expndtw0\charscalex100 transpired, but this does not mean that the Gospel of the Kingdom is not based \line \up0 \expndtw-1\charscal ex100 upon His death. Paul also shows in Romans 3:25 that the basis for the remi ssion \line \up0 \expndtw0\charscalex100 of sins in past dispensations was the b

lood of Christ, even though the patriarchs \line \up0 \expndtw0\charscalex102 di d not understand it. Any message which claims to be gospel but which omits \line \up0 \expndtw0\charscalex105 the necessity of the death of Christ for the forgi veness of sins is a heterodox \line \up0 \expndtw0\charscalex103 gospel, against which the anathema of God has been pronounced (\ul0\nosupersub\cf12\f13\fs24 G alatians \line \up0 \expndtw-3\charscalex100 1:6-9\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\no supersub\cf6\f7\fs24 THE IMPORTANCE OF HIS DEATH IN RELATION TO HIS WORK \par\pa rd\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\f i263 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 When we speak of the work which a man has accomplished we usually mean \line \up0 \expndtw0\chars calex100 all of the things which he did during his lifetime. When theologians sp eak of the \line \up0 \expndtw-1\charscalex100 work of Christ they seldom refer to those things which Jesus did during the three \par\pard\ql \li1800\sb0\sl-230 \slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 316\ul0\nosupersub\cf7\f8\fs20 Theissen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 313. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 33 4 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz386\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g336}{\bkmkend Pg336}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1626\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 and one-half years of His public mini stry. Rather, they speak of His work as that \up0 \expndtw-3\charscalex100 which He accomplished in His death. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard \qj\li1800\ri1608\sb11\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex106 The pur pose of the incarnation was that the Son of God might take upon \up0 \expndtw0\c harscalex103 Himself human nature, but the main reason for His assuming a human nature \up0 \expndtw0\charscalex100 was that He might have a human body which wa s capable of death and human \up0 \expndtw0\charscalex107 blood that He might sh ed for the remission of man's sins. This is clearly the \up0 \expndtw-2\charscal ex100 reasoning of \ul0\nosupersub\cf12\f13\fs24 Hebrews 2:9-18.\ul0\nosupersub\ cf8\f9\fs24 There are other reasons for the incarnation but this \up0 \expndtw0 \charscalex102 is the chief reason. If it be true that there can be no forgivene ss apart from the \up0 \expndtw0\charscalex103 shedding of blood, and if it be t rue that it is not possible that animal blood can \up0 \expndtw-2\charscalex100 take away sin and that the blood of sinful human beings cannot atone for the sin s \up0 \expndtw-1\charscalex100 of others, then there could have been no ultimat e forgiveness on the part of God \up0 \expndtw0\charscalex102 apart from the inc arnation. The shedding of blood for the forgiveness of sins is \up0 \expndtw-1\c harscalex100 repugnant to much of modern theology, but this repugnance serves on ly to show \up0 \expndtw-3\charscalex100 how unchristian and anti-biblical such theology is. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndt w-2\charscalex100 Therefore, while the incarnation was an essential prelude to t he work of Christ, \up0 \expndtw-1\charscalex100 His chief work was that of beco ming the Savior and that work was accomplished \up0 \expndtw0\charscalex102 in H is death. He Himself said, as he anticipated the Cross: "I have finished the \up

0 \expndtw0\charscalex105 work which thou gavest me to do" (John 17:3), and fina lly as He gave up the \up0 \expndtw0\charscalex106 ghost He cried: "It is finish ed." None of the ethical and spiritual teachings of \up0 \expndtw0\charscalex100 Jesus, even though perfect and far transcending every philosophy conceived by \ up0 \expndtw-3\charscalex100 mankind, has the power to forgive sins or to give e ternal life. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 IMPORTANCE SEEN IN OTHER WAYS \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Besides the fact that the de ath of Christ is one of the great burdens of Old \up0 \expndtw0\charscalex100 Te stament type and prophecy, that the New Testament devotes so much space \up0 \ex pndtw0\charscalex104 to it, that it is the basic ingredient of the gospel, that Biblical theologians have \up0 \expndtw-1\charscalex100 recognized that it compr ises the \ul0\nosupersub\cf9\f10\fs24 real\ul0\nosupersub\cf8\f9\fs24 work of C hrist, there are other evidences of \up0 \expndtw-3\charscalex100 its importance . \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi263 \up0 \expndtw0\charscal ex102 When Moses and Elijah were brought back to commune with the Lord upon \up0 \expndtw0\charscalex105 the mount of transfiguration, the topic of their conver sation was the decease \up0 \expndtw0\charscalex102 which He was to accomplish i n Jerusalem (\ul0\nosupersub\cf12\f13\fs24 Luke 9:31\ul0\nosupersub\cf8\f9\fs24 ). They might have talked \up0 \expndtw-2\charscalex100 about His miracles, His works of healing, His sermons, and a host of other things, \up0 \expndtw0\charsc alex102 but apparently all of these things receded into the background when comp ared \up0 \expndtw-3\charscalex100 with His death. \par\pard\qj \li1800\sb0\sl-2 76\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi263 \up0 \expndtw-1\c harscalex100 When Jesus revealed the fact that He was going to be put to death at \up0 \expndtw0\charscalex104 Jerusalem Peter began to rebuke Him , saying, "Be it far from thee, Lord: this \up0 \expndtw-2\charscalex100 shall n ot be unto thee." The fact that the Lord had to use such strong language in \up0 \expndtw0\charscalex102 rebuking Peter, to the extent of calling him Satan, sho ws the importance which \up0 \expndtw0\charscalex103 Christ Himself placed upon His death. It is Satanic to suggest that Jesus need \up0 \expndtw-3\charscalex10 0 not die, or that anything should deter Him from going to the Cross. \par\pard\ ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f7\f8\fs20 335 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240 {\bkmkstart Pg337}{\bkmkend Pg337}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb113\sl-275\slmult0\f i276 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Jesus recognized t he fact that His main purpose in coming into the world was \line \up0 \expndtw0\ charscalex100 to die upon the Cross. He said, "Now is my soul troubled; and what shall I say? \line \up0 \expndtw-2\charscalex100 Father, save me from this hour : but for this cause came I to this hour .... And I, if I \line \up0 \expndtw0\c harscalex105 be lifted up from the earth, will draw all men unto me" (John 12:27 , 32). This \line \up0 \expndtw0\charscalex103 verse must be understood in its c ontext. Certain Greeks wanted to see Jesus, \line \up0 \expndtw-2\charscalex100 but Jesus was sent only to the lost sheep of the house of Israel, and therefore He \line \up0 \expndtw-1\charscalex100 did not see them. Instead He sent word th at He must first die and then He would \line \up0 \expndtw-1\charscalex100 draw all men to Him. The "all men" thus means "all without distinction," both Jew \li ne \up0 \expndtw0\charscalex108 and Gentile, and not "all men without exc eption," which would mean \line \up0 \expndtw-3\charscalex100 universalism. \ par\pard\qj \li1800\ri1609\sb266\sl-275\slmult0\fi321 \up0 \expndtw0\charscalex1 00 As far as the Scripture gives us any insight into heaven it informs us that t he \line \up0 \expndtw0\charscalex100 song which will be sung there is: "Thou ar t worthy to take the book, and to open \line \up0 \expndtw-1\charscalex100 the s eals thereof: for thou wast slain, and hast redeemed us to God by thy blood \lin e \up0 \expndtw0\charscalex103 out of every kindred, and tongue, and people and

nation" (Revelation 5:9). It \line \up0 \expndtw-2\charscalex100 would appear from this that the death of Christ is the chief topic of heaven. \par\pard\qj \l i1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi268 \up 0 \expndtw0\charscalex105 Finally, the death of Christ is important because it h ad to be accomplished \up0 \expndtw0\charscalex100 before either the Church, the Body of Christ, or the Millennial Kingdom could be \up0 \expndtw0\charscalex103 established. The Church was purchased with His blood (\ul0\nosupersub\cf12\f13\ fs24 Acts 20:28\ul0\nosupersub\cf8\f9\fs24 ). Until this \up0 \expndtw0\charscal ex102 price was paid there could be no Church for this dispensation. Likewise, C hrist \up0 \expndtw0\charscalex103 emphasized the fact that according to the Scr ipture He must first suffer before \up0 \expndtw-1\charscalex100 the glory of Hi s Messianic Kingdom could be brought in (\ul0\nosupersub\cf12\f13\fs24 Luke 24:2 6\ul0\nosupersub\cf8\f9\fs24 ). Therefore, \up0 \expndtw0\charscalex103 apart fr om His death Scripture would remain unfulfilled and there would be no \up0 \expn dtw-3\charscalex100 future for the human race. \par\pard\ql \li1800\sb0\sl-379\s lmult0 \par\pard\ql\li1800\sb20\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\ nosupersub\cf16\f17\fs48 46\ul0\nosupersub\cf20\f21\fs32 REDEMPTION TOWARD SIN \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb56\sl-273\s lmult0\fi319 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Three of t he basic doctrines of salvation are Redemption, which looks toward \line \up0 \e xpndtw-1\charscalex100 sin; Reconciliation, which looks toward man; and Propitia tion, which looks toward \line \up0 \expndtw0\charscalex103 God. The three, take n together, constitute the one great doctrine of salvation. \line \up0 \expndtw0 \charscalex100 The basic principles in these three doctrines apply to all dispen sations, although \line \up0 \expndtw-2\charscalex100 it should be evident that the complete revelation of them did not come until Christ \line \up0 \expndtw-1\ charscalex100 had died, risen again, and ascended to heaven, from whence He reve aled these \line \up0 \expndtw-2\charscalex100 truths. \par\pard\qj \li1800\sb0\ sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndt w-1\charscalex100 Redemption is not a distinctly New Testament doctrine. In fact the word \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\ fs24 redeem\ul0\nosupersub\cf8\f9\fs24 in its various forms occurs 139 times in the Old Testament and only 22 \line \up0 \expndtw0\charscalex102 times in the N ew. In the Old Testament redemption often has to do with things, \line \up0 \exp ndtw0\charscalex102 but perhaps one of the earliest writings records tha t Job called God his \line \up0 \expndtw-1\charscalex100 Redeemer (\ul0\nos upersub\cf12\f13\fs24 Job 19:25\ul0\nosupersub\cf8\f9\fs24 ). God is said t o have redeemed Israel out of Egypt \line \up0 \expndtw0\charscalex103 (\u l0\nosupersub\cf12\f13\fs24 Exodus 6:6; 15:13\ul0\nosupersub\cf8\f9\fs24 ). Alth ough there was under the Mosaic ceremonial system \line \up0 \expndtw0\charscale x102 \ul0\nosupersub\cf9\f10\fs24 redemption money\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Numbers 3:49\ul0\nosupersub\cf8\f9\fs24 ), Isaia h speaks of the future redemption of \line \up0 \expndtw0\charscalex102 Israel, "Ye have sold yourselves for naught; and ye shall be redeemed without \line \up0 \expndtw0\charscalex102 money" (Isaiah 52:3), reminding us of Peter's words: "Forasmuch as ye know \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs2 0 336 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmksta rt Pg338}{\bkmkend Pg338}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li 1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li18 00\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expn dtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 that ye were not redeemed with co rruptible things, as silver and gold, from your \line \up0 \expndtw0\charscalex1 02 vain conversation received by tradition from your fathers; but with the preci ous \line \up0 \expndtw0\charscalex102 blood of Christ, as a lamb without blemis h and without spot" (1 Peter 1:18, 19). \line \up0 \expndtw-1\charscalex100 The Psalmist was aware of the impossibility of one man redeeming another man: \line \up0 \expndtw0\charscalex100 "None of them can by any means redeem his brother, nor give to God a ransom \line \up0 \expndtw0\charscalex100 for him: (for the re

demption of their soul is precious, and it ceaseth forever:) that \line \up0 \ex pndtw-3\charscalex100 he should still live forever, and not see corruption" (Psa lm 49:7-9). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE KINSMAN -REDEEMER TYPE \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri160 6\sb10\sl-275\slmult0\fi327 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 This classic type of redemption is found in the book of Ruth. The redemptio n \line \up0 \expndtw0\charscalex100 involved was not of the soul but of a parce l of land. Naomi and her husband and \line \up0 \expndtw-2\charscalex100 her two sons left Bethlehem because of famine and sojourned in Moab where her \line \up 0 \expndtw0\charscalex102 husband and sons died. When she returned to Bethlehem, Ruth, a Moabitess, \line \up0 \expndtw0\charscalex103 the wife of one of her so ns, returned with her. Naomi had lost everything. She \line \up0 \expndtw-1\char scalex100 lamented: "I went out full, and the Lord hath brought me home again em pty." But \line \up0 \expndtw0\charscalex100 Naomi had a kinsman of her husband' s, "a mighty man of wealth," by the name \line \up0 \expndtw0\charscalex100 of B oaz. It was barley harvest in Israel and Ruth went out into the fields of Boaz \ line \up0 \expndtw0\charscalex103 to glean that which the harvesters had missed. Boaz became acquainted with \line \up0 \expndtw0\charscalex105 Ruth and was ver y kind to her. Ruth appealed to Boaz as a near kinsman to \line \up0 \expndtw-1\ charscalex100 redeem the land of her deceased father-in-law. He consented to do so, if another \line \up0 \expndtw0\charscalex105 man, who was of nearer kin, re fused to do so. A part of the bargain was that \line \up0 \expndtw-1\charscalex1 00 whoever redeemed the estate must take Ruth to wife to raise up the name of th e \line \up0 \expndtw0\charscalex100 dead upon his inheritance. The nearest of k in could not do this, so Boaz bought \line \up0 \expndtw-2\charscalex100 all tha t had belonged to the father and the two sons and he purchased Ruth to be \line \up0 \expndtw0\charscalex100 his wife. There is nothing said about love in the s tory, but doubtless Boaz must \line \up0 \expndtw0\charscalex102 have loved Ruth dearly. Their son, Obed, became the grandfather of the great \line \up0 \expndt w0\charscalex109 King David. Now all of this is highly typical of Christ as the great Kinsman \line \up0 \expndtw-3\charscalex100 Redeemer. \par\pard\qj \li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi309 \up0 \ex pndtw-1\charscalex100 There were several requirements for a redeemer. He must fi rst be a kinsman. \up0 \expndtw0\charscalex100 Christ, in order to become man's redeemer, had to become man's kinsman. He \up0 \expndtw0\charscalex103 did this through the incarnation. Next, he had to be wealthy enough to pay the \up0 \expn dtw0\charscalex100 redemption price. As has already been quoted from 1 Peter, Ch rist's redemption \up0 \expndtw0\charscalex100 price which He paid was His own p recious blood. Further, the nearest of kin had \up0 \expndtw0\charscalex103 the priority over other kinsman if he was able to redeem. The nearest of kin in \up0 \expndtw0\charscalex100 Ruth's case no doubt represented the Law which has prio r claim on sinners, but \up0 \expndtw-1\charscalex100 the Law cannot redeem. Fin ally, the one who was able to redeem must be willing \up0 \expndtw0\charscalex10 8 to do so. And, of course, the Lord Jesus Christ perfectly met each of these \u p0 \expndtw0\charscalex102 requirements. The story is further typical in that th e plot was cast in Bethlehem \up0 \expndtw-3\charscalex100 and culminates in Kin g David. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE WORDS FOR REDEMPTION \par\pard\ql \li2067\sb0\s l-276\slmult0 \par\pard\ql\li2067\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf8\f9\fs24 There are four words used for redemption in the N ew Testament. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charsca lex100 \ul0\nosupersub\cf7\f8\fs20 337 \par\pard\sect\sectd\fs24\paperw12240\pap erh15840\pard\sb0\sl-240{\bkmkstart Pg339}{\bkmkend Pg339}\par\pard\qj \li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri160 8\sb137\sl-270\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 Agorazo\ul0\nosupersub\cf8\f9\fs24 : This word

comes from the word for marketplace and means to buy in \line \up0 \expndtw0\cha rscalex103 the market. All of the occurrences in the Gospel have to do with buyi ng in this \line \up0 \expndtw-2\charscalex100 manner. The word is used of spiri tual redemption in the following passages: \par\pard\ql \li2065\sb0\sl-276\slmul t0 \par\pard\ql\li2065\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 a. 1 Co rinthians 6:20; 7:23: "For ye are bought with a price." \par\pard\ql \li2068\sb2 64\sl-276\slmult0 \up0 \expndtw-3\charscalex100 b. 2 Peter 2:1: "denying the Lor d that bought them." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800 \ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 c. Revelation 5:9: "for thou wast slain, and hast redeemed us to God by thy \up0 \expndtw-3\charsc alex100 blood .... " \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 d. Revelation 14:3, 4: "the hundred and forty and four thousand, which were \up0 \expndtw0\charscalex100 redeemed from the earth .... T hese were redeemed from among men, being the \up0 \expndtw-3\charscalex100 first fruits unto God and the Lamb." \par\pard\qj \li1800\ri1613\sb261\sl-280\slmult0 \fi272 \up0 \expndtw-1\charscalex100 2. \ul0\nosupersub\cf9\f10\fs24 Exagorazo\u l0\nosupersub\cf8\f9\fs24 : This word means not only to pay the price but to ran som, to buy \up0 \expndtw0\charscalex100 out of the market, to recover from the power of another. It is used twice of Christ \up0 \expndtw-3\charscalex100 redee ming or setting men free from the dominion of the Mosaic Law. \par\pard\qj \li18 00\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \ expndtw0\charscalex102 a. Galatians 3:13: "Christ hath redeemed us from the curs e of the law, being \line \up0 \expndtw-2\charscalex100 made a curse for us: for it is written, Cursed is everyone that hangeth on a tree." \par\pard\qj \li1800 \ri1609\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 b. Galatians 4: 5: "To redeem them that were under the law, that we might \up0 \expndtw-3\charsc alex100 receive the adoption of sons." \par\pard\qj \li1800\ri1624\sb261\sl-280\ slmult0\fi280 \up0 \expndtw0\charscalex100 3. \ul0\nosupersub\cf9\f10\fs24 Lutro o\ul0\nosupersub\cf8\f9\fs24 : This word means to liberate on the payment of a r ansom. The verb \up0 \expndtw-3\charscalex100 occurs three times: \par\pard\qj \ li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \u p0 \expndtw0\charscalex105 a. Luke 24:21: "But we had trusted that it had been he which should have \up0 \expndtw-3\charscalex100 redeemed Israel." \par\pard\q j \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex106 b. Titu s 2:14: "Who gave himself for us, that he might redeem us from all \up0 \expndt w-2\charscalex100 iniquity, and purify unto himself a peculiar people, zealous o f good works." \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri160 8\sb37\sl-260\slmult0\tx2129 \up0 \expndtw-3\charscalex100 c. \tab \up0 \expndtw -1\charscalex100 1 Peter 1:18: "Forasmuch as ye know that ye were not redeemed with \line\up0 \expndtw-3\charscalex100 corruptible things... but wit h the precious blood of Christ." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pa rd\qj\li1800\ri1619\sb4\sl-280\slmult0\fi278 \up0 \expndtw-1\charscalex100 The n oun \ul0\nosupersub\cf9\f10\fs24 lutron\ul0\nosupersub\cf8\f9\fs24 is used twic e, Matthew 20:28 and Mark 10:45: "to give his life \up0 \expndtw-3\charscalex100 a ransom for many." The noun \ul0\nosupersub\cf9\f10\fs24 lutrosis\ul0\nosupers ub\cf8\f9\fs24 is used three times: \par\pard\qj \li1800\sb0\sl-260\slmult0 \pa r\pard\qj\li1800\ri1608\sb37\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex106 ( 1) Luke 1:68: "Blessed be the Lord God of Israel; for he hath visited and \up0 \expndtw-3\charscalex100 wrought redemption for his people." \par\pard\qj \li180 0\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1615\sb4\sl-280\slmult0\fi278 \up0 \e xpndtw-1\charscalex100 (2) Luke 2:38: "And she . .. spake of him to all them tha t looked for redemption \up0 \expndtw-2\charscalex100 in Jerusalem." \par\pard\q l \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf 7\f8\fs20 338 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{ \bkmkstart Pg340}{\bkmkend Pg340}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pa rd\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard \qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0\fi 268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 (3) Hebrews 9:12: "

by his own blood he entered in once into the holy place, \up0 \expndtw-3\charsca lex100 having obtained eternal redemption for us." \par\pard\qj \li1800\sb0\sl-2 80\slmult0 \par\pard\qj\li1800\ri1621\sb4\sl-280\slmult0 \up0 \expndtw-1\charsca lex100 4. \ul0\nosupersub\cf9\f10\fs24 Apolutrosis\ul0\nosupersub\cf8\f9\fs24 : This word means a releasing effected by payment of ransom. It is \up0 \expndtw-3 \charscalex100 used nine times of redemption from sin. \par\pard\qj \li1800\ri16 13\sb261\sl-280\slmult0\fi265 \up0 \expndtw-2\charscalex100 a. Luke 21:28: "When these things begin to come to pass, then look up, and lift \up0 \expndtw-3\char scalex100 up your heads; for your redemption draweth nigh." \par\pard\qj \li1800 \sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \ex pndtw0\charscalex103 b. Romans 3:24: "Being justified freely by his grace throug h the redemption \up0 \expndtw-3\charscalex100 that is in Christ Jesus." \par\pa rd\ql \li2066\sb264\sl-276\slmult0 \up0 \expndtw-2\charscalex100 c. Romans 8:23: "waiting for the adoption, to wit, the redemption of our body." \par\pard\qj \l i1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1620\sb38\sl-260\slmult0\fi291 \u p0 \expndtw-1\charscalex100 d. 1 Corinthians 1:30: "But of him are ye in Christ Jesus, who is made unto us \up0 \expndtw-3\charscalex100 wisdom, and righteousne ss, and sanctification, and redemption." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb4\sl-280\slmult0\fi268 \up0 \expndtw-1\charscalex1 00 e. Ephesians 1:7: "In whom we have redemption through his blood, t he \up0 \expndtw-3\charscalex100 forgiveness of sins, according to the riches of his grace." \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1612\ sb37\sl-260\slmult0\fi268 \up0 \expndtw-2\charscalex100 f. Ephesians 1:14: "Whic h is the earnest of our inheritance until the redemption \up0 \expndtw-3\charsca lex100 of the purchased possession." \par\pard\qj \li1800\sb0\sl-280\slmult0 \pa r\pard\qj\li1800\ri1608\sb4\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 g. Ephesians 4:30: "And grieve not the Holy Spirit of God, whereby ye are \up0 \e xpndtw-3\charscalex100 sealed unto the day of redemption." \par\pard\qj \li1800\ ri1616\sb261\sl-280\slmult0\fi282 \up0 \expndtw-1\charscalex100 h. Colossians 1: 14: "In whom we have redemption through his blood, even the \up0 \expndtw-2\char scalex100 forgiveness of sins." \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\par d\qj\li1800\ri1608\sb13\sl-273\slmult0\fi296 \up0 \expndtw0\charscalex100 i. Heb rews 9: 15: "And for this cause he is the mediator of the new testament, \up0 \e xpndtw-1\charscalex100 that by means of death, for the redemption of the transgr essions that were under \up0 \expndtw0\charscalex104 the first testament, they w hich are called might receive the promise of eternal \up0 \expndtw-3\charscalex1 00 inheritance." \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1 608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 From these passages it may be concluded that Scripture presents the \up0 \expndtw-2\charsca lex100 condition of man by nature as having come under the dominion and power of sin, \up0 \expndtw0\charscalex100 a state from which he is powerless to free hi mself. In order for man to be freed a \up0 \expndtw0\charscalex104 sufficient ra nsom price must be paid. Christ paid the needed ransom with His \up0 \expndtw-3\ charscalex100 own life blood. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 Paul thi nks of himself by nature as being carnal, "sold under sin" (Romans \line \up0 \ expndtw0\charscalex103 7:14), a slave to sin. Deissmann states "When anybody hea rd the Greek word \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs2 4 lutron\ul0\nosupersub\cf8\f9\fs24 , 'ransom' in the first century, it was natu ral for him to think of the purchase \line \up0 \expndtw0\charscalex102 money fo r manumitting slaves. Three documents from Oxyrhynchus relating to \line \up0 \e xpndtw-2\charscalex100 manumissions in the years 86, 100 and 91 or 107 A.D. make use of this word.''\ul0\super\cf22\f23\fs23 317 \par\pard\ql \li1800\sb0\sl-230 \slmult0 \par\pard\ql\li1800\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ ul0\super\cf23\f24\fs19 317\ul0\nosupersub\cf7\f8\fs20 Deissmann, \ul0\nosupers ub\cf24\f25\fs20 Light from the Ancient East\ul0\nosupersub\cf7\f8\fs20 (New Yo rk: Geo. H. Doran Co., 1927), p. 327. \par\pard\ql \li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 339

{\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz365\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g341}{\bkmkend Pg341}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 Paul is therefore to be understood as saying that he considered himself to have \up0 \expndtw0\charscalex100 been a s lave of sin who had been manumitted through the ransom which Christ \up0 \expndt w-3\charscalex100 had provided. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\par d\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf 6\f7\fs24 TO WHOM WAS THE RANSOM PAID? \par\pard\qj \li1800\ri1607\sb264\sl-277\ slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It is mo st important to understand who the master was to whom Paul had been \line \up0 \ expndtw0\charscalex102 enslaved and to whom Christ paid the ransom price . Some of the early \line \up0 \expndtw-2\charscalex100 theologians supposed that since Satan was "the strong man" to whom the human \line \up0 \expndtw0\ch arscalex102 race had become enslaved, Christ paid the ransom to him. While we ma y give \line \up0 \expndtw0\charscalex107 the Devil his dues, he is surely not d ue the ransom price which Christ paid. \line \up0 \expndtw-1\charscalex100 Scrip ture nowhere intimates such a transaction, and besides, Satan has no claim \line \up0 \expndtw-1\charscalex100 upon humanity, even though he has blinded and dup ed mankind. And further, we \line \up0 \expndtw-1\charscalex100 cannot imagine God entering into negotiations with the arch-criminal of the \line \up0 \expndtw-2\charscalex100 universe. \par\pard\qj \li1800\ri1606\sb264\sl-276\slm ult0\fi268 \up0 \expndtw0\charscalex104 Man by nature is enslaved to sin, but it would be rather vague and \line \up0 \expndtw-2\charscalex100 mean ingless to say that Christ paid the ransom to sin. Man is a slave to sin in the \line \up0 \expndtw0\charscalex100 sense that he has acquired a nature of sin, w hich is at enmity to the law of God, \line \up0 \expndtw0\charscalex105 so that all he does or can do is displeasing to God. It is not sin that has been \line \ up0 \expndtw0\charscalex105 offended and needs to be satisfied, but the Law of G od or His righteousness \line \up0 \expndtw-1\charscalex100 which has been offen ded. Paul says that Christ has redeemed us from the curse \line \up0 \expndtw-1\ charscalex100 of the Law. Again, Paul says: "The sting of death is sin; and the strength of sin is \line \up0 \expndtw-2\charscalex100 the law. But thanks be to God, which giveth us the victory through our Lord Jesus \line \up0 \expndtw0\ch arscalex102 Christ" (1 Corinthians 15:56, 57). Some people who do not understand Pauline \line \up0 \expndtw0\charscalex106 theology on this point suppose that the Apostle is saying that God has done \line \up0 \expndtw0\charscalex100 away with His law and that the believer is therefore now under no moral \line \up0 \expndtw-1\charscalex100 restraints, since there is no law. Thi s, however, is the farthest from Paul's \line \up0 \expndtw-3\charscalex10 0 thoughts. He gives a complete elucidation of this truth in Romans 7. \par\pard \qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi 307 \up0 \expndtw0\charscalex100 He begins with the principle that the law has d ominion over a man as long as \line \up0 \expndtw0\charscalex100 he lives and th at death is the only thing that can set a man free from the law. He \line \up0 \ expndtw-1\charscalex100 illustrates this with the marriage relationship. If the husband dies the wife is freed \line \up0 \expndtw0\charscalex100 from the marri age law, so that she is free to remarry, and it goes without saying \line \up0 \ expndtw0\charscalex102 that the husband, being dead, is also freed from the law.

In the illustration Paul \line \up0 \expndtw0\charscalex100 likens the believer , not to the woman who was set free, but to the husband who \line \up0 \expndtw0 \charscalex105 died. But how did we die? Paul says, "Wherefore, my brethren, ye also were \line \up0 \expndtw-2\charscalex100 made dead to the law by the body o f Christ." When Christ died He satisfied every \line \up0 \expndtw0\charscalex10 3 claim of God's law which man had broken, but His death was vicarious, as we \l ine \up0 \expndtw0\charscalex100 have seen, so that the believer judicially died when Christ's body hung upon the \line \up0 \expndtw0\charscalex102 cross. But what is the advantage of being dead? This question is answered by \line \up0 \ex pndtw0\charscalex102 Paul as we continue to quote from vs. 4: "that ye should be married to another, \line \up0 \expndtw0\charscalex100 even to him who is raise d from the dead, that we should bring forth fruit to God." \line \up0 \expndtw0\ charscalex104 Paul was once married to the law. The claims of the law were met w hen Paul \line \up0 \expndtw-2\charscalex100 was put to death in the Person of a Substitute. Now Paul is raised up and given a \line \up0 \expndtw-2\charscalex1 00 new life and is married to Christ. In all of this the law has not been slight ed, nor \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 340 \par\par d\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg342}{\bkm kend Pg342}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-27 5\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\ slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \up0 \expndtw-1\charscal ex100 \ul0\nosupersub\cf8\f9\fs24 has it been destroyed. God's law still stands in all of its righteousness, but Paul's \up0 \expndtw0\charscalex104 relationshi p to it has changed. He is no longer under its dominion and \up0 \ex pndtw0\charscalex100 condemnation. He is now married to Christ, and in this unio n he can bring forth \up0 \expndtw0\charscalex103 fruit to God which he could no t do before when his nature was enmity against \up0 \expndtw0\charscalex102 Goo. There are passages, such as \ul0\nosupersub\cf12\f13\fs24 2 Corinthians 3:13\ul 0\nosupersub\cf8\f9\fs24 , which state that the law \up0 \expndtw0\charscalex100 has been abolished, but this does not mean that God has thrown away all of the \up0 \expndtw0\charscalex106 holy principles of His nature, of which the law is the expression, but that the \up0 \expndtw0\charscalex103 believer's relation ha s been so changed through the death and resurrection of \up0 \expndtw-3\charscal ex100 Christ that the Law is no longer his master. \par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw-2\ charscalex100 In the doctrine of Redemption the freedom and the liberty of the r edeemed one \line \up0 \expndtw-1\charscalex100 is emphasized. "Stand fast in th e liberty wherewith Christ hath made us free, and \line \up0 \expndtw-1\charscal ex100 be not entangled again with the yoke of bondage" (Galatians 5:1). "For, br ethren, \line \up0 \expndtw-1\charscalex100 ye have been called unto liberty" (G alatians 5:13). And yet, Paul calls himself a \line \up0 \expndtw0\charscalex1 00 bond-slave of Jesus Christ. How can a bond-slave be a free man? Here, again, \line \up0 \expndtw0\charscalex100 Old Testament typology comes to our aid . Exodus 21:1-11 states the law \line \up0 \expndtw0\charscalex100 concerni ng the freeing of slaves. After the slave has been set free, "if (he) shall \lin e \up0 \expndtw-2\charscalex100 plainly say, I love my master, my wife, and my c hildren; I will not go out free: then \line \up0 \expndtw-1\charscalex100 his ma ster shall bring him unto the judges: he shall also bring him to the door, or \l ine \up0 \expndtw-1\charscalex100 unto the door post; and his master shall bore his ear through with an awl; and he \line \up0 \expndtw0\charscalex105 shall ser ve him forever." Chafer says: "Christ will not hold unwilling slaves in \line \u p0 \expndtw-2\charscalex100 bondage." The believer is not bound to make himself a bondslave to Christ. He is \line \up0 \expndtw0\charscalex100 free to do it or not to do it. But if he truly loves the Lord Jesus Christ as Paul did, \line \u p0 \expndtw-1\charscalex100 then he will say with the manumitted slave of old, " I will not go out free; I will be a \line \up0 \expndtw-2\charscalex100 bondslav e of Jesus Christ forever." \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE FUTURE ASPECT OF REDEMPTION

\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1590\sb8\sl-276\sl mult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 In four of the passages quoted above, namely Luke 21:28; Romans 8:23; \line \up0 \expndtw 0\charscalex100 Ephesians 1:14 and 4:30 the act of redemption is cast into the f uture. There is a \line \up0 \expndtw-2\charscalex100 sense in which redempti on has been accomplished completely, and another \line \up0 \expndtw-2\cha rscalex100 sense in which it awaits a future day for its fulfillment. The ransom price has been \line \up0 \expndtw0\charscalex100 completely paid and the belie ver today has received the redemption of his soul. \line \up0 \expndtw0\charscal ex100 However, Christ's redemption includes not merely the souls of believers, b ut the \line \up0 \expndtw-2\charscalex100 creation itself. This is the theme of the middle portion of Romans 8. "Because the \line \up0 \expndtw0\charscalex100 creation itself shall be delivered from the bondage of corruption into the glor ious \line \up0 \expndtw0\charscalex105 liberty of the children of God .... And not only they, but ourselves also, which \line \up0 \expndtw0\charscalex108 have the first fruits of the Spirit, even we ourselves groan within ourselves, \line \up0 \expndtw-3\charscalex100 waiting for the adoption, to wit, the redemption of our body." \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608 \sb16\sl-272\slmult0\fi268 \up0 \expndtw0\charscalex106 This future day of redem ption is called the adoption because it is the time \line \up0 \expndtw0\charsca lex100 when the believers will be manifested with Christ in all of th eir rights and \line \up0 \expndtw-1\charscalex100 privileges of sonship, (whi ch is the scriptural meaning of adoption). The adoption \line \up0 \expndtw0\cha rscalex102 is called "the day of redemption" in \ul0\nosupersub\cf12\f13\fs24 Ep hesians 4:30\ul0\nosupersub\cf8\f9\fs24 , and in \ul0\nosupersub\cf12\f13\fs24 E phesians 1:13, 14 \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 we are told that the believer has been sealed with the Holy Spirit as the earne st \line \up0 \expndtw0\charscalex100 of his inheritance until the redemption of the purchased possession. This day of \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosu persub\cf7\f8\fs20 341 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb 0\sl-240{\bkmkstart Pg343}{\bkmkend Pg343}\par\pard\qj \li1800\sb0\sl-270\slmult 0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\s lmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 redemption for members of the Body of Christ will occur at the time of the rapture \up0 \expndt w0\charscalex104 when Christ comes out of heaven to catch away the members of Hi s Body to \up0 \expndtw-3\charscalex100 meet them in the air. \par\pard\qj \li18 00\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1588\sb13\sl-274\slmult0\fi268 \up0 \expndtw-2\charscalex100 The other passage which deals with a future red emption is in a different \line \up0 \expndtw-1\charscalex100 dispensational setting. Luke 21:28 takes place after the times of the Gentiles are \line \up0 \expndtw0\charscalex102 fulfilled, at the end of the Tribulation period, at the time of Christ's return to the \line \up0 \expndtw-2\charscalex100 earth to es tablish His Millennial Kingdom. Peter calls this "the times of the \li ne \up0 \expndtw0\charscalex108 restitution of all things, which God hath spoken by the mouth of all his holy \line \up0 \expndtw-1\charscalex100 prophets since the world began" (Acts 3:21). While the millennium will not be the \line \up0 \ expndtw0\charscalex104 final state when the universe will have been brought into complete subjection \line \up0 \expndtw0\charscalex100 under Christ, it will be a time of mighty deliverance from the present bondage of \line \up0 \expndtw-1\ charscalex100 corruption. After the thousand year reign of Christ and the final rebellion of Satan \line \up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\ fs24 Revelation 20:7-10\ul0\nosupersub\cf8\f9\fs24 ) Christ will subdue the last enemy to be destroyed, which is \line \up0 \expndtw0\charscalex100 death (\ul0\ nosupersub\cf12\f13\fs24 1 Corinthians 15:26\ul0\nosupersub\cf8\f9\fs24 ) and th e whole creation will be finally delivered from \line \up0 \expndtw-2\charscalex 100 the effects of sin, and Redemption in every sense of the word will be comple te. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb41\sl-379\slmu

lt0 \up0 \expndtw0\charscalex96 \ul0\nosupersub\cf16\f17\fs48 47\ul0\nosupersub\ cf20\f21\fs32 RECONCILIATION TOWARD MAN \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb31\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 THE SCRIPTURES \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\p ard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\ nosupersub\cf8\f9\fs24 There are three Hebrew words translated with some form of the word \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 reconcile\ul0\nosupersub\cf8\f9\fs24 : \par\pard\qj \li1800\ri1606\sb261\sl-280\ slmult0\fi280 \up0 \expndtw0\charscalex100 1. \ul0\nosupersub\cf9\f10\fs24 Kapha r\ul0\nosupersub\cf8\f9\fs24 : This word means to cover. It is translated atonem ent 76 times and \line \up0 \expndtw-3\charscalex100 reconciliation \up0 \expndt w-1\charscalex100 7 times. The English words atonement \up0 \expndtw-1\char scalex100 (at-one-ment) and \par\pard\qj \li1800\ri1608\sb5\sl-275\slmult0 \up0 \expndtw0\charscalex100 reconciliation are identical in meaning, but they are n ot accurate translations of \up0 \expndtw0\charscalex100 the Hebrew \ul0\nosuper sub\cf9\f10\fs24 kaphar\ul0\nosupersub\cf8\f9\fs24 . Theologians have used the w ord atonement to describe all \up0 \expndtw0\charscalex102 that was accomplish ed through the death of Christ, but the word \ul0\nosupersub\cf9\f10\fs2 4 kaphar \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 describes on ly what animal sacrifices could do, namely, to cover sin; whereas the \up0 \expn dtw0\charscalex100 death of Christ takes away sin. The English word \ul0\nosuper sub\cf9\f10\fs24 atonement\ul0\nosupersub\cf8\f9\fs24 occurs but once in \up0 \ expndtw0\charscalex100 the King James Version of the New Testament (Romans 5:11) , where it should \up0 \expndtw0\charscalex105 be translated \ul0\nosupersub\cf9 \f10\fs24 reconciliation\ul0\nosupersub\cf8\f9\fs24 . Wherever the word atonemen t occurs in the Old \up0 \expndtw0\charscalex102 Testament and in the follow ing seven verses where \ul0\nosupersub\cf9\f10\fs24 kaphar\ul0\nosupersub\cf 8\f9\fs24 is translated \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\ fs24 reconciliation\ul0\nosupersub\cf8\f9\fs24 the meaning is a covering: \ul0\ nosupersub\cf12\f13\fs24 Leviticus 6:30; 8:15; 16:20; Ezekiel \up0 \expndtw-3 \charscalex100 45:15, 17, 20; Daniel 6:24. \par\pard\qj \li1800\sb0\sl-280\slmul t0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmult0\fi272 \up0 \expndtw-1\charscale x100 \ul0\nosupersub\cf8\f9\fs24 2. \ul0\nosupersub\cf9\f10\fs24 Chata\ul0\nosup ersub\cf8\f9\fs24 : This word is translated reconciliation only once (\ul0\nosup ersub\cf12\f13\fs24 2 Chronicles 29:24\ul0\nosupersub\cf8\f9\fs24 ). \up0 \expnd tw-2\charscalex100 In the \ul0\nosupersub\cf9\f10\fs24 Piel\ul0\nosupersub\cf8\f 9\fs24 it means to offer as a sin-offering. \par\pard\qj \li1800\ri1618\sb261\s l-280\slmult0\fi283 \up0 \expndtw0\charscalex100 3. \ul0\nosupersub\cf9\f10\fs24 Ratsah\ul0\nosupersub\cf8\f9\fs24 : This word also is translated only once as \ ul0\nosupersub\cf9\f10\fs24 reconciliation\ul0\nosupersub\cf8\f9\fs24 (\ul0\nos upersub\cf12\f13\fs24 1 Samuel \up0 \expndtw-3\charscalex100 29:4\ul0\nosupersub \cf8\f9\fs24 ). It means to be pleased with, to satisfy a debt. \par\pard\qj \li 1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb37\sl-260\slmult0\fi268 \up 0 \expndtw0\charscalex105 The three New Testament words for reconciliation are a ll derived from the \line \up0 \expndtw0\charscalex103 word \ul0\nosupersub\cf9\ f10\fs24 allasso\ul0\nosupersub\cf8\f9\fs24 , which means to change. Since the redemptive doctrine of \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\ cf7\f8\fs20 342 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-24 0{\bkmkstart Pg344}{\bkmkend Pg344}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\ pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pa rd\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 reconciliation is based upon these words, all of the verses will be quoted where \up0 \expndtw-3\charsc alex100 they are found. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1 800\ri1608\sb17\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 1. \ul0\nosupe rsub\cf9\f10\fs24 Diallasso\ul0\nosupersub\cf8\f9\fs24 : This word means to chan ge enmity for friendship. It occurs but \up0 \expndtw0\charscalex105 once (Matt hew 5:24), where it has no reference to salvation: "Leave thy gift \up0 \expndt

w-1\charscalex100 before the altar, and go thy way; first be \ul0\nosupersub\cf9 \f10\fs24 reconciled\ul0\nosupersub\cf8\f9\fs24 to thy brother, and then come \ up0 \expndtw-2\charscalex100 and offer thy gift." \par\pard\qj \li1800\sb0\sl-28 0\slmult0 \par\pard\qj\li1800\ri1603\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\cha rscalex105 2. \ul0\nosupersub\cf9\f10\fs24 Katallasso\ul0\nosupersub\cf8\f9\fs24 : This word means to change from enmity to friendship and is \up0 \expndtw-2\ch arscalex100 used of the reconciliation of man to God and of a woman returning to her \up0 \expndtw-3\charscalex100 husband. \par\pard\qj \li1800\r i1609\sb266\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 a. Romans 5:10, 11 : "For if, when we were enemies, we \ul0\nosupersub\cf9\f10\fs24 were\ul0\nosupe rsub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 reconciled\ul0\nosupersub\cf8\f9\ fs24 to \up0 \expndtw-2\charscalex100 God by the death of His Son, much more, \ ul0\nosupersub\cf9\f10\fs24 being reconciled\ul0\nosupersub\cf8\f9\fs24 , we sha ll be saved by \up0 \expndtw-1\charscalex100 his life. And not only so, but we a lso joy in God through our Lord Jesus Christ, by \up0 \expndtw-2\charscalex100 w hom we have now received the \ul0\nosupersub\cf9\f10\fs24 atonement\ul0\nosupers ub\cf8\f9\fs24 (reconciliation). \par\pard\li1800\sb0\sl-276\slmult0\par\pard\l i1800\sb19\sl-276\slmult0\fi268\tx3487\tx8398 \up0 \expndtw0\charscalex102 b. R omans\tab \up0 \expndtw0\charscalex102 11:15: "For if the casting away of them\tab \up0 \expndtw0\charscalex102 (Israelites) be the\par\pard\li1800\sb2 \sl-276\slmult0\fi0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 re conciling\ul0\nosupersub\cf8\f9\fs24 of the world, what shall the receiving of them be, but life from the\par\pard\li1800\sb0\sl-274\slmult0\fi0 \up0 \expndtw0 \charscalex102 dead."\par\pard\qj \li1800\ri1608\sb260\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 c. 1 Corinthians 7:11: "But and if she depart, let her remain unmarried, or \ul0\nosupersub\cf9\f10\fs24 be \up0 \expndtw-3\charscalex1 00 reconciled\ul0\nosupersub\cf8\f9\fs24 to her husband." \par\pard\qj \li1800\ sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi276 \up0 \exp ndtw-1\charscalex100 d. 2 Corinthians 5:18-20: "And all things are of God, \ul0\ nosupersub\cf9\f10\fs24 who hath reconciled\ul0\nosupersub\cf8\f9\fs24 us to \u p0 \expndtw-1\charscalex100 himself by Jesus Christ, and hath given to us the mi nistry of \ul0\nosupersub\cf9\f10\fs24 reconciliation\ul0\nosupersub\cf8\f9\fs24 ; to wit, \up0 \expndtw0\charscalex106 that God was in Christ, \ul0\nosupersub\ cf9\f10\fs24 reconciling\ul0\nosupersub\cf8\f9\fs24 the world unto himself, not imputing their \up0 \expndtw0\charscalex104 trespasses unto them; and hath comm itted unto us the word of \ul0\nosupersub\cf9\f10\fs24 reconciliation\ul0\nosupe rsub\cf8\f9\fs24 . \up0 \expndtw0\charscalex100 Now then we are ambassadors for Christ, as though God did beseech by us: we \up0 \expndtw-3\charscalex100 pray i n Christ's stead, \ul0\nosupersub\cf9\f10\fs24 be\ul0\nosupersub\cf8\f9\fs24 \u l0\nosupersub\cf9\f10\fs24 reconciled \ul0\nosupersub\cf8\f9\fs24 to God." \par\ pard\qj \li1800\ri1625\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex100 3. \ul0 \nosupersub\cf9\f10\fs24 Apokatallasso\ul0\nosupersub\cf8\f9\fs24 : This is an i ntensive form meaning to reconcile completely. It is \up0 \expndtw-3\charscalex1 00 used twice: \par\pard\qj \li2040\sb0\sl-260\slmult0 \par\pard\qj\li2040\ri160 9\sb37\sl-260\slmult0\tx2400 \up0 \expndtw0\charscalex100 a. Ephesians 2:16: "A nd that he \ul0\nosupersub\cf9\f10\fs24 might reconcile\ul0\nosupersub\cf8\f9\fs 24 both (Jew and Gentile) unto \line\tab \up0 \expndtw-3\charscalex100 God in o ne body by the cross, having slain the enmity thereby." \par\pard\qj \li1800\sb0 \sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb4\sl-280\slmult0\fi268 \up0 \expndt w0\charscalex104 b. Colossians 1:20, 21: "And having made peace through the bl ood of his \up0 \expndtw0\charscalex100 cross, by him \ul0\nosupersub\cf9\f10\fs 24 to reconcile\ul0\nosupersub\cf8\f9\fs24 all things unto himself; by him, I s ay, whether they be \up0 \expndtw0\charscalex100 things in earth, or things in h eaven. And you that were sometime alienated and \up0 \expndtw-3\charscalex100 en emies in your mind by wicked works, yet now \ul0\nosupersub\cf9\f10\fs24 hath he reconciled\ul0\nosupersub\cf8\f9\fs24 ." \par\pard\qj \li1800\ri1608\sb261\sl-2 80\slmult0\fi268 \up0 \expndtw0\charscalex103 There is one other reference in th e King James where reconciliation occurs \up0 \expndtw0\charscalex103 (\ul0\nosu persub\cf12\f13\fs24 Hebrews 2:17\ul0\nosupersub\cf8\f9\fs24 ) but the word ther e is propitiation and will be considered in the \up0 \expndtw-3\charscalex100 ne

xt chapter. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscale x100 \ul0\nosupersub\cf7\f8\fs20 343 \par\pard\sect\sectd\fs24\paperw12240\paper h15840\pard\sb0\sl-240{\bkmkstart Pg345}{\bkmkend Pg345}\par\pard\ql \li1800\sb0 \sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\s l-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl -276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE DIREC TION OF RECONCILIATION \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li18 00\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\ cf8\f9\fs24 Direction refers to the party being reconciled: man, or God, or both . There \up0 \expndtw0\charscalex100 appears to be a divergence of opinion among theologians on this point. Berkhof, \up0 \expndtw-3\charscalex100 for example, states: \par\pard\qj \li2520\ri1602\sb264\sl-276\slmult0\fi134 \up0 \expndtw0\ch arscalex100 "If a man does wrong and renders satisfaction, this satisfa ction is \up0 \expndtw0\charscalex100 intended to influence the person wronged and not the offending party. In \up0 \expndtw-1\charscalex100 the case under con sideration it means that the atonement was intended to \up0 \expndtw0\charscalex 102 propitiate God and to reconcile Him to the sinner .... And even when we \up0 \expndtw-2\charscalex100 speak of the sinner as being reconciled, this must be understood as \up0 \expndtw-3\charscalex100 something that is seconda ry."\ul0\super\cf22\f23\fs23 318 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pa rd\qj\li1800\ri1602\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\ nosupersub\cf8\f9\fs24 Strong says: "Meyer, on this last passage (Romans 5:10), says that Christ's \up0 \expndtw0\charscalex103 death does not remove man's wrat h toward God [this is not the work of Christ, \up0 \expndtw0\charscalex102 but of the Holy Spirit]. The offender reconciles the person offended, not \up0 \expndtw-4\charscalex100 himself.''\ul0\super\cf22\f23\fs23 319 \par\pard\q l \li2066\sb0\sl-276\slmult0 \par\pard\ql\li2066\sb9\sl-276\slmult0 \up0 \expndt w-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 On the other hand, Chafer asserts: \par\pard\ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb8\sl-276\slmult0 \up0 \expndtw-1\charscalex100 The two aspects of reconciliation are best disclos ed in 2 Corinthians 5:19-\par\pard\qj \li2520\ri1604\sb0\sl-276\slmult0 \up0 \ex pndtw0\charscalex100 20. In verse 19 it is declared that the world (kosmos, whic h term is never \line \up0 \expndtw-1\charscalex100 by any stretch of exegesis m ade to represent the elect who are saved out \line \up0 \expndtw-2\charscalex100 of it) is reconciled to God. This vital passage presents the truth that, in and \line \up0 \expndtw0\charscalex100 through the death of Christ, God was \ul0\no supersub\cf9\f10\fs24 changing completely\ul0\nosupersub\cf8\f9\fs24 the positi on of \line \up0 \expndtw0\charscalex105 the world in its relation to Himself. T he Bible never asserts that God is \line \up0 \expndtw0\charscalex102 reconciled . If it be supposed that God is represented as having changed \line \up0 \expndt w0\charscalex100 completely His own attitude toward the world because of Christ' s death, it \line \up0 \expndtw0\charscalex100 will be remembered that it is His righteousness which is involved. Before \line \up0 \expndtw0\charscalex101 the death of Christ His righteousness demanded its required judgments; \line \up0 \e xpndtw0\charscalex103 but after the death of Christ that same righteousness is f ree to save the \line \up0 \expndtw0\charscalex100 lost. His righteousness is th us not changed nor does it ever act otherwise \line \up0 \expndtw-1\charscalex10 0 than in perfect equity. Thus God who sees the world changed completely \line \ up0 \expndtw-1\charscalex100 in its relation to Himself by the death of Christ, is not Himself reconciled or \line \up0 \expndtw-3\charscalex100 changed.\ul0\su per\cf22\f23\fs23 320 \par\pard\qj \li1800\ri1608\sb248\sl-276\slmult0\fi268 \up 0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 The confusion on this poin t is caused by a failure to distinguish between \line \up0 \expndtw0\charscalex1 00 propitiation and reconciliation. Berkhof seems to use these two word s as \line \up0 \expndtw0\charscalex100 synonyms. He speaks of the offending pa rty rendering satisfaction as rendering \line \up0 \expndtw0\charscalex100 recon ciliation, but the rendering of satisfaction is propitiation. And besides, if th e \line \up0 \expndtw0\charscalex102 primary idea in this doctrine is reconcilin

g God to the sinner and if it is only in a \line \up0 \expndtw0\charscalex102 se condary sense that we can speak of the sinner being reconciled to God, is it \li ne \up0 \expndtw0\charscalex102 not strange that the Scripture never state s the primary idea but only the \par\pard\ql \li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\ri2085\sb172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0 \super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 318\ul0\nosupersub\cf7\f8\fs20 L. Berkhof, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8 \fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941), p. 373. \line \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 319\ul0\nosupersub\cf7\f8\fs20 A. H. Strong, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub \cf7\f8\fs20 (Philadelphia: The Judson Press, 1907), p. 719. \line \up0 \expndt w-2\charscalex100 \ul0\super\cf23\f24\fs19 320\ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8 \fs20 (Dallas: Dallas Seminary Press, 1948), Vol. III, pp. 91, 92. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\q l\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 344 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz356\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g346}{\bkmkend Pg346}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 secondary, namely, that the sinner is reconciled to God. We agree with Chafer \up0 \expndtw0\charscalex100 that we sh ould place the meaning upon reconciliation which the Scripture does, \up0 \expnd tw-2\charscalex100 that the sinner has been reconciled to God and not that God h as been reconciled \up0 \expndtw-3\charscalex100 to the sinner. \par\pard\ql \li 1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\f s24 THE TWO ASPECTS OF RECONCILIATION \par\pard\qj \li1800\sb0\sl-277\slmult0 \p ar\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex104 \ ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 One-way Reconciliatio n\ul0\nosupersub\cf8\f9\fs24 : We have chosen this term to describe the work \li ne \up0 \expndtw0\charscalex103 which Christ has done in order to change the rel ationship of the world to God. \line \up0 \expndtw-1\charscalex100 This might be described simply as the removing of all barriers which stood in the \line \up0 \expndtw0\charscalex107 way of a righteous God's granting salvation to sinners. Or it might be called \line \up0 \expndtw-1\charscalex100 simply the provision of salvation. This aspect of reconciliation is not to be \line \up0 \ expndtw-2\charscalex100 equated with personal salvation. Christ reconciled the w orld to God, regardless of \line \up0 \expndtw0\charscalex100 whether anyone in the world receives that reconciliation. The fact that the world \line \up0 \expn dtw-3\charscalex100 has been reconciled does not mean that the world has been sa ved. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\chars calex105 As far as God is concerned He has done nothing against man, so that He \line \up0 \expndtw0\charscalex100 needs to do nothing to set Himself right with man. Man is the offender and is the \line \up0 \expndtw0\charscalex100 one that needs to do something to satisfy the righteousness of God. But man as \line \up 0 \expndtw0\charscalex105 a sinner is unable to satisfy justice, except it be to suffer the eternal and just \line \up0 \expndtw0\charscalex102 condemnation of sin. It is here that Christ steps into the picture. Paul says that \line \up0 \e xpndtw0\charscalex100 "God was in Christ, reconciling the world unto Himself." T

he sinless man, Christ \line \up0 \expndtw0\charscalex107 Jesus, was able to do what no other man could do. He suffered the eternal \line \up0 \expndtw0\charsca lex100 consequences of sin and perfectly satisfied the righteous claims of God a gainst \line \up0 \expndtw0\charscalex102 the sinner. This work of Christ comple tely changed the status of the world with \line \up0 \expndtw0\charscalex105 God . It did not save the world but it removed every obstacle which otherwise \line \up0 \expndtw0\charscalex105 would have made it impossible for the love of God t o save sinners whom the \line \up0 \expndtw0\charscalex100 justice of God must, condemn. The case is analogous to a man who would woo \line \up0 \expndtw0\chars calex102 back to himself an unfaithful wife. He takes the blame upon himself and makes \line \up0 \expndtw-2\charscalex100 satisfaction for every wrong she has committed. The wife in this act is not thereby \line \up0 \expndtw0\charscalex10 0 automatically restored, but the husband has effected a one-sided reconciliatio n \line \up0 \expndtw-2\charscalex100 so that nothing now stands in the way of h er being received back into a congenial \line \up0 \expndtw0\charscalex103 relat ionship. Whether the reconciliation will become two-sided and actual \li ne \up0 \expndtw-3\charscalex100 depends upon her acceptance of the provision wh ich has been made. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \ expndtw0\charscalex105 If this view of 2 Corinthians 5:19 is not accepted, then it would appear that \line \up0 \expndtw0\charscalex100 there are only two a lternatives. In either case the reconciliation would be \line \up0 \expnd tw0\charscalex102 tantamount to salvation. In this case we would have to conclud e either that the \line \up0 \expndtw0\charscalex100 whole world being reconcile d is saved, which is universal reconciliation, or else \line \up0 \expndtw0\char scalex102 the world means only the elect. But as Chafer has been quoted: "the wo rld... is \line \up0 \expndtw0\charscalex100 never by any stretch of exegesis ma de to represent the elect who are saved out \line \up0 \expndtw-2\charscalex100 of it." Therefore, if it be admitted that even one person will finally be eterna lly lost, \line \up0 \expndtw-3\charscalex100 the explanation here given of this passage must be accepted as true. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\ pard\qj\li1800\ri1611\sb38\sl-260\slmult0\fi280 \up0 \expndtw0\charscalex100 2. \ul0\nosupersub\cf9\f10\fs24 Two-way Reconciliation\ul0\nosupersub\cf8\f9\fs24 : By this expression is meant that the two alienated \line \up0 \expndtw-2\charsc alex100 parties are actually brought together in a complete reconciliation. In \ ul0\nosupersub\cf12\f13\fs24 2 Corinthians \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\ nosupersub\cf7\f8\fs20 345 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\par d\sb0\sl-240{\bkmkstart Pg347}{\bkmkend Pg347}\par\pard\qj \li1800\sb0\sl-273\sl mult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmu lt0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-2 73\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf12\f13\fs24 5:20\ul0\ nosupersub\cf8\f9\fs24 Paul beseeches men to be reconciled to God. If the death of Christ in and of \up0 \expndtw0\charscalex106 itself effected a complete rec onciliation, where would there be any place for \up0 \expndtw0\charscalex102 pre achers to beseech men to become reconciled? The very fact that this is the \up0 \expndtw0\charscalex100 burden of the evangelist's message is proof reconciliati on is not necessarily the \up0 \expndtw0\charscalex100 equivalent of salvation. Saved people are reconciled in a way in which the world \up0 \expndtw0\charscale x107 is not reconciled. The saved ones have accepted God's provision f or \up0 \expndtw-3\charscalex100 reconciliation and they have peace with God. \p ar\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmu lt0\fi268 \up0 \expndtw0\charscalex103 Romans 5:11 brings out this same truth. H ere Paul speaks of "receiving the \up0 \expndtw0\charscalex104 reconciliation;" hence, reconciliation is something that God has provided, but \up0 \expndtw-3\ch arscalex100 which man must receive in order to benefit by it. \par\pard\ql \li18 00\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs2 4 THE DISPENSATIONAL ASPECT OF RECONCILIATION \par\pard\qj \li1800\sb0\sl-274\sl mult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charsc alex105 \ul0\nosupersub\cf8\f9\fs24 As we have seen, reconciliation is not somet

hing which God has provided \up0 \expndtw0\charscalex105 simply for Israel or fo r the elect: He has provided it for the whole race. But in \up0 \expndtw0\charsc alex105 former dispensations God had His dealings exclusively with His elect nat ion, \up0 \expndtw0\charscalex100 Israel. Even under the ministry of the Twelve, after the death and resurrection of \up0 \expndtw0\charscalex105 Christ, God st ill dealt exclusively with Israel for a time and then with Gentiles \up0 \expndt w-1\charscalex100 through Israel, although only one instance of this is given in the book of Acts (ch. \up0 \expndtw-1\charscalex100 10). But with Israel's reje ction of the gospel of the Kingdom and their subsequent \up0 \expndtw0\charscale x100 casting away, God raised up Paul and gave to him the ministry of reconcilia tion. \up0 \expndtw-2\charscalex100 The fall of Israel spiritually was in this sense the cause for the ministry of \up0 \expndtw0\charscalex108 re conciliation. For this reason Paul states: "For if the casting away of them \up0 \expndtw-1\charscalex100 (Israel) be (result in) the reconciling of the world, what shall the receiving of them \up0 \expndtw-2\charscalex100 be but life from the dead?" (Romans 11:15). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\ li1800\ri1607\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 In order that there be a reconciliation of the world, there had to be an \up0 \expndtw0\charscalex100 alienation of the world first. And while it is true tha t both Jews and Gentiles were \up0 \expndtw-2\charscalex100 sinners by nature, y et it is not true that Israel was alienated from God as were the \up0 \expndtw-1 \charscalex100 Gentiles. \ul0\nosupersub\cf12\f13\fs24 Romans 1:21-32\ul0\nosu persub\cf8\f9\fs24 gives the story of the alienation of the Gentiles. \up0 \expndtw0\charscalex100 However, Israel was God's chosen nation and was nea r to God by reason of the \up0 \expndtw-2\charscalex100 covenants (\ul0\nosuper sub\cf12\f13\fs24 Ephesians 2:12, 17\ul0\nosupersub\cf8\f9\fs24 ). But with the casting away of Israel at the \up0 \expndtw0\charscalex100 beginning of Paul's ministry, Jew and Gentile alike were alienated, and although \up0 \exp ndtw0\charscalex100 the work was accomplished through the cross, it was only at this point that God \up0 \expndtw-3\charscalex100 could announce the ministry of reconciliation for the world. \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard \qj\li1800\ri1608\sb7\sl-277\slmult0\fi294 \up0 \expndtw0\charscalex100 In this connection it is interesting to note that in the context of Romans 5 Paul \line \up0 \expndtw0\charscalex102 goes all the way back to Adam as the natural head o f the whole human race to \line \up0 \expndtw0\charscalex103 show how sin and de ath have passed to every man. And then he shows how \line \up0 \expndtw0\charsca lex102 Christ, the anti-Type of Adam, as the Head of a new race, has brought \line \up0 \expndtw0\charscalex107 reconciliation to the whole world. There is a real sense, of course, in which \line \up0 \expndtw0\charscalex103 sa lvation in any dispensation results in a reconciliation of the sinner with God, \line \up0 \expndtw-1\charscalex100 just as God has displayed His grace in every dispensation, but in a unique sense \line \up0 \expndtw-1\charscalex100 there i s this ministry of reconciliation which involves the whole world and there is \p ar\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosu persub\cf7\f8\fs20 346 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb 0\sl-240{\bkmkstart Pg348}{\bkmkend Pg348}\par\pard\qj \li1800\sb0\sl-260\slmult 0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\s lmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 the dispensatio n of the grace of God that lays aside every barrier-ethnic, cultural, \up0 \expn dtw-2\charscalex100 racial, and anything else which would make a distinction. \p ar\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 UNIVERSAL RECONCILIATION \par\pard\qj \li1800\ri1599\sb264\sl-276\slmult0\fi265 \up0 \expndtw-2\charscal ex100 \ul0\nosupersub\cf8\f9\fs24 The doctrine of Universal Reconciliation is a form of Universalism, the teaching \line \up0 \expndtw0\charscalex100 that all i ntelligent beings will finally be saved. Universalism bases its claims, not \lin e \up0 \expndtw0\charscalex106 upon Scripture, but simply upon the belief that G

od is too loving and kind to \line \up0 \expndtw0\charscalex102 punish sinners i n hell, and that He will therefore take everyone to heaven and, \line \up0 \expn dtw-1\charscalex100 what is usually held, that He will do this apart from any pr ovision which has been \line \up0 \expndtw0\charscalex105 made by the death of C hrist. Universal Reconciliationism, on the other hand, \line \up0 \expndtw0\char scalex100 holds to the necessity of the death of Christ, claiming that it was in the design of \line \up0 \expndtw0\charscalex100 that death to save every falle n being, whether man or angel. This latter doctrine \line \up0 \expndtw0\charsca lex100 is usually associated with one particular religious sect which bases its teaching \line \up0 \expndtw-1\charscalex100 upon what is called the Concordant Version of the Scriptures, edited by Mr. A. E. \line \up0 \expndtw-2\charscalex1 00 Knoch. This version renders Colossians 1:20: "through Him to reconci le the \line \up0 \expndtw0\charscalex105 universe to him (making peace throug h the blood of His cross) through Him, \line \up0 \expndtw-1\charscalex100 wheth er on the earth or in the heaven." The Greek expression \ul0\nosupersub\cf9\f10\ fs24 ta panta\ul0\nosupersub\cf8\f9\fs24 (meaning \line \up0 \expndtw-2\charsca lex100 \ul0\nosupersub\cf9\f10\fs24 the all\ul0\nosupersub\cf8\f9\fs24 ) is here rendered \ul0\nosupersub\cf9\f10\fs24 universe\ul0\nosupersub\cf8\f9\fs24 , hen ce \ul0\nosupersub\cf9\f10\fs24 universal reconciliation\ul0\nosupersub\cf8\f9\f s24 . \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1609\sb16\sl -272\slmult0\fi268 \up0 \expndtw0\charscalex105 There is, first of all, the ques tion of whether \ul0\nosupersub\cf9\f10\fs24 ta panta\ul0\nosupersub\cf8\f9\fs24 means absolutely the \up0 \expndtw0\charscalex100 entire universe of all creat ed beings and things. The expression occurs some 32 \up0 \expndtw-1\charscalex10 0 times in the New Testament and only in 10 of these does Mr. Knoch render it th e \up0 \expndtw-1\charscalex100 universe (\ul0\nosupersub\cf12\f13\fs24 Ephesian s 1:10, 10; 3:9; Philippians 3:21; Colossians 1:16, 16, 17, 20; \up0 \expndtw-1\ charscalex100 Hebrews 1:3;\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\ f13\fs24 Revelation 4:11\ul0\nosupersub\cf8\f9\fs24 ). Obviously in the followin g passages it would \up0 \expndtw-3\charscalex100 be impossible to make \ul0\nos upersub\cf9\f10\fs24 ta panta\ul0\nosupersub\cf8\f9\fs24 to mean the universe: \par\pard\ql \li2064\sb0\sl-276\slmult0 \par\pard\ql\li2064\sb9\sl-276\slmult0 \ up0 \expndtw-2\charscalex100 Acts 17:25: "He giveth to all life and breath, and \ul0\nosupersub\cf9\f10\fs24 all things\ul0\nosupersub\cf8\f9\fs24 (the univers e.)" \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1611\sb1\sl-2 80\slmult0\fi268 \up0 \expndtw0\charscalex100 Romans 8:32: "How shall he no t with him freely give us \ul0\nosupersub\cf9\f10\fs24 all things\ul0\nos upersub\cf8\f9\fs24 (the \up0 \expndtw-3\charscalex100 universe)." \par\pard\q l \li2068\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 1 Corinthians 9:22: "I am made \ul0\nosupersub\cf9\f10\fs24 all things\ul0\nosupersub\cf8\f9\fs24 (the universe) to all men." \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj \li1800\ri1609\sb38\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex103 2 Corinthi ans 12:19: "but we do \ul0\nosupersub\cf9\f10\fs24 all things\ul0\nosupersub\cf8 \f9\fs24 (the universe), dearly beloved, for \up0 \expndtw-3\charscalex100 your edifying." \par\pard\qj \li2066\ri1701\sb53\sl-560\slmult0 \up0 \expndtw-2\char scalex100 Philippians 3:8: "for whom I have suffered the loss of \ul0\nosupersub \cf9\f10\fs24 all things\ul0\nosupersub\cf8\f9\fs24 (the universe)." \up0 \expn dtw-3\charscalex100 Colossians 3:8: "But now ye also put off \ul0\nosupersub\cf9 \f10\fs24 all these\ul0\nosupersub\cf8\f9\fs24 (the universe)." \par\pard\qj \l i1800\ri1605\sb212\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 Revelation 5:13: "such as are in the sea, and \ul0\nosupersub\cf9\f10\fs24 all\ul0\nosuper sub\cf8\f9\fs24 (the universe) that are in \up0 \expndtw-4\charscalex100 them. " \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\sb37\sl-260 \slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 Ta pan ta \ul0\nosupersub\cf8\f9\fs24 may refer to the universe but the context usually indicates \line \up0 \expndtw-1\charscalex100 exceptions, even in a p assage such as Colossians 1:16: "all things were created \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\chars calex100 \ul0\nosupersub\cf7\f8\fs20 347 \par\pard\sect\sectd\fs24\paperw12240\p

aperh15840\pard\sb0\sl-240{\bkmkstart Pg349}{\bkmkend Pg349}\par\pard\qj \li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1 613\sb123\sl-273\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs 24 by him." God and Christ are in the universe, but they were not created by Chr ist. \up0 \expndtw-1\charscalex100 Paul did not suffer the loss of the universe, for he never possessed it. We are not \up0 \expndtw-2\charscalex100 to put off the universe, but only those things mentioned in the context. And surely \up0 \e xpndtw-3\charscalex100 the universe is not in the sea. \par\pard\qj \li1800\ri16 08\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 It is argued, however , that the context of Colossians 1:20 includes all things \up0 \expndtw-1\charsc alex100 that are in heaven and that are in the earth, and that therefore we must make the \up0 \expndtw-1\charscalex100 reconciliation coequal with the creation . Vincent, for example, states: \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\par d\qj\li2520\ri1608\sb1\sl-280\slmult0\fi134 \up0 \expndtw0\charscalex105 All thi ngs (\ul0\nosupersub\cf9\f10\fs24 ta panta\ul0\nosupersub\cf8\f9\fs24 ). Must b e taken in the same sense as in vv. 16, \up0 \expndtw-3\charscalex100 17,18, \u l0\nosupersub\cf9\f10\fs24 the whole\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub \cf9\f10\fs24 universe\ul0\nosupersub\cf8\f9\fs24 , material and spiritual. \par \pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 And in a foo tnote he continues: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ ri1603\sb14\sl-273\slmult0 \up0 \expndtw0\charscalex107 Paul's declarations else where as to the ultimate fate of evil men and \up0 \expndtw0\charscalex102 angel s, must certainly be allowed their full weight; yet such passages as \up0 \expnd tw-2\charscalex100 this and Eph. i. 10, seem to point to a larger purpose of God in redemption \up0 \expndtw-3\charscalex100 than is commonly conceived.\ul0\sup er\cf22\f23\fs23 321 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\c f8\f9\fs24 On the other hand, Paul elsewhere includes another sphere in the univ erse \up0 \expndtw0\charscalex103 besides the things in heaven and in earth: nam ely, \ul0\nosupersub\cf9\f10\fs24 the things under the earth\ul0\nosupersub\cf8\ f9\fs24 , \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Philippia ns \up0 \expndtw-2\charscalex100 2:10\ul0\nosupersub\cf8\f9\fs24 ). Undoubtedly , he places in this category the world of the \up0 \expndtw0\charscalex 102 unsaved which, although unsaved, will one day bow the knee and confess that \up0 \expndtw0\charscalex107 Jesus Christ is Lord to the glory of God. Since Pau l limits the reconciliation \up0 \expndtw-2\charscalex100 ultimately to things i n heaven and in earth in Colossians 1:20, it is evident that he \up0 \expndtw-3\ charscalex100 does not include the things under the earth. \par\pard\qj \li1800\ sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi268 \up0 \exp ndtw-2\charscalex100 Finally Universal Reconciliationists make the mistake of eq uating reconciliation \line \up0 \expndtw0\charscalex100 with personal salvation . As we have already seen, God has reconciled the world \line \up0 \expndtw0\cha rscalex103 to Himself, but the world is not thereby saved. The world must receiv e by faith \line \up0 \expndtw0\charscalex103 the reconciliation which Christ ha s effected before it can be saved. Christ was \line \up0 \expndtw0\charscalex102 once asked: "Lord, are there few that be saved?" Surely if our Lord had known \ line \up0 \expndtw-1\charscalex100 that all would ultimately be saved He would h ave said so, but instead He warned \line \up0 \expndtw-1\charscalex100 His quest ioner to enter in at the strait gate before the door is shut and before the \lin e \up0 \expndtw-2\charscalex100 Lord says to those on the outside, "Depart from me; I know not whence ye are." \par\pard\qj \li1800\ri1572\sb264\sl-276\slmult0\ fi263 \up0 \expndtw0\charscalex104 Whereas reconciliation apparently applies to the angelic realm, salvation is \line \up0 \expndtw-1\charscalex100 expressly li mited to the human realm. In order to effect a salvation for mankind it \line \u p0 \expndtw0\charscalex103 was necessary for the Son of God to take upon himself the nature of man. To \line \up0 \expndtw0\charscalex103 save fallen angels He must have taken upon Himself the nature of angels, but \line \up0 \expndtw-2\cha rscalex100 the Scripture expressly states: "For verily he took not on him the nature of \line \up0 \expndtw0\charscalex102 angels; but he took on h

im the seed of Abraham" (Hebrews 2:16). There is not \line \up0 \expndtw0\charsc alex100 the slightest hint in Scripture of a final restoration and salvation for the Devil and \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\s l-240\slmult0 \par\pard\qj\li1800\ri1633\sb134\sl-240\slmult0 \up0 \expndtw0\cha rscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 321\ul0\nosupersub\c f7\f8\fs20 Marvin R. Vincent, \ul0\nosupersub\cf24\f25\fs20 Word Studies in the New Testament \ul0\nosupersub\cf7\f8\fs20 (New York: Charles Scribner\u8217?s S ons, 1914), \up0 \expndtw-3\charscalex100 Vol. III, p. 475. \par\pard\ql \li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 348 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz386\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g350}{\bkmkend Pg350}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1612\sb186\sl-260\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 his angels who are to be cast into t he lake of fire and to be tormented forever and \up0 \expndtw-3\charscalex100 ev er. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb11\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 Bishop Lightfoot comments on \ul0\nosupersub\c f9\f10\fs24 ta panta\ul0\nosupersub\cf8\f9\fs24 : \par\pard\qj \li2520\ri1605\sb 261\sl-280\slmult0 \up0 \expndtw0\charscalex100 The whole universe of things , material as well as spiritual, shall be \up0 \expndtw-1\charscalex100 r estored to harmony with God. How far this restoration of universal nature \up0 \ expndtw0\charscalex102 may be subjective, as involved in the changed perceptions of man thus \up0 \expndtw0\charscalex100 brought into harmony with God, and how far it may have an objective and \up0 \expndtw-3\charscalex100 independent exis tence, it were vain to speculate.\ul0\super\cf22\f23\fs23 322 \par\pard\ql \li18 00\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs2 4 Chafer states: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1 599\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex104 The phrase, "reconcile al l things," significantly refers to the wider \line \up0 \expndtw0\charscal ex106 classification of \ul0\nosupersub\cf9\f10\fs24 things\ul0\nosupersub\cf8\f 9\fs24 and, in so far as it may involve created beings-\line \up0 \expndtw0\cha rscalex100 fallen angels and unregenerate men-they are, as in Philippians 2:10, 11, \line \up0 \expndtw0\charscalex107 returned to the divine authority. This re storation of divine authority by \line \up0 \expndtw0\charscalex100 Christ is pr esented in 1 Corinthians 15:25-28. The rebellion and anarchy \line \up0 \expndtw 0\charscalex103 of the universe will be put down both by the judgment of the nat ions (cf. \line \up0 \expndtw0\charscalex105 Ps. 2:8, 9: Matt. 25:31-46) and by the millennial reign of Christ (1 Cor. \line \up0 \expndtw0\charscalex102 15:2528). The passage in Acts 3:21, "Whom the heaven must receive \line \up0 \expndt w0\charscalex104 until the times of restitution of all things, which God hath sp oken by the \line \up0 \expndtw0\charscalex102 mouth of all his holy prophets si nce the world began," must be limited to \line \up0 \expndtw0\charscalex103 the things spoken by the prophets, which things have to do with Israel's \line \up0 \expndtw0\charscalex104 future. However, were these Scriptures which assert a re stored divine \line \up0 \expndtw-1\charscalex100 authority to be interpreted as insuring the salvation of all beings in heaven \line \up0 \expndtw0\charscalex1 03 and earth, the immense portion of the Word of God which so positively \line \ up0 \expndtw0\charscalex103 declares the eternal character of man's

lost estate would be \line \up0 \expndtw-3\charscalex100 contradicted.\ul0 \super\cf22\f23\fs23 323 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li 1800\ri1608\sb10\sl-275\slmult0\fi267 \up0 \expndtw-2\charscalex100 \ul0\nosuper sub\cf8\f9\fs24 We conclude, therefore, that the reconciliation of all things in heaven and earth \line \up0 \expndtw0\charscalex102 is the objective reconcilia tion accomplished by Christ, a \ul0\nosupersub\cf9\f10\fs24 reuniting\ul0\nosupe rsub\cf8\f9\fs24 of that which \line \up0 \expndtw0\charscalex100 had become al ienated and separated from God, a changing of the position of a \line \up0 \expn dtw0\charscalex107 world under the just condemnation of God to one in which God may deal in \line \up0 \expndtw-1\charscalex100 kindness and mercy, and ultimate ly the bringing into harmony and subjection the \line \up0 \expndtw0\charscalex1 00 entire creation to God. We may hope with Vincent that there is a larger purpo se \line \up0 \expndtw0\charscalex104 of God in redemption than is commonly conc eived, but we are shut up to that \line \up0 \expndtw0\charscalex100 which God h as revealed in His Word and there is nothing said about the effects \line \up0 \ expndtw-2\charscalex100 of Christ's work in behalf of the angelic realm as far a s salvation is concerned. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\l i1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1 800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li180 0\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb123\sl-230\slmult0 \up0 \expndtw-1\ch arscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 322\ul0\nosupersub\ cf7\f8\fs20 J. B. Lightfoot, \ul0\nosupersub\cf24\f25\fs20 The Epistles of St. Paul: Colossians and Philemon\ul0\nosupersub\cf7\f8\fs20 (London: Macmillan and Co., 1890), \par\pard\ql \li1800\sb1\sl-217\slmult0 \up0 \expndtw-2\charscalex1 00 p. 158. \par\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\super\cf23\f24\fs19 323\ul0\nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupers ub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 Vol. IV, p. 423. \par\par d\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 349 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz390\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g351}{\bkmkend Pg351}\par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800 \sb0\sl-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\s b210\sl-379\slmult0 \up0 \expndtw0\charscalex95 \ul0\nosupersub\cf16\f17\fs48 48 \ul0\nosupersub\cf20\f21\fs32 PROPITIATION TOWARD GOD \par\pard\qj \li1800\sb 0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb182\sl-270\slmult0\fi268 \up0 \exp ndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The English word \ul0\nosupers ub\cf9\f10\fs24 propitiation\ul0\nosupersub\cf8\f9\fs24 comes from the Lat in, meaning to render \up0 \expndtw0\charscalex103 favorable, appease. The Di ctionary gives the following synonyms: atonement, \up0 \expndtw-2\charscalex100 expiation, reconciliation, satisfaction, with the following distinctions: \par\p ard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1605\sb11\sl-275\slmult0 \fi134 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf9\f10\fs24 Atonement\ul0\n osupersub\cf8\f9\fs24 , originally denoting \ul0\nosupersub\cf9\f10\fs24 reco nciliation\ul0\nosupersub\cf8\f9\fs24 , or the bringing into \up0 \expndtw0\ charscalex100 agreement of those who have been estranged, is now chiefly used, a s in \up0 \expndtw0\charscalex100 theology, in the sense of some offering, sacri fice, or suffering sufficient to \up0 \expndtw-2\charscalex100 win forgiveness o r make up for an offense. \ul0\nosupersub\cf9\f10\fs24 Expiation\ul0\nosupersub\ cf8\f9\fs24 is the enduring of the \up0 \expndtw0\charscalex106 full penalty

of a wrong or crime. \ul0\nosupersub\cf9\f10\fs24 Propitiation\ul0\nosupersub\c f8\f9\fs24 is an offering, action, or \up0 \expndtw0\charscalex100 sacrifice th at makes the governing power propitious toward the offender. \up0 \expndtw0\char scalex105 \ul0\nosupersub\cf9\f10\fs24 Satisfaction\ul0\nosupersub\cf8\f9\fs24 denotes the rendering a full legal equivalent for the wrong \up0 \expndtw0\chars calex100 done. \ul0\nosupersub\cf9\f10\fs24 Propitiation\ul0\nosupersub\cf8\f9 \fs24 appeases the lawgiver; satisfaction meets the \up0 \expndtw-3 \charscalex100 requirements of the law.\ul0\super\cf22\f23\fs23 324 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 In the Authorized Ve rsion the word \ul0\nosupersub\cf9\f10\fs24 propitiation\ul0\nosupersub\cf8\f 9\fs24 occurs but three times: \line \up0 \expndtw0\charscalex100 Romans 3 :25; 1 John 2:2; 4:10. It is a translation in the first passage of \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 hilasterion\ul0\ nosupersub\cf8\f9\fs24 , and in the other two of \ul0\nosupersub\cf9\f10\fs24 hi lasmos\ul0\nosupersub\cf8\f9\fs24 . \ul0\nosupersub\cf9\f10\fs24 Hilasterion\ul0 \nosupersub\cf8\f9\fs24 is used in Hebrews 9:5 \line \up0 \expndtw0\charscalex1 04 to describe the mercy-seat which covered the ark and upon which blood was \li ne \up0 \expndtw0\charscalex107 sprinkled once a year on the day of atonement. T he verb form, \ul0\nosupersub\cf9\f10\fs24 hilaskomai\ul0\nosupersub\cf8\f9\fs24 , \line \up0 \expndtw0\charscalex102 occurs twice, once in Luke 18:13 where the publican prayed: "God, \ul0\nosupersub\cf9\f10\fs24 be merciful \line \up0 \exp ndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 (propitiated) to me the sinn er," and again in Hebrews \up0 \expndtw0\charscalex102 2:17: "\ul0\nosupers ub\cf9\f10\fs24 to make \par\pard\ql \li1800\sb4\sl-276\slmult0 \up0 \expndtw-3 \charscalex100 reconciliation\ul0\nosupersub\cf8\f9\fs24 for the sins of the pe ople." \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi303 \up0 \expndtw-1\ch arscalex100 To understand Scriptural propitiation one must understand the typolo gy of the \line \up0 \expndtw-1\charscalex100 tabernacle, since the Holy Spirit has identified this word with the mercy-seat. The \line \up0 \expndtw-1\charscal ex100 mercy-seat was the lid or cover to the ark, made of solid gold, with the f igure of a \line \up0 \expndtw0\charscalex100 cherub standing at each end l ooking down upon the mercy-seat. The ark \line \up0 \expndtw-1\charscalex1 00 contained the two tables of the Law, the Ten Commandments. The Hebrew word \l ine \up0 \expndtw0\charscalex100 for the mercy-seat was \ul0\nosupersub\cf9\f 10\fs24 kapporeth\ul0\nosupersub\cf8\f9\fs24 or covering, from the same root that is \line \up0 \expndtw0\charscalex103 translated \ul0\nosupersub\cf9 \f10\fs24 atonement\ul0\nosupersub\cf8\f9\fs24 throughout the Old Testament. Th e mercy-seat was not \line \up0 \expndtw0\charscalex100 only a cover for the ark ; it also covered the contents of the ark, the Law of God. \line \up0 \expndtw0\ charscalex100 The cherubim are first seen in Scripture guarding the tree of life in the garden of \line \up0 \expndtw0\charscalex103 Eden after Adam and Eve had sinned and had been driven out of the garden. \line \up0 \expndtw0\charscalex10 2 Gold is usually taken to be a symbol of the righteousness of God. Putting all of \line \up0 \expndtw-1\charscalex100 these things together we see the guardian s of God's righteousness looking down \line \up0 \expndtw0\charscalex107 upon Go d's righteous Law. But that Law has been broken by God's people, \line \up0 \exp ndtw0\charscalex100 Israel; the consequences of which merit the judgment of God. But God in mercy \line \up0 \expndtw0\charscalex100 intervenes and provides a s acrifice, the blood of which when sprinkled upon the \line \up0 \expndtw0\charsc alex102 golden lid of the ark transforms it into a mercy seat. Now as the cherub im look \line \up0 \expndtw0\charscalex100 down upon the broken Law they see the blood interposed which has completely \par\pard\ql \li1800\sb0\sl-230\slmult0 \ par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \pa r\pard\ql\li1800\sb32\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf 23\f24\fs20\ul0\super\cf23\f24\fs19 324\ul0\nosupersub\cf7\f8\fs20 \ul0\nosuper sub\cf24\f25\fs20 Practical Standard Dictionary\ul0\nosupersub\cf7\f8\fs20 (New York: Funk and Wagnalls Co., 1927), p. 912. \par\pard\ql \li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\s lmult0 \up0 \expndtw-2\charscalex100 350

{\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz531\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g352}{\bkmkend Pg352}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1615\sb186\sl-260\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 satisfied the righteousness of God. God has been propitiated and now He is free \up0 \expndtw-3\charscalex100 to dea l in mercy with the one who merited judgment. \par\pard\ql \li2068\sb0\sl-276\sl mult0 \par\pard\ql\li2068\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Henc e, Paul can declare: \par\pard\qj \li2520\ri1608\sb261\sl-280\slmult0 \up0 \expn dtw-1\charscalex100 "Being justified freely by his grace through the redemption that is in Christ \up0 \expndtw0\charscalex103 Jesus, Whom God hath set forth to be a propitiation through faith in his \up0 \expndtw0\charscalex100 blood, to d eclare his righteousness for the remission of sins that are past, \up0 \expndtw0 \charscalex102 through the forbearance of God; to declare, I say, at t his time his \up0 \expndtw0\charscalex100 righteousness, that he might be just, and the justifier of him which \up0 \expndtw-3\charscalex100 believ eth in Jesus" (Romans 3: 24-26). \par\pard\qj \li1800\ri1603\sb264\sl-276\slmult 0\fi268 \up0 \expndtw0\charscalex105 The mercy-seat was the place where God coul d meet with His reconciled \line \up0 \expndtw0\charscalex100 child. God said in Exodus 25:22: "There will I meet with thee, and will commune \line \up0 \expndt w0\charscalex102 with thee, from above the mercy seat, from between the two cher ubim." During \line \up0 \expndtw0\charscalex103 the Old Testament dispensation only the high-priest could thus commune with \line \up0 \expndtw0\charscalex104 God as the representative of the whole nation, and that only once a year. But \l ine \up0 \expndtw-2\charscalex100 now Christ has opened up a new and living way into the holiest by His blood (see \line \up0 \expndtw-1\charscalex100 \ul0\nosu persub\cf12\f13\fs24 Hebrews 9:6-12; 10:19-22\ul0\nosupersub\cf8\f9\fs24 ), so t hat the individual worshipper may now come with \line \up0 \expndtw0\charscalex1 00 boldness into the very presence of God, there to meet and commune with Him. \ line \up0 \expndtw0\charscalex103 This is what is meant in Hebrews 4:16: "Let us therefore come boldly unto the \line \up0 \expndtw0\charscalex106 throne of gra ce, that we may obtain mercy, and find grace to help in time of \line \up0 \expn dtw0\charscalex103 need." The throne of righteousness has become a throne of gra ce; the seat of \line \up0 \expndtw0\charscalex100 justice has been transformed into a mercy-seat. And Jesus Christ is set forth as \line \up0 \expndtw-3\charsc alex100 that Mercy-seat. He is the \ul0\nosupersub\cf9\f10\fs24 Hilasterion\ul0\ nosupersub\cf8\f9\fs24 and the \ul0\nosupersub\cf9\f10\fs24 Hilasmos\ul0\nosupe rsub\cf8\f9\fs24 . \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi280 \up0 \ expndtw-2\charscalex100 One is struck with the great contrast between the Script ural view of propitiation \line \up0 \expndtw0\charscalex106 and that presented by religions of the world. The religion of the natural man \line \up0 \expndtw0\ charscalex100 supposes that God is angry with the sinner and that the sinner must do \line \up0 \expndtw0\charscalex100 something to appease God, s o that God will be favorably disposed toward him. \line \up0 \expndtw-1\charscal ex100 The Bible presents an altogether different kind of God. We are told that w hile we \line \up0 \expndtw0\charscalex104 were yet sinners God loved us and Chr ist died for us (Romans 5:8). Although \line \up0 \expndtw0\charscalex104 man ha s alienated himself from God, and although God cannot look upon sin \line \up0 \ expndtw0\charscalex106 without judging it, God needed not anything to be done to

win His favor. He \line \up0 \expndtw-2\charscalex100 Himself not only loved th e sinner, but He gave Himself as a satisfaction for man's \line \up0 \expndtw0\c harscalex105 sins, and now, instead of asking man to do something to win His fav or, He is \line \up0 \expndtw-2\charscalex100 beseeching man to be reconciled to God through the work that Christ has already \line \up0 \expndtw-3\charscalex10 0 done. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1613\sb10\ sl-275\slmult0\fi295 \up0 \expndtw0\charscalex100 John states that this propitia tion is not only for the sins of the believers, or the \up0 \expndtw-2\charscale x100 elect, but also for the whole world. "And he is the propitiation for our si ns: and not \up0 \expndtw0\charscalex100 for ours only, but also for the sins of the whole world" (1 John 2:2). The question \up0 \expndtw0\charscalex100 of whe ther Christ died for all men or only for the elect will be discussed fully in a \up0 \expndtw-3\charscalex100 future chapter. \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb153\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ ul0\nosupersub\cf7\f8\fs20 351 \par\pard\sect\sectd\fs24\paperw12240\paperh15840 \pard\sb0\sl-240{\bkmkstart Pg353}{\bkmkend Pg353}\par\pard\qj \li1800\sb0\sl-27 3\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\ slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\ sl-273\slmult0\fi305 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Th e other reference in John's epistle to propitiation is in 4:10: "Herein is love, \up0 \expndtw-1\charscalex100 not that we loved God, but that He loved us, and sent his Son to be the \up0 \expndtw0\charscalex103 propitiation for our sins." This verse reinforces the statement above that \up0 \e xpndtw-3\charscalex100 salvation, of which propitiation is but a part, originate d with God. \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi268 \up0 \expndtw 0\charscalex104 The publican's prayer in \ul0\nosupersub\cf12\f13\fs24 Luke 18: 13\ul0\nosupersub\cf8\f9\fs24 has been much misunderstood. It is a \line \up0 \ expndtw-1\charscalex100 favorite verse with many evangelists who have their new converts pray: "God be \line \up0 \expndtw-2\charscalex100 merciful to me a sinn er, and save me, for Jesus' sake." As noted earlier, the word \line \up0 \expndt w-2\charscalex100 for \ul0\nosupersub\cf9\f10\fs24 be merciful\ul0\nosupersub\cf 8\f9\fs24 is be propitiated. While it is understood that we have every right to \line \up0 \expndtw0\charscalex100 ask God to be merciful to us in the everyday events of life, does the sinner have \line \up0 \expndtw-1\charscalex100 the ri ght to ask God to be merciful in the context of the publican's prayer? Should \l ine \up0 \expndtw0\charscalex103 a sinner ask God to be propitiated to him? Disp ensationally, this was a proper \line \up0 \expndtw0\charscalex103 prayer for th e publican, who brought his animal sacrifice and prayed that God \line \up0 \exp ndtw0\charscalex102 would accept his sacrifice as a propitiation for his sins, b ut since that time God \line \up0 \expndtw0\charscalex102 has provided a complet e and perfect propitiation. There is no need now to ask \line \up0 \expndtw0\cha rscalex103 God to be propitious; He already is. All the sinner needs to do is to accept the \line \up0 \expndtw-2\charscalex100 provision God has made. One migh t as well pray that God would send His Son to \line \up0 \expndtw-3\charscalex10 0 die for our sins as to pray the publican's prayer today. \par\pard\ql \li2063\ sb0\sl-276\slmult0 \par\pard\ql\li2063\sb8\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 We conclude with a quotation from William Owen Carver: \par\pard\qj \li2 520\ri1601\sb264\sl-276\slmult0\fi134 \up0 \expndtw0\charscalex105 The basal ide a in Heb terms is that of covering what is offensive, so \line \up0 \expndtw0\ch arscalex102 restoring friendship, or causing to be kindly disposed. The Gr terms lack \line \up0 \expndtw0\charscalex103 the physical reference to covering but introduce the idea of friendliness \line \up0 \expndtw0\charscalex100 where ant agonism would be natural; hence graciousness. Naturally, \line \up0 \expnd tw0\charscalex103 therefore, the idea of expiation entered into the concept. It is esp. to be \line \up0 \expndtw0\charscalex107 noted that all provisions for t his friendly relation as between God and \line \up0 \expndtw0\charscalex100 offe nding man find their initiation and provision in God and are under His \line \up 0 \expndtw0\charscalex102 direction, but involve the active response of m

an. All heathen and \line \up0 \expndtw0\charscalex107 unworthy conceptions are removed from the Christian notion of \line \up0 \expndtw-1\charscalex 100 propitiation by the fact that God Himself proposed, or "set forth," Christ a s \line \up0 \expndtw-1\charscalex100 the "mercy-seat," and that this is the sup reme expression of ultimate love. \line \up0 \expndtw0\charscalex103 God had all the while been merciful, friendly, "passing over" man's sins \line \up0 \expndt w0\charscalex106 with no apparently adequate, or just, ground for doing so. Now in the \line \up0 \expndtw-1\charscalex100 blood of Christ sin is condemned and expiated, and God is able to \line \up0 \expndtw0\charscalex106 esta blish and maintain His character for righteousness, while He \line \up0 \expndtw-2\charscalex100 continues and extends His dealing in gracious lo ve with sinners who \line \up0 \expndtw0\charscalex100 exercise faith in J esus. The propitiation originates with God, not to \line \up0 \expndtw0\c harscalex104 appease Himself, but to justify Himself in His uniform kindness to men \line \up0 \expndtw-3\charscalex100 deserving harshness.\ul0\super\cf22\f23\ fs23 325 \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\ slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\sl mult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1625\sb234\sl -240\slmult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs19 325\ul0\nosup ersub\cf7\f8\fs20 William Owen Carver, \ul0\nosupersub\cf24\f25\fs20 Internatio nal Standard Bible Encyclopedia\ul0\nosupersub\cf7\f8\fs20 (Chicago: The Howard -Severance \up0 \expndtw-3\charscalex100 Co., 1915), Vol. IV, p. 2467. \par\pard \ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 352 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz367\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g354}{\bkmkend Pg354}\par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800 \sb0\sl-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\s b210\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 49 \ul0\nosupersub\cf20\f21\fs32 DEFECTIVE THEORIES OF CHRIST'S DEATH \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb32\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The various theories w hich have been formulated to explain the meaning of \line \up0 \expndtw0\charsca lex104 Christ's death may be classified under two heads: 1. Those that interpre t His \line \up0 \expndtw0\charscalex100 death as satisfying a principle within the Divine nature, and 2. Those that see no \line \up0 \expndtw-2\charscalex100 need of such satisfaction. Needless to say, the view here taken which has \line \up0 \expndtw0\charscalex107 already been set forth, is that the dea th of Christ was necessary in order to \line \up0 \expndtw0\charscalex100 satisf y the demands of God's justice and holiness and that this is what is meant \line \up0 \expndtw0\charscalex100 by propitiation. The attitude which one holds towa rds sin and its punishment will \line \up0 \expndtw-1\charscalex100 no doubt col or the interpretation placed upon the death of Christ. One who holds \line \up0 \expndtw0\charscalex100 a very light view of sin or who believes that since God permitted sin He, and not \line \up0 \expndtw0\charscalex100 man, is responsible for it, will see little if any need for the death of Christ. Those \line \up0 \ expndtw-1\charscalex100 who feel that God is free to forgive sin without any sat isfaction being rendered to \line \up0 \expndtw0\charscalex100 Divine justice ar e prone to look upon Christ's death either as a great tragedy or \line \up0 \exp ndtw0\charscalex100 as an example to follow in the fight for right or as an even

t which God permitted \line \up0 \expndtw-2\charscalex100 in order to show man h ow sinful he is and thereby to lead him to repentance. \par\pard\ql \li1800\sb0\ sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 THE COMMERCIAL THEORY \par\pard\qj \li1800\sb0\s l-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi279 \up0 \expndtw -1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This theory was first promulgated b y Anselm, Archbishop of Canterbury, in the \line \up0 \expndtw0\charscalex100 el eventh century. It is believed that the exaggerated ideas respecting t he \line \up0 \expndtw0\charscalex100 authority of popes and emperors in those d ays, when the highest offense known \line \up0 \expndtw-1\charscalex100 to law w as the dishonor done to their majesty, had a definite influence in shaping \line \up0 \expndtw0\charscalex100 Anselm's views. He held that sin violates the hono r and majesty of God and that \line \up0 \expndtw0\charscalex102 God's honor dem ands that sin be punished. His view is called the Commercial \line \up0 \expndtw 0\charscalex100 Theory because it places a disproportionate weight upon those pa ssages which \line \up0 \expndtw0\charscalex100 represent the death of Christ un der the analogy of a commercial transaction as \line \up0 \expndtw0\charscalex10 3 the payment of a debt or of a ransom. Strong calls it also the \ul0\nosupersub \cf9\f10\fs24 Criminal Theory\ul0\nosupersub\cf8\f9\fs24 . \line \up0 \expndtw-3 \charscalex100 Fisher states: \par\pard\qj \li2520\ri1601\sb264\sl-277\slmult0\f i146 \up0 \expndtw0\charscalex101 Anselm's view is that a debt is due to God, th at amends must be made \up0 \expndtw0\charscalex104 for the dishonor to Him. Thi s satisfaction is not said to be the vicarious \up0 \expndtw0\charscalex108 endu rance of the penalty of sin. No stress is laid on the sufferings of \up0 \expndt w0\charscalex104 Christ. It is not His passive obedience that satisfies. Nor is it the active \up0 \expndtw0\charscalex100 obedience of Christ, \ul0\nosupersub\ cf9\f10\fs24 simply considered\ul0\nosupersub\cf8\f9\fs24 . It is the supereroga tory gift of His \up0 \expndtw0\charscalex104 life. It was an act of obedience, but a supererogatory act of obedience. \up0 \expndtw0\charscalex102 Therein lies its merit, its moral value, its capacity to procure forgiveness \up0 \expndtw-3 \charscalex100 for the ill-deserving.\ul0\super\cf22\f23\fs23 326 \par\pard\qj \ li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi279 \ up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It is interesting to un derstand how Anselm thought this gift of Christ's life could \line \up0 \expndtw 0\charscalex104 accrue to the advantage of the sinner. He believed that it was n ecessary that \line \up0 \expndtw0\charscalex100 God should reward Christ for ma king such a gift, but Christ by virtue of His Deity \line \up0 \expndtw-1\charsc alex100 already possesses all things and hence He could not receive anything add itional. \line \up0 \expndtw-1\charscalex100 He therefore gives His reward to those He came to save as a work of \par\pard\ql \li1800\sb0\sl-230\s lmult0 \par\pard\ql\li1800\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul 0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 326\ul0\nosupersub\cf7\f8\fs20 Ge orge Fisher, \ul0\nosupersub\cf24\f25\fs20 History of Christian Doctrine\ul0\nos upersub\cf7\f8\fs20 (New York: Charles Scribner's Sons, 1927), p. 221. \par\par d\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 353 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz361\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g355}{\bkmkend Pg355}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s

b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 supererogation, that is, as a meritor ious act in excess of the demands of duty. \line \up0 \expndtw0\charscalex100 Th e Roman Catholic doctrine of the treasury of merits is based upon th e \line \up0 \expndtw-2\charscalex100 supposed works of supererogation both on t he part of Christ and of the saints. \par\pard\qj \li1800\sb0\sl-274\slmult0 \pa r\pard\qj\li1800\ri1601\sb13\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex103 T hiessen states that Anselm's theory is regarded by many conservatives as \line \ up0 \expndtw0\charscalex104 the true view.\ul0\super\cf22\f23\fs23 327\ul0\nosup ersub\cf8\f9\fs24 However, we are quite sure that he did not mean that many \ line \up0 \expndtw-1\charscalex100 conservative Protestant scholars accept the w hole of Anselm's theory, but rather \line \up0 \expndtw0\charscalex106 that they regard the death of Christ mainly as a payment for the debt of sin. \line \up0 \expndtw0\charscalex103 Although Anselm's theory included some unscriptural idea s and speculations, \line \up0 \expndtw0\charscalex104 such as the notion that t he number of the elect must equal the number of the \line \up0 \expndtw-1\charsc alex100 fallen angels, he was correct in recognizing that there was something in the very \line \up0 \expndtw-1\charscalex100 nature of God that needed to be sa tisfied and that it was satisfied by the death of \line \up0 \expndtw0\charscale x100 Christ. Buswell says: "We are thankful to Anselm, therefore, for enunciatin g the \line \up0 \expndtw0\charscalex100 principle that, if any sinner is to be saved, there must be, by ontological \line \up0 \expndtw0\charscale x100 necessity, a full satisfaction of the righteous justice of the very charact er of God \line \up0 \expndtw-4\charscalex100 Himself."\ul0\super\cf22\f23\fs23 328 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE GOVERNMENTALTHE ORY \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-2 73\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Hugo G rotius, a Dutch theologian of the seventeenth century, originated this \line \up 0 \expndtw0\charscalex102 theory. Thiessen quotes Miley to show that this is the view taken by Wesleyan \line \up0 \expndtw0\charscalex103 soteriology, which excludes the satisfaction theory and requires the \line \up0 \expn dtw0\charscalex103 governmental as the only theory consistent with itself .\ul0\super\cf22\f23\fs23 329 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f 9\fs24 It is called \par\pard\qj \li1800\ri1600\sb6\sl-275\slmult0 \up0 \expnd tw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 governmental \ul0\nosupersub\cf8 \f9\fs24 because it supposes that God's government of the universe cannot \line \up0 \expndtw-2\charscalex100 be maintained unless when pardoning a sinner He ex hibits His high regard to His \line \up0 \expndtw0\charscalex100 law, which He d id when He accepted the sufferings of Christ as a substitute for \line \up0 \exp ndtw0\charscalex102 the penalty of the broken law. Since Grotius did not believe that there was any \line \up0 \expndtw0\charscalex100 principle within the divi ne nature which needed to be satisfied before God could \line \up0 \expndtw0\cha rscalex104 justify the sinner, it may be asked, Why could God not have saved the sinner \line \up0 \expndtw0\charscalex102 entirely apart from the death of Chri st? The answer, according to this theory, is \line \up0 \expndtw0\charscalex100 given by Berkhof: "He had to reveal in some way the inviolable nature of the law \line \up0 \expndtw0\charscalex106 and His holy displeasure against sin, in ord er that he, the moral Ruler of the \line \up0 \expndtw-3\charscalex100 universe, might be able to maintain His moral government.''\ul0\super\cf22\f23\fs23 330 \ par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slm ult0\fi283 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 No one will deny that there is an element of truth in this theory. The death of \line \up0 \ expndtw0\charscalex100 Christ does show God's hatred of sin, and it no doubt doe s secure the interests \line \up0 \expndtw-1\charscalex100 of divine government, but these are only subordinate elements. It does make the \line \up0 \expndtw0\ charscalex100 death of Christ to be a kind of satisfaction, not to any principle within the Divine \line \up0 \expndtw0\charscalex104 nature, but merely a satis faction to the necessities of government. It seeks to \line \up0 \expndtw0\chars calex102 uphold the law of God, but it errs in making it to be, not an expressio

n of God's \line \up0 \expndtw0\charscalex102 nature, but an expression of God's arbitrary will. Thus the penalty for breaking \par\pard\qj \li1800\sb0\sl-220\s lmult0 \par\pard\qj\li1800\ri1641\sb51\sl-220\slmult0 \up0 \expndtw0\charscalex1 00 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 327\ul0\nosupersub\cf7\f8\fs 20 Henry C. Thiessen, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nos upersub\cf7\f8\fs20 (Grand Rapids: Win. B. Eerdmans Publishing Co., 1951), p. \ line \up0 \expndtw-2\charscalex100 319. \par\pard\qj \li1800\ri1622\sb0\sl-240\s lmult0 \up0 \expndtw0\charscalex103 \ul0\super\cf23\f24\fs19 328\ul0\nosupersub\ cf7\f8\fs20 James Oliver Buswell, \ul0\nosupersub\cf24\f25\fs20 A Systematic Th eology of the Christian Religion\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Zond ervan \up0 \expndtw-3\charscalex100 Publishing House, 1962), Vol. II, p. 87. \pa r\pard\ql \li1800\sb1\sl-196\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf 23\f24\fs19 329\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\f s20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 318. \par\pard\ql \li1800\sb16\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 330\ul0\nosupe rsub\cf7\f8\fs20 L. Berkhof, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941) , p. 389. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 354 {\shp {\*\shpinst\shpleft1800\shptop12916\shpright4680\shpbottom12936\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz386\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g356}{\bkmkend Pg356}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1607\sb118\sl-274\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 the law is not to satisfy justice but merely to deter man from further breaking of \line \up0 \expndtw0\charscalex109 the law. And herein is one of the basic errors of the theory. It teaches that \ line \up0 \expndtw0\charscalex100 Christ's death was \ul0\nosupersub\cf9\f10\fs2 4 a substitute for the penalty\ul0\nosupersub\cf8\f9\fs24 , and not, as orthodox theologians \line \up0 \expndtw-2\charscalex100 have held, \ul0\nosupersub\cf9\ f10\fs24 an equivalent substituted penalty\ul0\nosupersub\cf8\f9\fs24 . Grotius held that the death of Christ \line \up0 \expndtw0\charscalex103 was a "penal example" and not the penalty itself. It was not the actual \line \up0 \expndtw0\charscalex105 punishment for sin, but only a symbol of it. It is as t hough a man had evaded \line \up0 \expndtw0\charscalex105 taxes of a million dol lars and the government accepted a token payment of a \line \up0 \expndtw0\chars calex107 thousand dollars from a friend as a settlement. The thousand dollars wa s a \line \up0 \expndtw0\charscalex104 substitute for the one million; it was no t an equivalent substituted penalty. An \line \up0 \expndtw0\charscalex103 equiv alent substituted penalty might have been the turning over of real estate \line \up0 \expndtw0\charscalex105 worth a million dollars or the giving to the govern ment anything of equivalent \line \up0 \expndtw-3\charscalex100 value. \par\pard \qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\sb11\sl-275\slmult0\fi 282 \up0 \expndtw-1\charscalex100 It is evident that Christ's sufferings for the sin of the world were not identical in \line \up0 \expndtw-2\charscalex100 kind to those of sinners. The unsaved are not to be punished by being nailed to a \l ine \up0 \expndtw0\charscalex100 cross or by having their side pierced with a sp ear. The unsaved will be punished \line \up0 \expndtw0\charscalex102 by being ca st into the lake of fire and that punishment will continue forever, but \line \u

p0 \expndtw0\charscalex100 Christ was not cast into the lake of fire and His suf ferings were of comparatively \line \up0 \expndtw0\charscalex100 brief duration . But the Scripture surely presents those sufferings as being \line \up 0 \expndtw-2\charscalex100 equivalent to the punishment due for the sins of the world. The demands of God's \line \up0 \expndtw0\charscalex108 holy law were ful ly met by that death. Hence, Christ suffered an equivalent \line \up0 \expndtw0\ charscalex102 substituted penalty. How He could do this is seen primarily in the dignity of His \line \up0 \expndtw-1\charscalex100 person as the infinite Son o f God. There would be no comparison in the suffering \line \up0 \expndtw0\charsc alex100 of a drunken vagrant who had been in jail a hundred times be fore being \line \up0 \expndtw0\charscalex104 incarcerated for thirty days, and that of the most virtuous citizen enduring the \line \up0 \expndtw0\charscalex1 06 same sentence. And what of His absolute purity and sinlessness as He was \lin e \up0 \expndtw0\charscalex100 hanging in shame and nakedness before the jeering multitudes, being made sin \line \up0 \expndtw0\charscalex100 for us? Not on ly was the punishment Christ bore beyond comprehension \line \up0 \expndt w0\charscalex103 because of the dignity of His person, but also because of the s ensitivity of His \line \up0 \expndtw0\charscalex100 character to sin. A grain o f sand in one's shoe may cause some discomfort, but \line \up0 \expndtw-1\charsc alex100 what is it compared with the suffering produced by that same grain of sa nd in the \line \up0 \expndtw0\charscalex102 eye? Because of who He was He could and did bear in those few hours on the \line \up0 \expndtw-2\charscalex100 Cros s all of the punishment due a world of sinners in the lake of fire for ever. \pa r\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmu lt0\fi320 \up0 \expndtw0\charscalex100 The Governmental Theory has other defects also. It fails to explain why God \up0 \expndtw0\charscalex100 did not send Chr ist to die in Adam's generation, if the purpose of His death was \up0 \expndtw0\ charscalex102 to deter man from sinning as he looked upon this exhibition of the execution of \up0 \expndtw0\charscalex107 the wrath of God upon sin. In what wa y could the value of Christ's death be \up0 \expndtw0\charscalex107 retroactive to the millions who lived during the centuries before His coming, \up0 \expndtw0 \charscalex100 according to this theory? Also, if God could accept a substitute or token penalty \up0 \expndtw0\charscalex103 for the purpose of displaying His displeasure with sin, He could just as well, or \up0 \expndtw0\charscalex100 bet ter, have selected a guilty person who deserved to be punished, rather than \up0 \expndtw-3\charscalex100 using His own sinless and innocent Son. Buswell states : \par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\ri1608\sb38\sl-260 \slmult0\fi168 \up0 \expndtw0\charscalex100 The basic fallacy of the governmenta l view is, it seems to me, failure to \line \up0 \expndtw0\charscalex100 recogni ze the logical implications of the holiness of our God. With this \par\pard\ql \ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndt w-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 355 \par\pard\sect\sectd\fs24\pape rw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg357}{\bkmkend Pg357}\par\pard\q j \li2520\sb0\sl-274\slmult0 \par\pard\qj\li2520\sb0\sl-274\slmult0 \par\pard\qj \li2520\sb0\sl-274\slmult0 \par\pard\qj\li2520\sb0\sl-274\slmult0 \par\pard\qj\l i2520\ri1603\sb118\sl-274\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\ cf8\f9\fs24 goes a failure to realize that the punishment of an innocent person cannot \line \up0 \expndtw-2\charscalex100 in any way maintain even "public just ice," to say nothing of "divine justice." \line \up0 \expndtw0\charscalex108 It is true that the forces of the law sometimes "make an example" in \line \up0 \ex pndtw-1\charscalex100 punishing one, or a few, offenders, but such an "example" is an admission \line \up0 \expndtw0\charscalex100 of the inability of the law t o apprehend the other offenders. Furthermore it \line \up0 \expndtw0\charscalex1 02 is not an example," unless the party or parties punished are themselves \line \up0 \expndtw0\charscalex104 offenders, and thus representative of those whom t he law is unable to \line \up0 \expndtw-3\charscalex100 apprehend.\ul0\super\cf2 2\f23\fs23 331 \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charsca lex100 \ul0\nosupersub\cf6\f7\fs24 THE MORAL INFLUENCE THEORY \par\pard\qj \li18 00\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \

expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 This theory in some respects is similar to the Governmental view. Buswell \line \up0 \expndtw-2\charscalex100 associates the names of Lelius and Faustus Socinus of the sixteenth century wit h \line \up0 \expndtw0\charscalex100 this theory.\ul0\super\cf22\f23\fs23 332\u l0\nosupersub\cf8\f9\fs24 Strong connects it with the views of Bushne ll in America; \line \up0 \expndtw0\charscalex100 Roberson, Maurice, Campbell, and Young in Great Britain; and Schleiermacher \line \up0 \expndtw-1\charscalex 100 and Ritschl in Germany.\ul0\super\cf22\f23\fs23 333\ul0\nosupersub\cf8\f9\fs 24 Hodge says there are three forms of the theory: (1) \line \up0 \expndtw0 \charscalex100 The view that the teachings of Christ are the means of salvation rather than His \line \up0 \expndtw-1\charscalex100 death, (2) The view that Chr ist's death saves us, not on the basis of sacrifice but \line \up0 \expndtw-1\ch arscalex100 of martyrdom. His death gives assurance that what He taught of the l ove of God, \line \up0 \expndtw0\charscalex103 forgiveness, etc., were true. (3) The view that the self-sacrificing love of Christ \line \up0 \expndtw0\charscal ex103 exerts a moral influence upon men which causes them to repent and live hol y \line \up0 \expndtw0\charscalex102 lives.\ul0\super\cf22\f23\fs23 334\ul0\nosu persub\cf8\f9\fs24 This latter view has also been called the Love of God theo ry. It is the \line \up0 \expndtw-1\charscalex100 one associated with the views of Bushnell and is the view generally meant by the \line \up0 \expndtw-2\charsca lex100 Moral influence theory. \par\pard\ql \li2065\sb264\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 As an example of this teaching, Thiessen quotes F. W. Rob ertson: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1601\sb10\ sl-275\slmult0\fi134 \up0 \expndtw0\charscalex102 Let no man say that Christ bor e the wrath of God. Let no man say that \line \up0 \expndtw0\charscalex106 God w as angry with His Son. We are sometimes told of a mysterious \line \up0 \expndtw -2\charscalex100 anguish which Christ endured, the consequences of divine wrath, the \line \up0 \expndtw0\charscalex110 sufferings of a heart laden with the conscience of the world's \line \up0 \expndtw-2\charscalex100 tr ansgressions, which He was bearing as if they were His own sins. Do not \line \u p0 \expndtw-1\charscalex100 add to the Bible what is not in the Bible. The Redee mer's conscience was \line \up0 \expndtw-1\charscalex100 not bewildered to feel \ul0\nosupersub\cf9\f10\fs24 that\ul0\nosupersub\cf8\f9\fs24 His own which was \ul0\nosupersub\cf9\f10\fs24 not\ul0\nosupersub\cf8\f9\fs24 His own. He suffere d no \line \up0 \expndtw0\charscalex104 wrath of God .... Christ came into colli sion with the world's evil, and He \line \up0 \expndtw0\charscalex103 bore the p enalty of that daring. He approached the whirling wheel, and \line \up0 \expndtw -2\charscalex100 was torn in pieces. He is the law which governs the conflict wi th evil.\ul0\super\cf22\f23\fs23 335 \par\pard\qj \li1800\sb0\sl-280\slmult0 \pa r\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi324 \up0 \expndtw0\charscalex100 \u l0\nosupersub\cf8\f9\fs24 In other words, according to this view Christ did not suffer \ul0\nosupersub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f9\fs24 our sins as the \line \up0 \expndtw0\charscalex104 Scripture plainly teaches, but He suffere d \ul0\nosupersub\cf9\f10\fs24 in\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersu b\cf9\f10\fs24 with\ul0\nosupersub\cf8\f9\fs24 our sins. It is somewhat \line \ up0 \expndtw0\charscalex104 analogous to that of a man who permits himself to be inoculated with a fatal \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li 1800\sb32\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ ul0\super\cf23\f24\fs19 331\ul0\nosupersub\cf7\f8\fs20 Buswell, \ul0\nosupersub \cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. II, pp. 95, 96. \par\p ard\ql \li1800\sb1\sl-217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\ f24\fs19 332\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\ nosupersub\cf7\f8\fs20 ., Vol. II, p. 93. \par\pard\ql \li1800\sb3\sl-217\slmult 0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 333\ul0\nosupersub\cf7\ f8\fs20 A. H. Strong, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nos upersub\cf7\f8\fs20 (Philadelphia: The Judson Press, 1907), p. 734. \par\pard\q j \li1800\ri1650\sb21\sl-220\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf 23\f24\fs19 334\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24\ f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. E erdmans Publishing Co., 1951), Vol. II, \up0 \expndtw-3\charscalex100 pp. 568, 5

69. \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\ super\cf23\f24\fs19 335\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf 24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 317. \par\pard\ql \li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 356 {\shp {\*\shpinst\shpleft1800\shptop12916\shpright4680\shpbottom12936\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz411\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g358}{\bkmkend Pg358}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1591\sb128\sl-272\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 disease germ in order that the medica l profession may find a cure for the dread \line \up0 \expndtw-2\charscalex100 s courge. But, of course, in the illustration it is not the love of t his man for \line \up0 \expndtw0\charscalex103 humanity which causes him to la y down his life which is the cure; it is simply a \line \up0 \expndtw0\charscale x100 means to the cure. And so, according to this theory, Christ is not the cure ; He is \line \up0 \expndtw0\charscalex102 simply the means of turning men to Go d by the display of His love, and God is \line \up0 \expndtw-2\charscalex100 con sidered to be free to forgive man, even apart from the death of Christ. \par\par d\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\f i263 \up0 \expndtw0\charscalex100 While this theory contains some elements of tr uth, it seriously errs in denying \up0 \expndtw0\charscalex104 any propitiatory work in the death of Christ and in making the appeal to sinful \up0 \expndtw0\ch arscalex100 man primarily an emotional one, practically ruling out any appeal to the will. And \up0 \expndtw0\charscalex106 finally, if Christ's death was only an object lesson to turn sinners to God it is \up0 \expndtw0\charscalex100 diffi cult to understand why God would wait for more than four thousand years of \up0 \expndtw0\charscalex104 human history to give that lesson. The death of Christ c ould have no value or \up0 \expndtw0\charscalex107 meaning to those who lived be fore His coming into the world, but Scripture \up0 \expndtw0\charscalex104 teach es that His death benefited them as well as those of the present \up 0 \expndtw-3\charscalex100 dispensation (\ul0\nosupersub\cf12\f13\fs24 Romans 3: 25\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pa rd\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf 6\f7\fs24 THE MYSTICAL THEORY \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ ql\li2068\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 Hodge states: \par\pard\ql \li2520\sb264\sl-276\slmult0\tx3135\tx7510 \up 0 \expndtw-3\charscalex100 This \tab \up0 \expndtw0\charscalex101 (theory) agre es with the moral view \tab \up0 \expndtw0\charscalex101 (under which it might be \par\pard\qj \li2520\ri1600\sb4\sl-277\slmult0 \up0 \expndtw-1\charsca lex100 included), in that it represents the design of Christ's work to be the \up0 \expndtw-2\charscalex100 production of a subjective effect in the sinner. It produces a change in him. \up0 \expndtw0\charscalex100 It overcomes the evil of his nature and restores him to a state of holiness. \up0 \expndtw0\c harscalex103 The two systems differ, however, as to the means by which this inwa rd \up0 \expndtw0\charscalex100 change is accomplished. According to the o ne it is by moral power \up0 \expndtw0\charscalex100 operating according to the laws of mind by the exhibition of truth and the \up0 \expndtw0\charscalex10 0 exercise of moral influence. According to the other it is by the mysterious \u p0 \expndtw-1\charscalex100 union of God and man, of the divine with the human n

ature, \ul0\nosupersub\cf9\f10\fs24 i.e\ul0\nosupersub\cf8\f9\fs24 ., of divinit y \up0 \expndtw-3\charscalex100 with humanity, brought about by the incarnation. \ul0\super\cf22\f23\fs23 336 \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi 283 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This view is based entirely upon philosophic speculations and has taken many \line \up0 \expndtw0\ charscalex100 different forms during the past centuries. Hodge devotes some eigh t pages to a \line \up0 \expndtw0\charscalex100 discussion of these mystical views. These pages are recommended to the \line \up0 \expndtw-2\charscale x100 student who desires more information on this phase of the subject. Suffice it here \line \up0 \expndtw0\charscalex103 to say that the Scriptures do teach a mystical union of the believer with Christ \line \up0 \expndtw0\charscalex100 w hich is produced by the baptizing work of the Holy Spirit, so that it can be sai d \line \up0 \expndtw0\charscalex100 that Christ is in us and that we are in Chr ist. Mysticism, on the other is the belief \line \up0 \expndtw0\charscalex100 th at man may attain through contemplation and to an immediate consciousness \line \up0 \expndtw0\charscalex100 or knowledge of God, but in to the mystical theory here being considered either \line \up0 \expndtw0\charscalex102 the incarnation or the resurrection or both introduced a new principle of ire into \line \up0 \e xpndtw-3\charscalex100 the whole human race bringing mankind back into union God . \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 336\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0 \nosupersub\cf7\f8\fs20 ., Vol. II, p. 581. \par\pard\ql \li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 357 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz371\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g359}{\bkmkend Pg359}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 THE MARTYR THEORY \par\pard\qj \li1800\sb0\s l-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi297 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 This theory is also known as the Exam ple Theory and the Socinian Theory. It \up0 \expndtw0\charscalex108 holds that t he only value in Christ's death is that it shows how firmly Jesus \up0 \expndtw0 \charscalex102 believed in the principles of His teaching and that this example of His loyalty to \up0 \expndtw-1\charscalex100 truth should have a subjective e ffect upon the sinner, causing him to repent. The \up0 \expndtw0\charscalex105 w hole theory is thoroughly unscriptural, holding as it does that God will grant \ up0 \expndtw0\charscalex106 forgiveness simply upon the basis of repentance. It is one of the theories of \up0 \expndtw-3\charscalex100 salvation by character. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos upersub\cf6\f7\fs24 THE RECAPITULATION THEORY \par\pard\qj \li1800\sb0\sl-273\sl mult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charsc alex107 \ul0\nosupersub\cf8\f9\fs24 Berkhof mentions this as one of the theorie s which emerged in the early \line \up0 \expndtw0\charscalex106 church and quote s Orr: "that Christ recapitulates in Himself all the stages of \line \up0 \expnd tw-1\charscalex100 human life, including those which belong to our state as sinners." Berkhof \line \up0 \expndtw-3\charscalex100 explains: \par\pard

\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1602\sb9\sl-276\slmult0\fi1 34 \up0 \expndtw0\charscalex106 By His incarnation and human life He reverses th e course on which \up0 \expndtw0\charscalex100 Adam by his sin started humanity and thus becomes a new leaven in the \up0 \expndtw0\charscalex100 life of mankin d. He communicates immortality to those who are united to \up0 \expndtw-1\charsc alex100 Him by faith and effects an ethical transformation in their lives, and b y His \up0 \expndtw-2\charscalex100 obedience compensates for the disobedience o f Adam. This, according to \up0 \expndtw-3\charscalex100 Mackintosh, was the \ul 0\nosupersub\cf9\f10\fs24 esoteric\ul0\nosupersub\cf8\f9\fs24 theory of the ear ly church.\ul0\super\cf22\f23\fs23 337 \par\pard\ql \li1800\sb0\sl-276\slmult0 \ par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper sub\cf6\f7\fs24 THE RANSOM TO SATAN THEORY \par\pard\qj \li1800\ri1608\sb261\sl280\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 This is another theory which was held by some of the early church fathers, \up0 \expn dtw0\charscalex100 Origen in particular. The view holds that Satan had, so to sp eak, kidnapped the \up0 \expndtw0\charscalex100 human race, and that God gave Ch rist in death to Satan as a ransom to free the \up0 \expndtw0\charscalex100 race . However, Satan discovered that He was unable to hold Christ, who arose \up0 \e xpndtw-3\charscalex100 from the dead, having broken the chains of death and of S atan. \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi279 \up0 \expndtw-1\cha rscalex100 Modern Seventh Day Adventists also connect Satan with the Atonement b ut in \up0 \expndtw0\charscalex100 a different way. They teach that the s capegoat on the day of Atonement \up0 \expndtw0\charscalex105 (\ul0\nosuper sub\cf12\f13\fs24 Leviticus 16:7-10\ul0\nosupersub\cf8\f9\fs24 ) typified Satan and that the sins of the truly repentant will \up0 \expndtw0\charscalex104 fina lly be placed upon Satan. Van Baalen gives the following quotations from \up0 \e xpndtw-3\charscalex100 their writings: \par\pard\qj \li2520\sb0\sl-280\slmult0 \ par\pard\qj\li2520\ri1624\sb1\sl-280\slmult0\fi156 \up0 \expndtw-1\charscalex100 We dissent from the view that the atonement was made upon the cross, \up0 \expn dtw-3\charscalex100 as is generally held. \par\pard\qj \li2520\ri1608\sb261\sl-2 80\slmult0\fi150 \up0 \expndtw-1\charscalex100 After his ascension, our Saviour was to begin his work as our high priest \up0 \expndtw0\charscalex102 . The bloo d of Christ, while it was to release the repentant sinner from \up0 \expndtw0\ch arscalex106 the condemnation of the law, was not to cancel sin; it would stand o n \up0 \expndtw-3\charscalex100 record in the sanctuary until the final atonemen t. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs1 9 337\ul0\nosupersub\cf7\f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op. cit \ul0\nosupersub\cf7\f8\fs20 ., p. 385. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 358 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz382\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g360}{\bkmkend Pg360}\par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520 \sb0\sl-276\slmult0 \par\pard\qj\li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\s b0\sl-276\slmult0 \par\pard\qj\li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1 603\sb92\sl-276\slmult0\fi129 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f 9\fs24 We are now living in the great day of atonement. In the typical service, \up0 \expndtw-1\charscalex100 while the high priest was making atonement for Isr ael, all were required to \up0 \expndtw-1\charscalex100 afflict their souls by r

epentance of sin and humiliation before the Lord, lest \up0 \expndtw-1\charscale x100 they be cut off from among the people. In like manner, all who would have \ up0 \expndtw0\charscalex100 their names retained in the book of life, should now , in the few remaining \up0 \expndtw-1\charscalex100 days of their probation, af flict their souls before God by sorrow for sin and \up0 \expndtw-3\charscalex100 true repentance.\ul0\super\cf22\f23\fs23 338 \par\pard\ql \li1800\sb0\sl-379\sl mult0 \par\pard\ql\li1800\sb40\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\n osupersub\cf16\f17\fs48 50\ul0\nosupersub\cf20\f21\fs32 THE RESURRECTION OF CHR IST \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1605\sb171\sl276\slmult0\fi314 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In th e preaching of the Gospel oftentimes the death of Christ is presented as \line \ up0 \expndtw0\charscalex103 the sole ingredient of that saving message, whereas the Scripture attests that \line \up0 \expndtw0\charscalex103 apart from His res urrection the believer's faith is vain; he is yet in his sins; and \line \up0 \e xpndtw-1\charscalex100 those who have died have perished (\ul0\nosupersub\cf12\f 13\fs24 1 Corinthians 15:14-18\ul0\nosupersub\cf8\f9\fs24 ). When Paul defines \ line \up0 \expndtw0\charscalex100 the gospel of salvation he includes not only t he fact that Christ died for our sins \line \up0 \expndtw0\charscalex104 accordi ng to the scripture, but also that He was buried, and that He arose the \line \u p0 \expndtw0\charscalex103 third day, according to the scripture (\ul0\nosupersu b\cf12\f13\fs24 1 Corinthians 15:3, 4\ul0\nosupersub\cf8\f9\fs24 ). Again, when Paul \line \up0 \expndtw0\charscalex102 speaks of salvation in Romans 10:9, 10 h e seems to place the emphasis upon \line \up0 \expndtw0\charscalex100 faith in t he resurrection of Christ: "That if thou shalt confess with thy mouth that \line \up0 \expndtw0\charscalex100 Jesus is Lord, and shalt believe in thine heart th at God hath raised him from the \line \up0 \expndtw0\charscalex104 dead, thou sh alt be saved." When Paul preached at Athens he apparently so \line \up0 \expndtw 0\charscalex104 emphasized the resurrection that his hearers received the impres sion that he \line \up0 \expndtw-1\charscalex100 was preaching two new gods: Jesus and the resurrection (anastasis) (\ul0\nosupersub\cf12\f13\fs24 Act s \line \up0 \expndtw0\charscalex103 17:18\ul0\nosupersub\cf8\f9\fs24 ). After P aul had been taken prisoner in Jerusalem and had appeared in \line \up0 \expndtw -1\charscalex100 trial before the Roman governor, Festus, in relaying the charge s to King Agrippa, \line \up0 \expndtw0\charscalex102 stated that the case conce rned certain questions about "one Jesus, which was \line \up0 \expndtw-2\charsca lex100 dead, whom Paul affirmed to be alive" (Acts 25:19). These statements, and many \line \up0 \expndtw-2\charscalex100 similar ones, show the importance and emphasis which Paul, in particular, placed \line \up0 \expndtw-3\charscalex100 u pon the resurrection of Christ as part of His redemptive work. \par\pard\qj \li1 800\ri1605\sb267\sl-273\slmult0\fi264 \up0 \expndtw0\charscalex104 \ul0\nosupers ub\cf6\f7\fs24 The Fact of the Resurrection\ul0\nosupersub\cf8\f9\fs24 . Christ Himself taught that there would be a \up0 \expndtw0\charscalex100 resurrection b oth of the just and the unjust (\ul0\nosupersub\cf12\f13\fs24 Luke 14:14; John 5 :29; Luke 20:27-\line \up0 \expndtw0\charscalex100 36\ul0\nosupersub\cf8\f9\fs24 ). He also claimed that He Himself would rise from the dead (\ul0\nosupersub\cf 12\f13\fs24 Matthew 20:19; \up0 \expndtw-3\charscalex100 27:63; Mark 8:31; 9:31; 10:34; Luke 18:33; 24:7, 46\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1612\sb2\sl-280\slmult0\fi281 \up0 \exp ndtw-1\charscalex100 The Gospel writers all testify to the fact that Jesus Chris t did indeed arise from \up0 \expndtw-2\charscalex100 the dead (\ul0\nosupersub\ cf12\f13\fs24 Matthew 28:6; Mark 16:9; Luke 24:6; John 20:8, 9\ul0\nosupersub\cf 8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\ sb13\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 The burden of the preachi ng at Pentecost was the fact that Israel by wicked \up0 \expndtw0\charscalex100 hands had crucified and slain their Messiah, "Whom God hath raised up, having \u p0 \expndtw0\charscalex100 loosed the pains of death; because it was not possibl e that He should be holden \up0 \expndtw-3\charscalex100 of it." (Acts 2:24). \p ar\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb213\sl-230\slmult0 \ up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 33 8\ul0\nosupersub\cf7\f8\fs20 J. K. VanBaalen, \ul0\nosupersub\cf24\f25\fs20 The

Chaos of Cults\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publi shing Co., 1946), p. 147. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndt w-2\charscalex100 359 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz410\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g361}{\bkmkend Pg361}\par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800 \sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 618\sb69\sl-280\slmult0\fi325 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 Paul not only made the resurrection a vital part of His message but claim s to \line \up0 \expndtw-2\charscalex100 have actually seen the Lord Jesus in Hi s resurrection body (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 15:8\ul0\nosupe rsub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ ri1608\sb8\sl-276\slmult0\fi293 \up0 \expndtw-1\charscalex100 The writer of the Hebrews epistle states: "Now the God of peace, that brought \up0 \expndtw-1\char scalex100 again from the dead our Lord Jesus .... " (Ch. 13:20). Peter opens his first epistle \up0 \expndtw0\charscalex104 with the statement that God has "beg otten us again unto a living hope by the \up0 \expndtw-2\charscalex100 resurrect ion of Jesus Christ from the dead" (1:3). John in the Revelation sees the \up0 \ expndtw0\charscalex100 Lord Jesus revealed in His majesty and hears Him say: "I am he that liveth, and \up0 \expndtw-3\charscalex100 was dead; and, behold, I am alive for evermore" (Revelation 1:18). \par\pard\qj \li1800\ri1608\sb264\sl-276 \slmult0\fi275 \up0 \expndtw-2\charscalex100 Not only is there universal testimo ny throughout the New Testament to the fact \line \up0 \expndtw0\charscalex102 o f the resurrection, but practically every doctrine of the book presupposes and \ line \up0 \expndtw0\charscalex100 takes for granted the fact. For example, how c ould Christ be seated at the right \line \up0 \expndtw0\charscalex100 hand of Go d if He had not arisen from the dead? How could He be a priest ever \line \up0 \ expndtw-2\charscalex100 living to make intercession if He were still dead? Or ho w could He be Head of the \line \up0 \expndtw0\charscalex100 Body, or how could He come back to reign as King of kings, or how could He be \line \up0 \expndtw-3 \charscalex100 the final Judge of all apart from having been raised from the dea d? \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charsca lex107 \ul0\nosupersub\cf6\f7\fs24 Proofs of the Resurrection\ul0\nosupersub\cf8 \f9\fs24 . Luke, the writer of Acts, opens his book by \up0 \expndtw-1\charscale x100 referring to the apostles, "to whom also he showed himself alive after his passion \up0 \expndtw0\charscalex105 by many infallible proofs, being seen of th em forty days, and speaking of the \up0 \expndtw0\charscalex104 things pertainin g to the kingdom of God" (1:3). Thus, the Bible itself, and not \up0 \expndtw0\ charscalex102 merely its defenders, claim many infallible proofs for the resurre ction of Christ. \up0 \expndtw-3\charscalex100 What, then are some of these proo fs? \par\pard\qj \li1800\ri1606\sb265\sl-275\slmult0\fi294 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf9\f10\fs24 Reputable, eyewitness accounts\ul0\nosupers ub\cf8\f9\fs24 . Luke points out that Jesus was seen by the \up0 \expndtw0\chars calex102 apostles, not once, but many times over a period of one and one-third m onths. \up0 \expndtw0\charscalex100 These were not gullible peasants who would b elieve anything: in fact, Mark tells \line \up0 \expndtw0\charscalex104 us that not one of them believed the report from the first eye-witnesses (\ul0\nosupersu b\cf12\f13\fs24 Mark \up0 \expndtw-2\charscalex100 16:11-13\ul0\nosupersub\cf8\f

9\fs24 ). John tells us of one of them, Thomas Didymus, who declared: "Except \u p0 \expndtw-2\charscalex100 I shall see in his hands the print of the nails, and put my finger into the print of the \up0 \expndtw0\charscalex102 nails, and thr ust my hand into his side, I will not believe" (John 20:25). If Jesus \up0 \expn dtw0\charscalex100 did not arise from the dead then these men were either despic able deceivers or \up0 \expndtw0\charscalex100 they were sadly deluded. Both cha rges have been made but without a shred of \up0 \expndtw-3\charscalex100 evidenc e to support them. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\s b9\sl-276\slmult0\tx10305 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\f s24 There were other witnesses beside the apostles\ul0\nosupersub\cf8\f9\f s24 . When Paul wrote \tab \up0 \expndtw-3\charscalex100 1 \par\pard\qj \li18 00\ri1617\sb7\sl-273\slmult0 \up0 \expndtw-1\charscalex100 Corinthians, some twe nty-five years after the death of Christ, he stated that there \up0 \expndtw0\ch arscalex100 were still alive the greater part of five hundred people who on one occasion saw \up0 \expndtw0\charscalex100 Jesus Christ in resurrection (\ul0\nos upersub\cf12\f13\fs24 1 Corinthians 15:6\ul0\nosupersub\cf8\f9\fs24 ). It is rat her difficult to overthrow \up0 \expndtw-3\charscalex100 or negate the united te stimony of five hundred people. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\par d\qj\li1800\ri1609\sb20\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\n osupersub\cf9\f10\fs24 Paul makes claim that He also saw the Lord Jesus in a res urrection body \ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 1 \lin e \up0 \expndtw-1\charscalex100 Corinthians 15:8\ul0\nosupersub\cf8\f9\fs24 ). T he single witness of one man is not valid proof, but this does \line \up0 \expnd tw-1\charscalex100 become a very powerful testimony in view of the fact that thi s confrontation with \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 360 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstar t Pg362}{\bkmkend Pg362}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li180 0\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1591\sb113\sl-275\slmult0 \up0 \expnd tw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 the resurrected Christ is the only explanation for the transformation of a violent \up0 \expndtw-2\charscalex100 p ersecutor of the followers of Jesus into a gentle bond-slave of Chris t who \up0 \expndtw0\charscalex100 suffered the loss of all things for His sake and became the greatest Christian of \up0 \expndtw0\charscalex100 all time. Aga in, it is very difficult to explain such a transformation on the basis of \line \up0 \expndtw-3\charscalex100 hallucination. \par\pard\qj \li1800\ri1609\sb264\s l-277\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Th e Empty Tomb\ul0\nosupersub\cf8\f9\fs24 . All four of the Evangelists testify to the fact that three days \line \up0 \expndtw0\charscalex106 after the burial of Christ the tomb was empty. Most people will admit certain \line \up0 \expndtw-1 \charscalex100 historical facts: that a man by the name of Jesus once lived on t he earth, that He \line \up0 \expndtw0\charscalex100 was crucified on a cross; t hat He was buried in a sepulchre; and that three days \line \up0 \expndtw-1\char scalex100 later His body had disappeared. There are, of course, some modern theo logians \line \up0 \expndtw0\charscalex105 who refuse to accept anything superna tural and claim that nine-tenths of the \line \up0 \expndtw0\charscalex100 Gospe l records is pure myth, but they have no supporting evidence. But it is our \lin e \up0 \expndtw-2\charscalex100 belief that apart from an empty tomb Christianit y could never have begun. \par\pard\qj \li1800\ri1603\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex100 Christianity was not merely a new religion. It was and is the belief in a Person \line \up0 \expndtw0\charscalex103 who claimed to be God in human flesh, who was put to death for our sins and \line \up0 \expndt w0\charscalex105 arose again on the third day. The integrity of the whole Jewish nation was at \line \up0 \expndtw-1\charscalex100 stake. They had crucified eit her a blasphemous deceiver or their Divine Messiah. \line \up0 \expndtw0\charsca lex105 They had heard Jesus claim that He would arise again the third day. Such a \line \up0 \expndtw-1\charscalex100 supernatural event would be proof tha t they were guilty of the latter. They \line \up0 \expndtw-1\charscalex10

0 therefore sealed the tomb with a huge stone and had a Roman guard posted day \ line \up0 \expndtw0\charscalex100 and night to make certain that nothing happene d to the body. It is inconceivable \line \up0 \expndtw0\charscalex107 that a few days later the apostles could stand in the temple and accuse the \line \up0 \ex pndtw-2\charscalex100 leaders of Israel of having murdered their Messiah on the basis that He had been \line \up0 \expndtw0\charscalex103 raised from the dead, if, in fact, that body was still in the tomb and could have \line \up0 \expndtw0 \charscalex100 been produced to silence once and for all any such divine claims for Jesus. And \line \up0 \expndtw0\charscalex102 it is also inconceivable that the disciples in their dejected state of unbelief after \line \up0 \expndtw-2\ch arscalex100 the crucifixion of Christ could have been so transformed as to accus e publicly the \line \up0 \expndtw0\charscalex100 rulers of the Jews of this cri me unless they were very certain that the tomb was \line \up0 \expndtw-4\charsca lex100 empty. \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi317 \up0 \expnd tw0\charscalex100 There are only three possible explanations for the disappearan ce of the body \line \up0 \expndtw0\charscalex100 of Jesus from the tomb. First is the supposition that Jesus had not actually died; \line \up0 \expndtw0\charsc alex106 that He revived and escaped from the tomb. To believe this is to believe the \line \up0 \expndtw-2\charscalex100 impossible. It is incredible that man who had been through the torture of Roman \line \up0 \expndtw0\charscalex100 sc ourgings, who had been spiked to a Roman cross all day, who was examined \line \ up0 \expndtw0\charscalex100 by soldiers and was found to be dead, but to make su re was pierced by a spear \line \up0 \expndtw0\charscalex100 to drain the blood from His body, could not only survive but remain alive without \line \up0 \expnd tw-2\charscalex100 food or water for three days in the tomb and regain sufficien t strength to roll away \line \up0 \expndtw0\charscalex100 the stone from the en trance of the tomb and then overcome the Roman soldiers \line \up0 \expndtw-3\ch arscalex100 and escape. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1 800\ri1608\sb20\sl-270\slmult0\fi308 \up0 \expndtw-1\charscalex100 The second po ssibility is that someone removed His body from the tomb. The \line \up0 \expndt w0\charscalex104 Jewish leaders bribed the soldiers to say that the disciples ca me at night and \line \up0 \expndtw0\charscalex102 stole the body while they wer e asleep (\ul0\nosupersub\cf12\f13\fs24 Matthew 28:13-15\ul0\nosupersub\cf8\f9\f s24 ). It would have been \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8 \fs20 361 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkm kstart Pg363}{\bkmkend Pg363}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\q j\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\ li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 fatal, apart from sufficient hush-money, for Roman soldiers to admit that they had \up0 \expndtw-1\charscale x100 slept on guard duty, but what is more certain, they could have had no knowl edge \up0 \expndtw0\charscalex100 of how the body disappeared had they been asle ep. On the supposition that the \up0 \expndtw-1\charscalex100 disciples did succ eed in getting past the Roman guard and stealing the body, the \up0 \expndtw0\ch arscalex105 conclusion is inescapable that Christianity is founded on a fraud an d that the \up0 \expndtw-2\charscalex100 disciples were willing to suffer and fi nally gave their lives to support this fraud. On \up0 \expndtw0\charscalex102 th e supposition that the Jews stole the body it is inconceivable that they would \ up0 \expndtw-2\charscalex100 not have produced it to silence the disciple s once and for all and to clear \up0 \expndtw-3\charscalex100 themselves of the charges of having slain their Messiah. \par\pard\qj \li1800\sb0\sl-273\sl mult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi325 \up0 \expndtw0\charsc alex100 The third alternative is that Jesus arose from the dead as He said He wo uld. \up0 \expndtw-1\charscalex100 Paul's question to King Agrippa is just as va lid today as it ever was: "Why should \up0 \expndtw0\charscalex103 it be thought a thing incredible with you, that God should raise the dead" (Acts \up0 \expndt w0\charscalex106 26:8). Those who say that it is impossible for Jesus to have be en raised are \up0 \expndtw0\charscalex107 actually saying that they do not beli

eve in the existence of God, that is, of a \up0 \expndtw-2\charscalex100 persona l God with supernatural powers, for everything is possible with the God of \up0 \expndtw-3\charscalex100 the Bible (\ul0\nosupersub\cf12\f13\fs24 Matthew 19:26\ ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\ qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosu persub\cf25\f26\fs24 It was a Bodily Resurrection\ul0\nosupersub\cf8\f9\fs24 . R esurrection in Scripture always refers to the \up0 \expndtw-1\charscalex100 body . The word \ul0\nosupersub\cf9\f10\fs24 anastasis\ul0\nosupersub\cf8\f9\fs24 me ans to stand up, the position of the body in life, just \up0 \expndtw0\charscale x106 as reclining is the position in death. It is true that believers today have been \up0 \expndtw-1\charscalex100 raised up spiritually with Christ, but the b eliever's \ul0\nosupersub\cf9\f10\fs24 anastasis\ul0\nosupersub\cf8\f9\fs24 has not yet occurred. \up0 \expndtw0\charscalex106 To deny Christ's bodily resurrec tion and to claim that He had only a spiritual \up0 \expndtw-3\charscalex100 res urrection is to deny His resurrection. \par\pard\qj \li1800\ri1608\sb264\sl-276\ slmult0\fi268 \up0 \expndtw0\charscalex100 Probably the outstanding Scriptural p roof of His bodily resurrection is found in \line \up0 \expndtw0\charscalex103 \ ul0\nosupersub\cf12\f13\fs24 Luke 24:16-45\ul0\nosupersub\cf8\f9\fs24 . Jesus wa lked with two disciples all the way from Jerusalem to \line \up0 \expndtw0\chars calex100 Emmaus and carried on a conversation with them. Upon arrival at Emmaus He \line \up0 \expndtw0\charscalex109 entered the house and sat down to eat with them. Later in the evening He \line \up0 \expndtw0\charscalex100 appeared to th e Apostles in Jerusalem. They were terrified, supposing they had \line \up0 \exp ndtw0\charscalex100 seen a spirit. But Jesus allayed their fears and said: "Beho ld my hands and my \line \up0 \expndtw0\charscalex100 feet, that it is I myself; handle me, and see; for a spirit hath not flesh and bones, \line \up0 \expndtw0 \charscalex105 as ye see me have." Then He ate a piece of broiled Fish and some honey to \line \up0 \expndtw-1\charscalex100 prove them that He had been r aised accepted as authentic, all arguments \line \up0 \expndtw-1\charscalex 100 against a bodily resurrection are at an end. To deny the inspirat ion of the \line \up0 \expndtw0\charscalex102 Scripture is to say that we know practically nothing for sure about Jesus, for in \line \up0 \expndtw0\charscale x100 that case each person must rely upon his own subjective judgment as to what is \line \up0 \expndtw0\charscalex100 history and what is myth. \ul0\nosupersub \cf9\f10\fs24 Form critics almost all deny the empty tomb and argue \line \up0 \ expndtw-2\charscalex100 for a spiritual resurrection.\ul0\super\cf28\f29\fs23 33 9\ul0\nosupersub\cf9\f10\fs24 \ul0\nosupersub\cf8\f9\fs24 But what is meant by a spiritual resurrection? Is it \line \up0 \expndtw0\charscalex100 simply co ntinued existence in a spirit form after death? If so, then every person \line \ up0 \expndtw0\charscalex105 who has ever died has been resurrected. What, then, is so unique about the \line \up0 \expndtw-2\charscalex100 resurrection of Chr ist? Form critics say that Paul's \ul0\nosupersub\cf9\f10\fs24 kerygma \up 0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 (preaching) as \par\pard \qj \li1800\ri1608\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex100 recorded in I Corinthians 15 is the earliest resurrection tradition known to us and \line \up 0 \expndtw0\charscalex106 it does not mention the empty tomb. Therefore the stor y of the empty tomb, \line \up0 \expndtw0\charscalex100 denoting a bodily resurr ection, was a tradition which grew up later. It is true that \par\pard\ql \li180 0\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 339\ul0\nosupersub\c f7\f8\fs20 Klaas Runi, "\ul0\nosupersub\cf24\f25\fs20 The Modern Debate Around the Bible\ul0\nosupersub\cf7\f8\fs20 ," Christianity Today, Vol. XII, No. 21, p. 12 [1020]. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex 100 362 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz427\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}}

{\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g364}{\bkmkend Pg364}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Paul does not mention the empty tomb , but in stating the gospel he declares that \line \up0 \expndtw-1\charscalex100 Christ was buried and this was surely not a spiritual burial but a physical bur ial in \line \up0 \expndtw0\charscalex102 a tomb. Therefore when he goes on to s ay that He was raised the third day he \line \up0 \expndtw0\charscalex102 must m ean that the body was raised out of the tomb. But even apart from this, \line \u p0 \expndtw0\charscalex104 the fact that one writer does not mention every detai l of an event recorded by \line \up0 \expndtw0\charscalex100 another is no proof that such omitted details did not actually occur. For example, \line \up0 \expn dtw-2\charscalex100 Paul in \ul0\nosupersub\cf12\f13\fs24 Romans 14:9\ul0\nosupe rsub\cf8\f9\fs24 states that Christ both died, and rose, and revived. He says \ line \up0 \expndtw-1\charscalex100 nothing about burial as he does in 1 Corinthi ans 15. Does this mean that there is \line \up0 \expndtw-1\charscalex100 a contr adiction between the two accounts? And in the Romans passage he adds \line \up0 \expndtw0\charscalex103 that Christ revived. Was this idea that Christ revived, which can only refer to a \line \up0 \expndtw-1\charscalex100 bodily resurrecti on, a new tradition which grew up in the one year interval \line \up0 \expndtw0\charscalex100 between the writing of these two epistles? It is imposs ible that myths could grow \line \up0 \expndtw0\charscalex110 up and be accepted as truth in so short a time, or even in the brief period \line \up0 \expndtw-2\ charscalex100 between Paul's writing and that of the Gospels. Further evidence t hat Paul meant \line \up0 \expndtw-1\charscalex100 a bodily resurrection is seen in the fact that four times he uses the word "seen" in \line \up0 \expndtw0\cha rscalex106 the Corinthian passage. He was seen of Cephas, then of the twelve, th en of \line \up0 \expndtw0\charscalex100 above five hundred brethren, then of Ja mes, then of all the apostles, and last of \line \up0 \expndtw0\charscalex100 al l He was seen of Paul. What did all of these people see, a spirit or a body? Do \line \up0 \expndtw0\charscalex104 the form critics who claim that a bodily resu rrection is scientifically impossible \line \up0 \expndtw0\charscalex102 believe it is possible to see a spirit? We believe it is abundantly clear that Paul \li ne \up0 \expndtw-1\charscalex100 believed in the bodily resurrection both of Chr ist and of the believer, and that this \line \up0 \expndtw-2\charscalex100 doctr ine is vital to the gospel. No one denies the bodily death of Christ, but libera l \line \up0 \expndtw0\charscalex100 theologians join with atheists and agn ostics and all unbelievers in denying \line \up0 \expndtw-3\charscalex100 a nything supernatural about His resurrection. \par\pard\qj \li1800\ri1608\sb261\s l-280\slmult0\fi264 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Importance of the Resurrection\ul0\nosupersub\cf8\f9\fs24 . Hodge says, "It may be safely \up0 \expndtw0\charscalex104 asserted that the resurrecti on of Christ is at once the most important, and the \up0 \expndtw0\charscalex100 best authenticated fact in the history of the world.''\ul0\super\cf22\f23\fs23 340\ul0\nosupersub\cf8\f9\fs24 The resurrection of Christ \up0 \expndtw-3\cha rscalex100 is important for the following reasons: \par\pard\qj \li1800\sb0\sl-2 73\slmult0 \par\pard\qj\li1800\ri1605\sb13\sl-273\slmult0\fi293 \up0 \expndtw-1\ charscalex100 To deny the resurrection is to deny the veracity of the New Testam ent writers, \up0 \expndtw0\charscalex100 since most of them give testimony to t his fact. It is also important to the veracity \up0 \expndtw0\charscalex107 of t he Old Testament, since the prophets predicted it, and to the veracity of \up0 \ expndtw-3\charscalex100 Christ, since it was foretold by Him. \par\pard\qj \li18 00\ri1608\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 The resurrecti

on is the seal and proof that His death actually did accomplish \up0 \expndtw-2\ charscalex100 what He and the Scripture said it would. Had his body remained in the tomb there \up0 \expndtw0\charscalex103 would have been no evidence that His unique claims of being the Son of God \up0 \expndtw-3\charscalex100 and Messiah of Israel were true. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li180 0\ri1608\sb13\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex104 He was raised on account of (\ul0\nosupersub\cf9\f10\fs24 dia\ul0\nosupersub\cf8\f9\fs24 with t he accusative) our justification. The \line \up0 \expndtw0\charscalex100 Authori zed Version gives the impression that Christ died in order to accomplish \line \ up0 \expndtw0\charscalex100 our sin-bearing and that He arose in order t o accomplish our justification. \line \up0 \expndtw0\charscalex100 However, R omans teaches that we are justified by His death. Chafer quotes \par\pard\ql \li 1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb113\sl-230\slmult0 \up0 \expndtw-1 \charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 340\ul0\nosupers ub\cf7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology \ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951 ), Vol. II, \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 p. 626. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 363 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz384\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g365}{\bkmkend Pg365}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1607\sb123\sl-273\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Bishop Moule on this verse: "He was raised, \ul0\nosupersub\cf9\f10\fs24 because our justification was \u p0 \expndtw0\charscalex102 effected,\ul0\nosupersub\cf8\f9\fs24 not \ul0\nosupe rsub\cf9\f10\fs24 in order to give us\ul0\nosupersub\cf8\f9\fs24 justification, as many interpret it.''\ul0\super\cf22\f23\fs23 341\ul0\nosupersub\cf8\f9\fs24 He also \up0 \expndtw-2\charscalex100 cites Godet: "So long as the se curity is in prison the debt is not paid; the \up0 \expndtw0\charscalex 100 immediate \ul0\nosupersub\cf9\f10\fs24 effect\ul0\nosupersub\cf8\f9\fs24 of payment would be his liberation. Similarly, if Jesus were not \up0 \expndtw0\ch arscalex100 raised, we should be more than ignorant whether our debt were paid; we might \up0 \expndtw0\charscalex104 be certain that it was not. His resurrecti on is the \ul0\nosupersub\cf9\f10\fs24 proof\ul0\nosupersub\cf8\f9\fs24 of our justification, only \up0 \expndtw-3\charscalex100 because it is the necessary ef fect of it." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1619\ sb2\sl-280\slmult0\fi308 \up0 \expndtw0\charscalex100 His resurrection is the gu arantee of ours. "Because He lives we too shall live. \up0 \expndtw0\charscalex1 00 His resurrection is the firstfruits of the resurrection of all believers\ul0\ nosupersub\cf12\f13\fs24 (1 Corinthians \up0 \expndtw-3\charscalex100 15:20-23\ ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\f i268 \up0 \expndtw0\charscalex103 Apart from His resurrection there could be no session at present at the right \up0 \expndtw0\charscalex100 hand of God; neithe r could there be a future visible return of Christ when every \up0 \expndtw-3\ch arscalex100 eye shall see Him and when He shall reign as Kings of kings. \par\pa rd\qj \li1800\ri1608\sb264\sl-276\slmult0\fi335 \up0 \expndtw0\charscalex105 The work of redemption, the bearing of sin, the reconciling of the world to \line \

up0 \expndtw0\charscalex102 God, the satisfying of all of the righteous claims o f God all took place upon the \line \up0 \expndtw0\charscalex100 cross. These we re all completed before the resurrection. But the resurrection is \line \up0 \ex pndtw0\charscalex103 God's answer and assurance that the work of salvation was c ompleted in that \line \up0 \expndtw0\charscalex100 death. Besides, Jesus Christ is God, and God is the living God: therefore it was \line \up0 \expndtw0\charsc alex100 impossible that He could be held by death (\ul0\nosupersub\cf12\f13\fs24 Acts 2:24\ul0\nosupersub\cf8\f9\fs24 ). Faith in God begins with \line \up0 \ex pndtw-1\charscalex100 the belief that God is \up0 \expndtw-1\charscalex100 ( \ul0\nosupersub\cf12\f13\fs24 Hebrews 11:6\ul0\nosupersub\cf8\f9\fs24 ), that is, that God exists or is alive. \par\pard\qj \li1800\ri1608\sb4\sl-276\s lmult0 \up0 \expndtw0\charscalex103 Abraham's faith was posited in a living God who was able to quicken the dead \line \up0 \expndtw-2\charscalex100 (\ul0\nosup ersub\cf12\f13\fs24 Romans 4:17\ul0\nosupersub\cf8\f9\fs24 ). Therefore, Paul wr ites: "Now it was not written for his sake alone, \line \up0 \expndtw0\charscale x106 that it was imputed to him; but for us also, to whom it shall be imputed, i f we \line \up0 \expndtw0\charscalex100 believe on him that raised up Jesus our Lord from the dead; who was delivered \line \up0 \expndtw0\charscalex100 for our offenses, and was raised again for our justification" (Romans 4:23-25). It \lin e \up0 \expndtw0\charscalex103 is for this reason that belief in the resurrectio n of Christ is a vital part of saving \line \up0 \expndtw-3\charscalex100 faith. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb20\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 51\ul0\nosupersub\cf2 0\f21\fs32 THE ASCENSION AND EXALTATION OF CHRIST \par\pard\ql \li1800\sb0\sl-2 76\slmult0 \par\pard\ql\li1800\sb51\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE ASCENSION OF CHRIST \par\pard\qj \li1800\ri1608 \sb264\sl-276\slmult0\fi316 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 The bodily ascension of Jesus Christ into heaven was an observed, historica l \up0 \expndtw0\charscalex100 fact. The same men who gave us the facts about Hi s birth, life, death and bodily \up0 \expndtw0\charscalex102 resurrection, gave us also the record of His bodily ascension into heaven. One \up0 \expndtw-2\char scalex100 cannot logically reject one of these truths without rejecting them all . We shall look \up0 \expndtw0\charscalex103 first at the Scriptures which state the fact of His ascension, then at objections, \up0 \expndtw0\charscalex105 the n the fulfillment of Old Testament types, and finally at the importance and \up0 \expndtw-3\charscalex100 meaning of the ascension. \par\pard\ql \li1800\sb0\sl230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-23 0\slmult0 \par\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 341\ul0\nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub \cf7\f8\fs20 (Dallas: Dallas Seminary Press, 1947) Vol. IV, p. 88. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\q l\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 364 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz450\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g366}{\bkmkend Pg366}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 Scriptures Supporting the Ascension \par\par d\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\f

i268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Matthew does not record the ascension. This is no doubt due to the \line \up0 \expndtw 0\charscalex100 dispensational emphasis of Matthew on the Kingdom of the heavens which is to \line \up0 \expndtw0\charscalex108 be set up upon the earth. Matthe w leaves the King upon the earth with the \line \up0 \expndtw-2\charscalex100 pr omise that He will be with His disciples until the end of the age (\ul0\nosupers ub\cf12\f13\fs24 28:20\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl -280\slmult0 \par\pard\qj\li1800\ri1609\sb2\sl-280\slmult0\fi328 \up0 \expndtw0\ charscalex100 Mark states: "So then after the Lord had spoken unto them, he was received \up0 \expndtw-3\charscalex100 up into heaven, and sat on the right hand of God" (16:19). \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri 1608\sb11\sl-274\slmult0\fi276 \up0 \expndtw-1\charscalex100 Luke states: "And i t came to pass, while he blessed them, he was parted from \up0 \expndtw0\charsca lex100 them, and carried up into heaven" (24:51). He also states in Acts: "And w hen he \up0 \expndtw0\charscalex108 had spoken these things, while they beheld, he was taken up; and a cloud \up0 \expndtw0\charscalex100 received him out of th eir sight. And while they looked steadfastly toward heaven \up0 \expndtw0\charsc alex102 as he went up, behold two men stood by him in white apparel; which also said, \up0 \expndtw0\charscalex100 Ye men of Galilee, why stand ye gazing up int o heaven? this same Jesus which \up0 \expndtw0\charscalex100 is taken up from yo u into heaven, shall so come in like manner as ye have seen \up0 \expndtw-3\char scalex100 him go into heaven" (1:9-11). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi307 \up0 \expndtw-1\charscalex1 00 John does not record the actual ascension, but he does record Christ's words \line \up0 \expndtw0\charscalex103 predicting His ascension: "What and if ye sha ll see the Son of Man ascend up \line \up0 \expndtw0\charscalex103 where he was before" (6:62); "I came forth from the Father, and am come into \line \up0 \expn dtw0\charscalex104 the world: again, I leave the world, and go to the Father" (1 6:28); "Jesus said \line \up0 \expndtw-2\charscalex100 unto her, Touch me not; f or I am not yet ascended to my Father" (20:17). \par\pard\qj \li1800\ri1608\sb26 1\sl-280\slmult0\fi283 \up0 \expndtw0\charscalex100 Peter, in \ul0\nosupersub\cf 12\f13\fs24 Acts 2:25-36\ul0\nosupersub\cf8\f9\fs24 , quotes David's psalm to su bstantiate the resurrection, \up0 \expndtw0\charscalex105 ascension, and exaltat ion of Christ. He says that David could not have been \up0 \expndtw-2\charscalex 100 speaking about himself; for he has not ascended into heaven: therefore he wa s a \up0 \expndtw-3\charscalex100 prophet who predicted the ascension of Jesus C hrist. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1607\sb19\s l-270\slmult0\fi266 \up0 \expndtw-2\charscalex100 Stephen testified, as he was b eing stoned: "Behold, I see the heavens opened, \up0 \expndtw0\charscalex100 and the Son of man standing on the right hand of God" (Acts 7:56). If Jesus was \up 0 \expndtw-3\charscalex100 in heaven in a body, He must have ascended for Stephe n to see Him. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608 \sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 Paul makes several refer ences to the ascension: "Wherefore he saith, When \up0 \expndtw0\charscalex100 h e ascended up on high, he led captivity captive, and gave gifts unto men. (Now \ up0 \expndtw0\charscalex100 that he ascended, what is it but that he also descen ded first into the lower parts \up0 \expndtw-1\charscalex100 of the earth? He th at descended is the same also that ascended up far above all \up0 \expndtw0\char scalex100 heavens, that he might fill all things)" (Ephesians 4:7-11). "God was manifest in \up0 \expndtw0\charscalex107 the flesh, justified in the Spirit, see n of angels, preached unto the Gentiles, \up0 \expndtw0\charscalex104 believed o n in the world, received up into glory" (1 Timothy 3:16). "Seeing we \up0 \expnd tw0\charscalex100 have a great high priest, that is passed into the heavens, Jes us the Son of God, \up0 \expndtw-3\charscalex100 let us hold fast our profession " (Hebrews 4:14). \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri 1608\sb38\sl-260\slmult0\fi307 \up0 \expndtw0\charscalex100 There are many other passages which state that Christ has gone into heaven \line \up0 \expndtw0\char scalex100 (cf. \ul0\nosupersub\cf12\f13\fs24 I Peter 3:22\ul0\nosupersub\cf8\f9\ fs24 ), which imply the ascension. The verses quoted, however, are \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql

\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expnd tw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 365 \par\pard\sect\sectd\fs24\pap erw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg367}{\bkmkend Pg367}\par\pard\ qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\q j\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\ li1800\ri1621\sb186\sl-260\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub \cf8\f9\fs24 sufficient to show that the New Testament writers believed and clea rly stated the \up0 \expndtw-2\charscalex100 fact of the bodily ascension of Chr ist. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Objections \par\p ard\qj \li1800\ri1605\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \u l0\nosupersub\cf8\f9\fs24 The objections to a bodily ascension come mainly from the field of science. \line \up0 \expndtw-2\charscalex100 When man discovered th at the earth is not a flat surface with the heavens domed \line \up0 \expndtw0\c harscalex100 overhead, but a ball suspended in space, they realized that "up" wa s a different \line \up0 \expndtw0\charscalex104 direction for every one of its 360 degrees of circumference. And no matter in \line \up0 \expndtw0\charscalex1 02 which direction one ascended up, there is nothing in space for billions of mi les \line \up0 \expndtw-2\charscalex100 except the sun and the other planets. No t only so, but to ascend out of the earth's \line \up0 \expndtw0\charscalex105 g ravitational force a speed of over 18,000 miles an hour is required. And, of \l ine \up0 \expndtw0\charscalex104 course, in addition to all of this, the atmosph ere becomes so tenuous that life \line \up0 \expndtw-2\charscalex100 becomes imp ossible above about 40,000 feet apart from an artificial atmosphere. \line \up0 \expndtw0\charscalex103 Therefore the scientists say that it is impossible to co nceive of the ascension. \line \up0 \expndtw0\charscalex100 Astronomers have pee red billions of light years into space without observing an \line \up0 \expndtw1\charscalex100 inhabited heaven. If heaven is beyond that distance, Chr ist could not have \line \up0 \expndtw0\charscalex100 arrived there for billi ons of years traveling at that speed. All of these objections, \line \up0 \expnd tw0\charscalex100 however, do not prove or disprove anything. The objections wou ld be valid for a \line \up0 \expndtw0\charscalex105 man in a body of flesh and blood, but Scripture declares that flesh and blood \line \up0 \expndtw0\charscal ex103 cannot inherit the Kingdom of God (\ul0\nosupersub\cf12\f13\fs24 1 Corint hians 15:50\ul0\nosupersub\cf8\f9\fs24 ), and Jesus Christ in \line \up0 \expnd tw0\charscalex102 resurrection did not have a body of flesh and blood. The fact that Christ's body \line \up0 \expndtw-1\charscalex100 could appear in a room wh ere the doors were locked (\ul0\nosupersub\cf12\f13\fs24 John 20:19\ul0\nosupers ub\cf8\f9\fs24 ), indicates that \line \up0 \expndtw0\charscalex100 the organiza tion of that body was something different from anything science has \line \up0 \ expndtw0\charscalex104 ever yet discovered. The spiritual world is unseen, and y et it is more real and \line \up0 \expndtw0\charscalex100 enduring than the visi ble world which is in a constant state of flux and change (\ul0\nosupersub\cf12\ f13\fs24 2 \line \up0 \expndtw-3\charscalex100 Corinthians 4:18\ul0\nosupersub\c f8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608 \sb8\sl-276\slmult0\fi266 \up0 \expndtw-2\charscalex100 Scientists ask us to bel ieve things that we cannot see. They tell us that there is \line \up0 \expndtw0\ charscalex100 no such thing as solid matter. Iron, or for that matter, any subst ance, is simply a \line \up0 \expndtw0\charscalex100 whirling mass of atomic particles too small to be seen and separated by \line \up0 \expndtw0\ch arscalex100 distances greater by comparison than the planets in the solar system . They tell \line \up0 \expndtw0\charscalex102 us that thousands of high-speed c osmic rays (atomic projectiles) actually pass \line \up0 \expndtw0\charscalex100 through our bodies every day without ever touching one cell. They tell us that a \line \up0 \expndtw-1\charscalex100 teaspoon of solid matter (protons without any space between them) would weigh \line \up0 \expndtw-1\charscalex100 billions of tons. These facts appear to be impossible to the non-scientific person, \lin e \up0 \expndtw0\charscalex106 and yet man has just scratched the surface in his knowledge of the physical \line \up0 \expndtw0\charscalex100 world and he has n o way of discovering anything by scientific experiment of the \line \up0 \expndt

w0\charscalex100 unseen, spiritual world. Therefore he is in no position to stat e the impossibility of \line \up0 \expndtw0\charscalex105 such a thing as the ex istence of a spiritual body and of such an event as the \line \up0 \expndtw0\cha rscalex106 ascension of Christ. Both the resurrection and the ascension are well \line \up0 \expndtw0\charscalex102 documented facts, corroborated by reliable witnesses. Just as scientists tell us \line \up0 \expndtw-1\charscalex1 00 that two or more bodies may occupy what appears to be the same space, so it i s \line \up0 \expndtw0\charscalex104 possible that the physical and the spiritua l substances may occupy the same \line \up0 \expndtw0\charscalex100 space. It is significant concerning the witnesses to the resurrection that none of \par\pard \ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\ cf7\f8\fs20 366 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-24 0{\bkmkstart Pg368}{\bkmkend Pg368}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\ pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pa rd\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 them believed when they first beheld Christ (\ul0\nosupersub\cf12\f13\fs24 Mark 16:11\ul0\nosupersub\cf 8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\fs24 Luke 24:37\ul0\nosupersub\cf8\f9\fs 24 ). This \up0 \expndtw-3\charscalex100 proves that they were not gullible men. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Fulfillment of Old Te stament Types \par\pard\qj \li1800\ri1599\sb264\sl-277\slmult0\fi268 \up0 \expnd tw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Chafer believes that there were at least two ascensions.\ul0\super\cf22\f23\fs23 342\ul0\nosupersub\cf8\f9\fs24 He bases this \line \up0 \expndtw0\charscalex100 conclusion upon the statem ent of Christ to Mary early on the resurrection \line \up0 \expndtw0\cha rscalex100 morning: "Touch me not; for I am not yet ascended to my Father" (John 20:17), \line \up0 \expndtw0\charscalex104 and His statement later to His disci ples: "handle me, and see" (Luke 24:39). \line \up0 \expndtw0\charscalex100 Th ese statements imply that Christ did ascend to the Father between these two \lin e \up0 \expndtw0\charscalex104 conversations. However, it appears that the first women to visit the tomb met \line \up0 \expndtw0\charscalex108 Jesus as they re turned to tell the disciples, and they "held Him by the feet" \line \up0 \expndt w0\charscalex105 (Matthew 28:9). Hence, others believe that Jesus' statement to Mary did not \line \up0 \expndtw0\charscalex103 mean that she could not simply touch Him, but that she was not any longer to \line \up0 \expndtw-2\charscalex10 0 fasten herself to His physical presence, as in former times before His death.\ ul0\super\cf22\f23\fs23 343 \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi2 63 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 We may not be certai n whether Jesus ascended only once, as recorded in \line \up0 \expndtw0\charscal ex100 Acts 1:9, or many times during the forty-day post-resurrection ministry. T he fact \line \up0 \expndtw0\charscalex106 remains that He did ascend bodily int o heaven. And that ascension and His \line \up0 \expndtw0\charscalex100 subseque nt ministry there was typified in the ministry of the Old Testament high \line \ up0 \expndtw0\charscalex100 priest. While there are intimations of His priestly ministry while Jesus was yet on \line \up0 \expndtw0\charscalex100 earth, as in the high priestly prayer of John 17, the fact is stated in \ul0\nosupersub\cf12\ f13\fs24 Hebrews 8:4 \line \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\f s24 that Jesus would not be a priest if He were on the earth. Therefore His prie stly \line \up0 \expndtw0\charscalex102 ministry is associated with His session in heaven which was made possible by \line \up0 \expndtw-3\charscalex100 His asc ension. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi278 \up0 \expndtw-2\c harscalex100 There is a great deal of typology associated with the Tabernacle, b ut the writer \up0 \expndtw0\charscalex104 of Hebrews 9 limits himself to that a ssociated with the most holy place, or the \up0 \expndtw0\charscalex104 Holiest of all (\ul0\nosupersub\cf12\f13\fs24 9:3\ul0\nosupersub\cf8\f9\fs24 ). The Holi est of all, the dwelling place of God, was a type of \up0 \expndtw0\charscalex10 4 heaven itself, and what the high priest did when he entered that place once a

\up0 \expndtw0\charscalex105 year was symbolic of what Christ did when He entere d heaven. It is fitting to \up0 \expndtw-3\charscalex100 quote a few verses from this chapter to substantiate these facts: \par\pard\qj \li2520\sb0\sl-275\slmul t0 \par\pard\qj\li2520\ri1608\sb10\sl-275\slmult0\fi133 \up0 \expndtw-2\charscal ex100 But Christ being come an high priest of good things to come, by a greater \line \up0 \expndtw-1\charscalex100 and more perfect tabernacle (than the Old Te stament one), not made with \line \up0 \expndtw-1\charscalex100 hands, that is t o say, not of this building: neither by the blood of goats and \line \up0 \expnd tw-2\charscalex100 calves, but by his own blood he entered in once into the holy place, having \line \up0 \expndtw0\charscalex100 obtained eternal redemption fo r us .... It was therefore necessary that the \line \up0 \expndtw0\charscalex104 patterns of things in the heavens should be purified with these (animal \line \up0 \expndtw0\charscalex102 sacrifices); but the heavenly things with better sa crifices than these. For \line \up0 \expndtw0\charscalex100 Christ is not entere d into the holy places made with hands, which are the \line \up0 \expndtw0\chars calex105 figures (types) of the true; but into heaven itself, now to appear in the \line \up0 \expndtw0\charscalex100 presence of God for us .... So Christ was once offered to bear the sins of \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\p ard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb163\sl-230\slmult0 \up0 \ expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 342\ul0 \nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs20 Systematic Theology\ul0\nosupersub\cf7\f8\fs20 , Vol. VII, p. 20. \par\pard\ql \li1800\sb10 \sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 343\ul0\n osupersub\cf7\f8\fs20 Marvin Vincent, \ul0\nosupersub\cf24\f25\fs20 Word Studie s in the New Testament\ul0\nosupersub\cf7\f8\fs20 , Vol. II, p. 293. \par\pard\q l \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 367 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz411\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g369}{\bkmkend Pg369}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 many; and unto them that look for him shall he appear the second time \up0 \expndtw-3\charscalex100 without sin unto salvation. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1606\sb 11\sl-276\slmult0\fi268 \up0 \expndtw-2\charscalex100 Not only was the annual en trance of the high-priest into the Holiest of all a type \line \up0 \expndtw-2\c harscalex100 of Christ's ascension into heaven, but the return of the priest to the people is here \line \up0 \expndtw0\charscalex105 stated to be a type of the second coming of Christ. Here we are faced with a \line \up0 \expndtw-1\charsca lex100 dispensational distinction. During the whole of this present dispensation Christ is \line \up0 \expndtw0\charscalex106 in the Holiest of all making inter cession for His people, and at the end of the \line \up0 \expndtw0\charscalex104 dispensation the members of the Body of Christ will be raptured to heaven to \l ine \up0 \expndtw-1\charscalex100 forever be with the Lord. But as far as Israel and God's purposes with that nation \line \up0 \expndtw0\charscalex104 are conc erned, the high-priest is to return from heaven to earth to completely \line \up 0 \expndtw0\charscalex105 fulfill all that He had ever promised to that people i n salvation. And when He \line \up0 \expndtw0\charscalex105 returns it will b e apart from sin, for His bearing of sin was completely \line \up0 \ex

pndtw0\charscalex102 accomplished at His first coming. His second coming will be for the purpose of \line \up0 \expndtw-2\charscalex100 bringing actual salvatio n to Israel and through Israel to the nations of the earth. \par\pard\ql \li1800 \sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Importance and Meaning of the Ascension \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\sb10\sl-275\slmult0\fi300 \up0 \expndtw0\charscalex10 0 \ul0\nosupersub\cf8\f9\fs24 Much emphasis has been placed upon the death and r esurrection of Christ in \line \up0 \expndtw-1\charscalex100 evangelical circles , and rightly so, but the ascension with its distinctive ministry is \line \up0 \expndtw0\charscalex100 equally important and is often neglected in preaching an d teaching. The Cross-\line \up0 \expndtw0\charscalex100 work of Christ is t hat which He accomplished to provide salvation for the \line \up0 \expnd tw0\charscalex103 unsaved. The Ascension-work is that which He is presently acco mplishing for \line \up0 \expndtw-2\charscalex100 those who are saved. This dist inction is important and failure to recognize it leads \line \up0 \expndtw-1\cha rscalex100 to much confusion. When an unsaved person tries to avail himself of t he present \line \up0 \expndtw0\charscalex100 ministry of Christ in heaven it is much like an alien appealing to the consulate of \line \up0 \expndtw0\charscale x105 another country for help or protection. If there were not a difference betw een \line \up0 \expndtw-1\charscalex100 these two ministries of Christ, how coul d we explain Christ's high-priestly prayer: \line \up0 \expndtw0\charscalex100 " I pray not for the world, but for them which thou hast given me?" We know that \ line \up0 \expndtw0\charscalex100 Christ loved the world and gave Himself for th e world. This He did as the Savior. \line \up0 \expndtw-1\charscalex100 But as P riest he intercedes only for those who have acknowledged and received \line \up0 \expndtw-3\charscalex100 Him as Savior. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1604\sb14\sl-273\slmult0\fi295 \up0 \expndtw-1\charscalex 100 The student is referred back to the chapter on the Offices of the Savior for the \up0 \expndtw-2\charscalex100 ascension ministries of Christ as High-p riest and as Head of the Body, the \up0 \expndtw0\charscalex102 Church, a nd also to the chapter on the Security of the Believer, which is based \up0 \exp ndtw-3\charscalex100 largely upon Christ's present session at the right hand of God. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE EXALTATION OF CHRIST \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb16\s l-272\slmult0\fi318 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The re are numerous New Testament passages which speak of the exaltation \line \up0 \expndtw-1\charscalex100 of Christ, as a result of His ascension. This exaltatio n does not mean simply that \line \up0 \expndtw0\charscalex105 the second Pers on of the Trinity returned to the position which He formerly \line \up0 \expndt w0\charscalex102 occupied before the Incarnation. The Exaltation has to do with the manhood of \line \up0 \expndtw0\charscalex104 the Savior. It is not the exal tation of God but the exaltation of the Man, Christ \line \up0 \expndtw-3\charsc alex100 Jesus. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb7 3\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 368 \ par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg37 0}{\bkmkend Pg370}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb 0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\ sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608 \sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\f s24 The basis for the Exaltation as given by Paul is His great condescension in \up0 \expndtw0\charscalex100 becoming a man and humbling Himself, even to the death of the Cross. \up0 \expndtw0\charscalex103 "Wherefore God also h ath highly exalted Him, and given Him a name which is \up0 \expndtw0\charscalex1 04 above every name: that at the name of Jesus (His human name) every knee \up0 \expndtw0\charscalex100 should bow, of things in heaven, and things in earth, a nd things under the earth, \up0 \expndtw0\charscalex103 and that every tongue sh ould confess that Jesus Christ is Lord, to the glory of \up0 \expndtw-3\charscal ex100 God the Father" (Philippians 2:9-11). \par\pard\qj \li1800\sb0\sl-275\slmu

lt0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi291 \up0 \expndtw-1\charsca lex100 The fact of the exaltation having to do with Christ's manhood is further seen in \up0 \expndtw0\charscalex103 Paul's statement about His \ul0\nosupersub\ cf9\f10\fs24 glorious body\ul0\nosupersub\cf8\f9\fs24 , or body of glory (\ul0\ nosupersub\cf12\f13\fs24 Philipplans 3:21\ul0\nosupersub\cf8\f9\fs24 ). \up0 \e xpndtw0\charscalex100 Hebrews 2:9 states that He was "crowned with glory and hon or." Peter declared \up0 \expndtw0\charscalex105 in his Pentecostal sermon that Christ was "by the right hand of God exalted" \up0 \expndtw0\charscalex103 (Acts 2:33). And later he told his people Israel: "Him hath God exalted with his \up0 \expndtw0\charscalex106 right hand, to be a Prince and a Savior, for to give re pentance to Israel, and \up0 \expndtw0\charscalex100 forgiveness of sins" (Acts 5:31). In spite of this Israel rejected Him and then God \up0 \expndtw0\charscal ex100 introduced the new dispensation of the grace of God and revealed through P aul \up0 \expndtw-3\charscalex100 the position of Christ as Head of the Body: \p ar\pard\qj \li2520\sb0\sl-274\slmult0 \par\pard\qj\li2520\ri1608\sb12\sl-274\slm ult0\fi134 \up0 \expndtw0\charscalex100 And what is the exceeding greatness of his power to usward who \line \up0 \expndtw-2\charscalex100 believe, a ccording to the working of his mighty power, which he wrought in \line \up0 \exp ndtw0\charscalex103 Christ, when he raised him from the dead, and set him at his own right \line \up0 \expndtw0\charscalex100 hand in heavenly places, far above all principality, and power, and might, \line \up0 \expndtw-1\charscalex100 and dominion, and every name that is named, not only in this world (age), \line \up 0 \expndtw0\charscalex104 but also in that which is to come: and hath put all th ings under his feet, \line \up0 \expndtw0\charscalex105 and gave him to be the h ead over all things to the church, which is his \line \up0 \expndtw-3\charscalex 100 body, the fulness of him that filleth all in all (Ephesians 1:19-23). \par\p ard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1612\sb14\sl-273\slmult0 \fi268 \up0 \expndtw0\charscalex100 Although positionally all things have been p ut under His feet, the writer to the \up0 \expndtw-1\charscalex100 Hebrews state s that experientially "we see not yet all things put under him" (2:8). \up0 \exp ndtw-2\charscalex100 This awaits His coming again and His reigning until He has put all enemies under \up0 \expndtw-3\charscalex100 His feet (\ul0\nosupersub\cf 12\f13\fs24 1 Corinthians 15:24-28\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \l i6316\ri1936\sb287\sl-540\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf 16\f17\fs48 The Application \line \up0 \expndtw0\charscalex98 of Salvation \par\ pard\ql \li1800\sb0\sl-391\slmult0 \par\pard\ql\li1800\sb33\sl-391\slmult0 \up0 \expndtw0\charscalex97 52 \ul0\nosupersub\cf20\f21\fs32 THE DOCTRINE OF ELECTION \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb30\sl-275\ slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Reference has been made to the Lapsarian controversy. This controversy \line \up0 \expnd tw-1\charscalex100 concerns the question of whether or not the decree of Electio n logically precedes \line \up0 \expndtw0\charscalex100 or follows the decree to Provide Salvation. The \ul0\nosupersub\cf9\f10\fs24 Supra-lapsarian\ul0\nosuper sub\cf8\f9\fs24 makes Election \line \up0 \expndtw0\charscalex100 to be the fir st of the Divine decrees, thereby logically inferring that God created \line \up 0 \expndtw-1\charscalex100 the human race and decreed the Fall so that He would have sinners to save, and \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8 \fs20 369 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkm kstart Pg371}{\bkmkend Pg371}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\q j\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\ li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1605\sb118\sl-274\slmult0 \up0 \ expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 by placing the decree of Elec tion before the decree to Provide Salvation, he \line \up0 \expndtw0\charscalex1 05 logically infers that salvation has been provided only for the Elect. The \ul 0\nosupersub\cf9\f10\fs24 Infra-\line \up0 \expndtw0\charscalex100 lapsarian\ul0 \nosupersub\cf8\f9\fs24 , by placing the decrees to Create and to Permi t the Fall before \line \up0 \expndtw0\charscalex100 Election, infers that Go d provided salvation because of the Fall, and not that He \line \up0 \expndtw0\c

harscalex108 caused man to Fall so that He would have sinners to save. And by pl acing \line \up0 \expndtw0\charscalex100 Election logically before the decree to Provide Salvation, He infers, as does the \line \up0 \expndtw0\charscalex100 \u l0\nosupersub\cf9\f10\fs24 Supra-lapsarian\ul0\nosupersub\cf8\f9\fs24 , that sal vation is provided only for the elect. The \ul0\nosupersub\cf9\f10\fs24 Sub-laps arian \line \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 agrees wit h the \ul0\nosupersub\cf9\f10\fs24 Infra-lapsarian\ul0\nosupersub\cf8\f9\fs24 i n placing Election after the decrees to Create and \line \up0 \expndtw0\charscal ex107 to Permit the Fall, but disagrees on placing Election before the Provision of \line \up0 \expndtw0\charscalex100 Salvation. By placing Election after the decree to Provide Salvation, he logically \line \up0 \expndtw0\charscalex104 inf ers that Salvation has been provided for the whole world and that God has \line \up0 \expndtw-3\charscalex100 determined that certain ones, the Elect, should be saved. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1619\sb2\s l-280\slmult0\fi294 \up0 \expndtw-1\charscalex100 The following chart will show the order of the decrees according to the various \up0 \expndtw-2\charscalex100 views. The order is logical rather than chronological. \par\pard\li2520\sb276\sl -276\slmult0\fi0\tx5191\tx7693 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6 \f7\fs24 Supralapsarian\tab \up0 \expndtw-3\charscalex100 Infralapsarian\tab \up 0 \expndtw-3\charscalex100 Sublapsarian\par\pard\li2520\sb2\sl-276\slmult0\fi333 \tx5400\tx8041 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Electio n\tab \up0 \expndtw-3\charscalex100 Creation\tab \up0 \expndtw-3\charscalex100 C reation\par\pard\li2520\sb2\sl-276\slmult0\fi333\tx5428\tx8081 \up0 \expndtw-3\c harscalex100 Creation\tab \up0 \expndtw-3\charscalex100 Fall\tab \up0 \expndtw-3 \charscalex100 Fall\par\pard\li2520\sb0\sl-274\slmult0\fi332\tx5400\tx8058 \up0 \expndtw-3\charscalex100 Fall\tab \up0 \expndtw-3\charscalex100 Election\tab \up 0 \expndtw-3\charscalex100 Provision\par\pard\li2520\sb3\sl-276\slmult0\fi333\tx 5400\tx8057 \up0 \expndtw-3\charscalex100 Provision\tab \up0 \expndtw-3\charscal ex100 Provision\tab \up0 \expndtw-3\charscalex100 Election\par\pard\qj \li1800\r i1606\sb264\sl-276\slmult0\fi323 \up0 \expndtw0\charscalex100 All of the above v iews are different shades of Calvinism. Since \ul0\nosupersub\cf9\f10\fs24 Infra \ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 Sub \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 both mean the same thing, some theolo gians do not make the distinction given \up0 \expndtw0\charscalex100 above, but simply state that some \ul0\nosupersub\cf9\f10\fs24 Sub\ul0\nosupersub\cf8\f9\fs 24 or \ul0\nosupersub\cf9\f10\fs24 Infra-lapsarians\ul0\nosupersub\cf8\f9\fs24 place Election before \up0 \expndtw0\charscalex100 Provision of Salvation, whil e others reverse this order.\ul0\super\cf22\f23\fs23 344\ul0\nosupersub\cf8\f9\f s24 Thiessen holds to the \up0 \expndtw-2\charscalex100 three-fold division g iven above.\ul0\super\cf22\f23\fs23 345\ul0\nosupersub\cf8\f9\fs24 Chafer, on the other hand, reverses the Sub \up0 \expndtw0\charscalex100 and Infra views as given by Thiessen.\ul0\super\cf22\f23\fs23 346\ul0\nosupersub\cf8\f9\fs24 And Hodge does not even recognize \up0 \expndtw-3\charscalex100 the group whi ch Thiessen calls the \ul0\nosupersub\cf9\f10\fs24 Sub-lapsarians\ul0\nosupersub \cf8\f9\fs24 .\ul0\super\cf22\f23\fs23 347 \par\pard\qj \li1800\sb0\sl-275\slmul t0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi263 \up0 \expndtw0\charscale x102 \ul0\nosupersub\cf8\f9\fs24 Whatever views one holds of Election, all agree that the Elect are those who \line \up0 \expndtw0\charscalex102 are saved. It seems logical, therefore, in dealing with the subject of the \line \u p0 \expndtw0\charscalex100 Application of Salvation to begin with the doctrine o f Election, or a consideration \line \up0 \expndtw0\charscalex100 of those who in the foreknowledge of God would be the recipients of His \line \up 0 \expndtw-3\charscalex100 salvation. \par\pard\ql \li1800\ri3480\sb30\sl-560\sl mult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE DOCTRINE OF ELECTION \line \up0 \expndtw-3\charscalex100 Divisions \par\pard\qj \li1800\ri16 24\sb248\sl-260\slmult0\fi437 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 The Church down through the centuries has been divided over this doctrine . \line \up0 \expndtw0\charscalex100 The divisions are generally known as Calvin ists and Arminians, after the names \par\pard\ql \li1800\sb0\sl-230\slmult0 \par \pard\ql\li1800\sb215\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf

23\f24\fs20\ul0\super\cf23\f24\fs19 344\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0 \nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 779. \par\par d\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f 24\fs19 345\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 343. \par\pard\ql \li1800\ri3597\sb0\sl -240\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 346\ul0\nosu persub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub \cf7\f8\fs20 ., Vol. Ill, pp. 178-181. \line \up0 \expndtw-3\charscalex100 \ul0\ super\cf23\f24\fs19 347\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\ f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 Vol. II, p. 319. \par\pard\ql \li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li 10137\sb11\sl-230\slmult0 \up0 \expndtw-2\charscalex100 370 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz511\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g372}{\bkmkend Pg372}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 of two theologians. It seems that ver y few people can approach this doctrine \line \up0 \expndtw-2\charscalex100 calm ly and with an open mind. People are either violently opposed to the free-will \ line \up0 \expndtw0\charscalex109 of man and in favor of the sovereignty of God, or they are just as violently \line \up0 \expndtw0\charscalex104 opposed to the sovereignty of God and in favor of man's free-will. Since both \line \up0 \expn dtw0\charscalex102 groups produce many passages of Scripture to defend their pos itions it seems \line \up0 \expndtw0\charscalex100 reasonable to conclude that, if Scripture does not contradict itself, there must be \line \up0 \expndtw-2\cha rscalex100 some in-between position or means of reconciling these seeming contra dictions. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9 \sl-276\slmult0\fi422 \up0 \expndtw-1\charscalex100 No one can deny that the Bib le teaches election, for the words \ul0\nosupersub\cf9\f10\fs24 elect, elected, \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf 9\f10\fs24 election\ul0\nosupersub\cf8\f9\fs24 occur 27 times in the Bible, and the same Hebrew and Greek words \up0 \expndtw-1\charscalex100 are translated even more often as \ul0\nosupersub\cf9\f10\fs24 choose, chose\ul0\nosupersu b\cf8\f9\fs24 , and \ul0\nosupersub\cf9\f10\fs24 chosen\ul0\nosupersub\cf8\f9\ fs24 . Because it \up0 \expndtw-2\charscalex100 appears unjust or partial on t he part of God to having Him choose the ones which \up0 \expndtw0\charscalex100 shall be saved, instead of leaving the choice up to man himself, many people try \up0 \expndtw0\charscalex103 to make election to be simply unto some type of wo rk or service, such as God \up0 \expndtw0\charscalex104 choosing one to be an ap ostle, another a pastor, or another a missionary. All \up0 \expndtw0\charscalex1 05 such would deny that God chooses anyone to salvation. This is basically the \ up0 \expndtw-1\charscalex100 Arminian view. In an effort to explain passages of Scripture which teach that God \up0 \expndtw0\charscalex102 has chosen people to salvation, it is argued that God has chosen people to be \up0 \expndtw0\charsca lex102 saved only in the sense that He has chosen to provide salvation for all w ho will \up0 \expndtw-3\charscalex100 believe. Thiessen presents this view. He s tates: \par\pard\qj \li2520\ri1604\sb264\sl-276\slmult0\fi134 \up0 \expndtw0\cha rscalex100 Furthermore, He chose those who He foreknew would accept Christ ... \ up0 \expndtw0\charscalex100 Although we are nowhere told what it is in the forek

nowledge of God that \up0 \expndtw0\charscalex105 determines His choice, the rep eated teaching of Scripture that man is \up0 \expndtw0\charscalex100 responsible for accepting or rejecting salvation necessitates our \up0 \expnd tw0\charscalex106 postulating that it is man's reaction to the revelation God ha s made of \up0 \expndtw-3\charscalex100 Himself that is the basis of His electio n.\ul0\super\cf22\f23\fs23 348 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard \qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nos upersub\cf8\f9\fs24 According to this explanation election means that God choose s people to be \up0 \expndtw-1\charscalex100 saved who He knows will be saved. T his is something like saying that we choose \up0 \expndtw-1\charscalex100 people to be Americans who we know will be born in America. Actually, in such a \up0 \ expndtw0\charscalex107 context the word \ul0\nosupersub\cf9\f10\fs24 choose\ul0\ nosupersub\cf8\f9\fs24 loses its meaning. There is no doubt but that God \up0 \ expndtw0\charscalex100 foreknows who will believe and who will be saved, but to say that God chooses \up0 \expndtw0\charscalex106 those to be saved who He knows will be saved is rather tautological. This is \up0 \expndtw-1\charscalex100 alm ost the equivalent to saying that election is man's own choosing to be saved. \u p0 \expndtw-1\charscalex100 The preacher who said: "God has voted for you; the D evil has voted against you; \up0 \expndtw-2\charscalex100 it's up to you to cast the deciding vote," was expressing much the same idea. It is \up0 \expndtw-1\ch arscalex100 true that man must make a choice to be saved, but plainly election i n the Bible is \up0 \expndtw0\charscalex102 something that God does entirely apa rt from man, and something that God did \up0 \expndtw-3\charscalex100 before He ever created the universe. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expnd tw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Objections \par\pard\qj \li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\ri1616\sb1\sl-280\slmult0\fi293 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 As already intimated, the proble m generated by the doctrine of election is that \line \up0 \expndtw-1\charscalex 100 it seems to make God to be unjust, if He is doing the choosing, to choose so me \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs1 9 348\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\fs20 op. ci t\ul0\nosupersub\cf7\f8\fs20 ., p. 344. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 371 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz421\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g373}{\bkmkend Pg373}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1577\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 and not all to be saved. Thiessen tri es to get around this problem by stating that \line \up0 \expndtw0\charscalex106 election is based upon God's foreknowledge, and that without any action on \lin e \up0 \expndtw0\charscalex105 God's part, He simply foreknew who would believe, and these are called the \line \up0 \expndtw-4\charscalex100 elect.\ul0\super\c f22\f23\fs23 349 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It i s true that Paul states: "Whom he did foreknow, he also did \line \up 0 \expndtw0\charscalex100 predestinate to be conformed to the image of his Son" (Romans 8:29), and that \line \up0 \expndtw0\charscalex100 Peter states: "Elect according to the foreknowledge of God the Father" (1 Peter \line \up0 \expndtw-1

\charscalex100 1:2). Here, however, we are confronted with the meaning of forekn owledge. How \line \up0 \expndtw0\charscalex100 does God foreknow? Does He posse ss the kind of foreknowledge similar to that \line \up0 \expndtw0\charscalex100 which we have when we read in the newspaper that certain events are going to \li ne \up0 \expndtw-1\charscalex100 transpire at such and such a time in the future ; or does He foreknow because He \line \up0 \expndtw-1\charscalex100 has planned and purposed certain things to happen? Since the Scripture is full of \line \up 0 \expndtw-2\charscalex100 statements concerning the purpose of God, and since we have the positive \line \up0 \expndtw-1\charscalex100 statement th at we are "predestinated according to the purpose of him who \line \up 0 \expndtw-1\charscalex100 worketh all things after the counsel of his own will" (Ephesians 1:11), it is evident \line \up0 \expndtw0\charscalex100 that electio n and predestination are according to God's purpose and not simply \line \up0 \e xpndtw-1\charscalex100 according to man's purpose. In other words, God knows wha t is going to happen \line \up0 \expndtw-2\charscalex100 in the future because H e has a plan and purpose which He is carrying out. \par\pard\qj \li1800\sb0\sl-2 74\slmult0 \par\pard\qj\li1800\ri1607\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\c harscalex106 Another objection to the doctrine of election is that the elect wil l be saved \up0 \expndtw-2\charscalex100 whether they want to be or not, and the non-elect could not be saved even if they \up0 \expndtw0\charscalex107 wanted t o be. Neither of these things could be true, for the Scripture plainly \up0 \exp ndtw0\charscalex102 states that whosoever will may come and be saved. This indic ates that no one \up0 \expndtw0\charscalex100 who wills or desires to be saved w ill be rejected by God. And it indicates just as \up0 \expndtw0\charscalex102 we ll that no one will be saved who does not will to be. Man is free in exercising \up0 \expndtw0\charscalex102 his will either to accept or to reject God's salvat ion, and he will be judged upon \up0 \expndtw-3\charscalex100 this responsibilit y which is his. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri16 07\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 Thiessen infers that those who do not agree with his view of election \line \up0 \expndtw0\ charscalex105 necessarily teach that election was an arbitrary act of God.\ul0\s uper\cf22\f23\fs23 350\ul0\nosupersub\cf8\f9\fs24 It is hard to \line \up0 \expndtw0\charscalex100 believe that anyone familiar with the Bible could conce ive of God doing anything \line \up0 \expndtw0\charscalex102 arbitrarily, withou t a reason, as though God simply closed His eyes and blindly \line \up0 \expndtw 0\charscalex103 pointed His finger to each member of the human family, saying, " I decree that \line \up0 \expndtw0\charscalex103 this one go to heaven and that one to hell." Most theologians take the position \line \up0 \expndtw0\charscalex 100 that God has very good and just reasons for His elective choices, but that t hese \line \up0 \expndtw0\charscalex102 reasons reside in God Himself and that H e has not been pleased to reveal His \line \up0 \expndtw-2\charscalex100 reasons .\ul0\super\cf22\f23\fs23 351\ul0\nosupersub\cf8\f9\fs24 Although God has not revealed why He chose some and not others, \line \up0 \expndtw0\charscalex104 t he Bible does reveal that it could not have been because God foresaw some \line \up0 \expndtw-1\charscalex100 goodness or merit in those whom He elected which w ould cause them to believe \line \up0 \expndtw0\charscalex100 the gospel, for in that case salvation would not be of grace but of merit. It could \line \up0 \ex pndtw-1\charscalex100 not have been because God foresaw that the elect would be obedient to God, for \line \up0 \expndtw-2\charscalex100 Peter states: \par\pard \ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql \li1800\sb22\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs 20\ul0\super\cf23\f24\fs19 349\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\ f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 344. \par\pard\ql \li1800\sb1\sl217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 350\ul0\nosup ersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., pp. 345, 347, 348. \par\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\super\cf23\f24\fs19 351\ul0\nosupersub\cf7\f8\fs20 See Stron g, p. 787, \ul0\nosupersub\cf24\f25\fs20 Scofield Reference Bible\ul0\nosupersub \cf7\f8\fs20 , p. 1312, footnote No. 1. \par\pard\ql \li10137\sb0\sl-230\slmult0

\par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 372 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz370\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g374}{\bkmkend Pg374}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1618\sb186\sl-260\slmult0\fi295 \up0 \ex pndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "Elect according to the forekn owledge of God the Father... \ul0\nosupersub\cf9\f10\fs24 unto\ul0\nosupersub\cf 8\f9\fs24 obedience" (1 \up0 \expndtw-2\charscalex100 Peter 1:2). \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1607\sb22\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex102 Obedience is said to be the result of election and not the cause of it. We are \up0 \expndtw-1\charscalex100 not elect because of o bedience but we are elect \ul0\nosupersub\cf9\f10\fs24 unto\ul0\nosupersub\cf8\f 9\fs24 obedience. Election cannot \up0 \expndtw-2\charscalex100 be both the obj ect and the cause of salvation. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\par d\qj\li1800\ri1610\sb10\sl-276\slmult0\fi303 \up0 \expndtw0\charscalex100 And fi nally election could not be because God foresaw faith on the part of the \line \ up0 \expndtw-1\charscalex100 elect. As We have already stated it would be rather meaningless to say that God \line \up0 \expndtw0\charscalex100 foresaw who woul d get to heaven, so He elected them to get there, which would \line \up0 \expndt w-1\charscalex100 be much like saying after a crowd of people had gathered at a certain function of \line \up0 \expndtw-2\charscalex100 their own free will that these people had been specially selected to be there. Paul \line \up0 \expndtw3\charscalex100 told the Philippians that it had been given \up0 \expndtw -3\charscalex100 (and the word is \ul0\nosupersub\cf9\f10\fs24 charizomai\ul 0\nosupersub\cf8\f9\fs24 --\par\pard\qj \li1800\ri1609\sb7\sl-273\slmult0 \up0 \ expndtw0\charscalex102 undeserved gracious gift) to them not only \ul0\nosupersu b\cf9\f10\fs24 to believe\ul0\nosupersub\cf8\f9\fs24 on Him, but also to suffer \line \up0 \expndtw-2\charscalex100 for His sake (\ul0\nosupersub\cf12\f13\fs24 Philippians 1:29\ul0\nosupersub\cf8\f9\fs24 ). To believe is to have faith. Fai th is something that \line \up0 \expndtw0\charscalex102 is given by God. The roo t of this word \ul0\nosupersub\cf9\f10\fs24 given\ul0\nosupersub\cf8\f9\fs24 is \ul0\nosupersub\cf9\f10\fs24 Charis\ul0\nosupersub\cf8\f9\fs24 , or grace. Paul also says \line \up0 \expndtw-1\charscalex100 that grace is given unto us \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Romans 1:5, 7; 3 :24; 5:15; \up0 \expndtw-3\charscalex100 12:3, \up0 \expndtw-3\charscalex100 6; \up0 \expndtw-2\charscalex100 15:15; I \par\pard\qj \li1800\ri1608\sb2\sl-280\ slmult0 \up0 \expndtw0\charscalex103 Corinthians 1:4; 3:10; 2 Corinthians 8:1; E phesians 3:7, 8;4:7; 2 Timothy 1:9\ul0\nosupersub\cf8\f9\fs24 ). \up0 \expndtw0\ charscalex105 Therefore if it has been given to us to believe on the Lord Jesus Christ it can \up0 \expndtw-3\charscalex100 hardly be said that God chose those whom He saw would have faith. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\f i268 \up0 \expndtw0\charscalex102 Not only have objections been raised that elec tion is unjust, that it manifests \up0 \expndtw0\charscalex100 partiality on the part of God, that it represents God as arbitrary, but it is said that \line \up 0 \expndtw0\charscalex100 such a belief discourages evangelistic effort. Why sho uld we preach to people if \line \up0 \expndtw0\charscalex102 perhaps there are no elect ones present or why should we preach to the elect, \up0 \expndtw-1\char scalex100 since they will be saved regardless. In the first place, if we believe

that some will \line \up0 \expndtw0\charscalex107 finally be lost, we are confr onted with the same situation entirely apart from \up0 \expndtw0\charscalex103 e lection. Preachers often preach to a group of the unsaved without any \up0 \expndtw0\charscalex100 conversions. In the second place, election does no t save anyone. The elect are \up0 \expndtw-2\charscalex100 not saved until they hear the gospel and believe. Therefore, it is essential that the \line \up0 \exp ndtw-2\charscalex100 elect hear the gospel. And not only so, but God has command ed us to preach the \line \up0 \expndtw0\charscalex100 gospel whether people bel ieve or not (\ul0\nosupersub\cf12\f13\fs24 Romans 16:26\ul0\nosupersub\cf8\f9\fs 24 cf. \ul0\nosupersub\cf12\f13\fs24 Ezekiel 3:11\ul0\nosupersub\cf8\f9\fs24 ), which is \up0 \expndtw-3\charscalex100 sufficient reason for doing so. \par\par d\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi 320 \up0 \expndtw0\charscalex100 It is argued that belief in election generates pride in those who think they are \up0 \expndtw0\charscalex100 the elect. If a person believes that election is based upon some merit or \up0 \expn dtw0\charscalex103 goodness in those elected, then it is possible that such beli ef could and would \up0 \expndtw0\charscalex103 generate a religious pride. The nation Israel was guilty of this distortion as the \up0 \expndtw-2\charscalex100 elect or chosen nation. They came to believe that God had chosen them because \ up0 \expndtw-3\charscalex100 they were better than the other nations. But God sa id: \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charsc alex107 "The Lord thy God hath chosen thee to be a special people unto himself, \line \up0 \expndtw-1\charscalex100 above all people that are upon the face of t he earth. The Lord did not set his love \line \up0 \expndtw-1\charscalex100 upon you, or choose you, because ye were more in number than any people, for \line \ up0 \expndtw-1\charscalex100 ye were the fewest of all people: but becau se the Lord loved you \up0 \expndtw-3\charscalex100 ." \par\pard\ql \li1800\ sb1\sl-255\slmult0 \up0 \expndtw0\charscalex100 (Deuteronomy 7:6-8). It would se em that the only reason God gave for choosing \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb76\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \u l0\nosupersub\cf7\f8\fs20 373 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\ pard\sb0\sl-240{\bkmkstart Pg375}{\bkmkend Pg375}\par\pard\qj \li1800\sb0\sl-270 \slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\s lmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1613\sb137\s l-270\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Israel a bove all other nations was that He loved them. And by choosing Israel He \up0 \e xpndtw0\charscalex100 left the whole Gentile world in its darkness and sin and l ost condition for at least \up0 \expndtw-3\charscalex100 fifteen centuries. \par \pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-276\slmul t0\fi311 \up0 \expndtw0\charscalex100 Still another objection to Election is sai d to be that it is not only a decree that \up0 \expndtw0\charscalex102 certain s hould be saved but it is also a decree that certain ones should be lost. \up0 \e xpndtw0\charscalex100 This is called the decree of reprobation. Hyper-Calvinists do hold to this decree, \up0 \expndtw0\charscalex104 but moderate Calvinists do not. Just as in the case above with Israel, had not \up0 \expndtw0\charscalex10 0 God chosen to reveal Himself to Israel, Israel would have remained in darkness , \up0 \expndtw-2\charscalex100 without God and without hope, the same as the Ge ntile nations. For God to leave \up0 \expndtw0\charscalex105 the nations in thei r sin required no decree on His part. The fact that God has \up0 \expndtw0\chars calex100 allowed sin to come into the world may be called a \ul0\nosupersub\cf9\ f10\fs24 permissive\ul0\nosupersub\cf8\f9\fs24 decree, but God \up0 \expndtw0\c harscalex100 did surely not decree in a positive sense that Adam and his offspri ng should be \up0 \expndtw-2\charscalex100 sinners. In such case God would be ju st as responsible for man being a sinner as \up0 \expndtw-3\charscalex100 He is for man being a saint through His great salvation. \par\pard\qj \li1800\ri1607\s b264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 Actually, the basic probl em which confronts the theologian, whether he be \line \up0 \expndtw0\charscalex 105 Arminian or Calvinist, is the same. All Christians believe that God possesse s \line \up0 \expndtw0\charscalex103 foreknowledge, that He knows from the begin

ning everything that will come to \line \up0 \expndtw0\charscalex110 pass in t he universe. Arminians may say that God has only simple \line \up0 \exp ndtw-1\charscalex100 foreknowledge, knowing apart from having made the future ce rtain by purposeful \line \up0 \expndtw0\charscalex100 planning. Calvinists may say that God's foreknowledge is possible only because \line \up0 \expndtw-2\char scalex100 it is based upon His plan and purpose. But both agree, no matter what is \line \up0 \expndtw-1\charscalex100 responsible for the forekno wledge, that God foreknew from all eternity that some \line \up0 \expndtw0\chars calex105 people would be eternally saved and that others would be eternally lost , and \line \up0 \expndtw0\charscalex100 almost everyone would agree that He kne w individually who these people would \line \up0 \expndtw0\charscalex102 be. If this be true, then the problem arises, Why would God, a God of love and \line \u p0 \expndtw0\charscalex100 goodness, create a world when He knew before He creat ed it that multitudes of \line \up0 \expndtw-2\charscalex100 His creatures would spend eternity in the lake of fire? Did not God, even from the \line \up0 \expn dtw0\charscalex102 Arminian point of view, by choosing to create the kind of wor ld He did, in effect \line \up0 \expndtw0\charscalex106 choose that some of His creatures should be saved and others lost? Basing \line \up0 \expndtw-1\charscal ex100 election on simple foreknowledge does not offer any solution to this probl em. We \line \up0 \expndtw-1\charscalex100 can either take the view that God is indeed unjust in having created such a world \line \up0 \expndtw0\charscalex100 as this, or we can say that God is just but that we do not know all of the reaso ns \line \up0 \expndtw-2\charscalex100 why He has done so, since God's ways are past finding out (\ul0\nosupersub\cf12\f13\fs24 Romans 11:33\ul0\nosupersub\cf8\ f9\fs24 ). \par\pard\qj \li1800\ri1607\sb265\sl-275\slmult0\fi268 \up0 \expndtw1\charscalex100 The same objections which can be made against election can be made \line \up0 \expndtw0\charscalex100 against God's providence, but G od's providence consists of facts against which \line \up0 \expndtw0\charscalex1 00 we cannot argue. It is a fact that God created a world in which millions of p eople \line \up0 \expndtw0\charscalex104 will be eternally lost. It is a fact th at God gave up the human race because of \line \up0 \expndtw0\charscalex100 thei r sinfulness and apostasy (\ul0\nosupersub\cf12\f13\fs24 Romans 1:24, 26, 28\ul0 \nosupersub\cf8\f9\fs24 ). It is a fact that God chose \line \up0 \expndtw-2\cha rscalex100 just one little nation to which He revealed Himself, and that for a p eriod of at least \line \up0 \expndtw0\charscalex106 1500 years peoples of all o f the other nations were left without any personal \line \up0 \expndtw0\charscal ex100 witness of God and therefore had no opportunity to know God or to be saved . It \line \up0 \expndtw0\charscalex104 has been a fact throughout the present d ispensation that untold millions have \line \up0 \expndtw0\charscalex104 lived a nd died in heathen darkness without once having heard the gospel of \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\q l\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 374 \par\pard\sect\sectd\fs24\pa perw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg376}{\bkmkend Pg376}\par\pard \qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\ qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj \li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub \cf8\f9\fs24 salvation. We may object to God's providence; we may try to represe nt God as \up0 \expndtw0\charscalex103 unjust in His dealings with man, but we c annot deny the facts of conditions as \up0 \expndtw0\charscalex105 they exist. I t is believed that a proper knowledge of the Scriptural doctrine of \up0 \expndt w-2\charscalex100 election will help to explain even the seeming inequities in p rovidence. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 The Scriptural Teaching \par\pard\qj \li1800\sb0\ sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb10\sl-275\slmult0\fi321 \up0 \expndt w0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In approaching the doctrine of Elec tion, we must keep certain Scriptural facts \line \up0 \expndtw0\charscalex106 i n mind. The first is that God is absolutely righteous. As Paul introduces the \l ine \up0 \expndtw-2\charscalex100 subject of Election in Romans 9 he asks the qu estion which comes to the mind of \line \up0 \expndtw0\charscalex103 everyone wh

o has ever seriously considered the doctrine: "What shall we say \line \up0 \exp ndtw0\charscalex100 then? Is there unrighteousness with God?" \up0 \expndtw -3\charscalex100 (vs. \up0 \expndtw0\charscalex101 14). And he immediately \p ar\pard\qj \li1800\ri1549\sb5\sl-276\slmult0 \up0 \expndtw-3\charscalex100 answe rs: "Perish the thought." The second fact we need to consider is the estate \l ine \up0 \expndtw-2\charscalex100 of man under sin. Man is a responsible being w ho is fully accountable to God. He \line \up0 \expndtw0\charscalex103 is respons ible for his apostasy from God and his lost condition. He merits only \line \up0 \expndtw0\charscalex100 the judgment of God. The third thing which Scripture pr esents is that no man of \line \up0 \expndtw-1\charscalex100 himself seeks after God. In other words, Scripture teaches that even though God \line \up0 \expndtw 0\charscalex102 provided a salvation for the whole world, not one would accept i t and be saved \line \up0 \expndtw-2\charscalex100 unless God first of all took the initiative by Himself seeking after man. \par\pard\ql \li1800\sb0\sl-276\slm ult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf9\f10\fs24 What Election Is Not \par\pard\qj \li1800\ri1608\sb261\sl -280\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 1. I t is not an arbitrary act of God or capriciousness. Election is according to \up 0 \expndtw0\charscalex102 God's eternal purpose and foreknowledge (\ul0\nosupers ub\cf12\f13\fs24 Romans 8:28, 29; 9:11; Ephesians \up0 \expndtw-3\charscalex100 1:4-11; 1 Peter 1:2\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\li1800\sb0\sl-276\sl mult0\par\pard\li1800\sb4\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex106 2. It is not an act to choose some to be lost or a decree of reprobation.\par\pard\ li1800\sb0\sl-274\slmult0\fi0\tx7531\tx9702\tx10306 \up0 \expndtw0\charscalex105 Election is to salvation, not to condemnation\tab \up0 \expndtw0\charscal ex105 (\ul0\nosupersub\cf12\f13\fs24 1 Thessalonians\tab \up0 \expndtw0\charsca lex105 1:4;\tab \up0 \expndtw0\charscalex105 2\par\pard\li1800\sb3\sl-276\slmult 0\fi0 \up0 \expndtw0\charscalex105 Thessalonians 2: 13\ul0\nosupersub\cf8\f9\fs2 4 ).\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1623\sb30\sl-2 60\slmult0\fi307 \up0 \expndtw0\charscalex100 3. It is not merely God's purpose to save them that believe, although it is true \up0 \expndtw-3\charscalex100 tha t only those who believe will be saved. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1613\sb22\sl-270\slmult0\fi351 \up0 \expndtw-1\charscalex1 00 4. It is not man's choosing of himself, although man must himself choose if h e \up0 \expndtw-1\charscalex100 is to be saved. Election is God's choice. Christ said to His apostles: "Ye have not \up0 \expndtw-2\charscalex100 chosen me, but I have chosen you" (John 15:16). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\p ard\qj\li1800\ri1616\sb2\sl-280\slmult0\fi348 \up0 \expndtw-2\charscalex100 5. I t is not merely to a place of service, although God chooses men for special \up0 \expndtw-3\charscalex100 tasks. Election is also unto salvation (\ul0\nosupersu b\cf12\f13\fs24 2 Thessalonians 2:13\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 What Election Is \par\pard\qj \li18 00\ri1608\sb267\sl-273\slmult0\fi370 \up0 \expndtw0\charscalex100 \ul0\nosupersu b\cf8\f9\fs24 1. It is a choice on the part of God which includes some, but not all. This fact \line \up0 \expndtw0\charscalex102 is substantiated by three line s of proof. The fact that some are lost is proof that \line \up0 \expndtw-1\char scalex100 not all were chosen. The word itself, to elect, would be meaningless i f all were to \line \up0 \expndtw-1\charscalex100 be saved. When an election is held, it is evident from the use of the word that \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\nosupersub\cf7\f8\fs20 375 \par\pard\sect\sectd\fs24\paperw12240\paperh15 840\pard\sb0\sl-240{\bkmkstart Pg377}{\bkmkend Pg377}\par\pard\qj \li1800\sb0\sl -270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-2 70\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb1 37\sl-270\slmult0 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 only certain ones will be appointed to office. In the third place the Scripture \up0 \expndtw0\charscalex107 speaks over and over of those who are lost, so that thes e are definitely not \up0 \expndtw-3\charscalex100 among the elect. \par\pard\qj

\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 2. It is a choice which God made before t he foundation of the world \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf 12\f13\fs24 Ephesians 1:4\ul0\nosupersub\cf8\f9\fs24 ). It is sometimes hel pful to consider the fact that God is a \up0 \expndtw0\charscalex104 tim eless Being, that He lives in an eternal now. Hence, it is not as though He \up0 \expndtw-2\charscalex100 made a choice a billion years before He really knew wh at we would do, but rather \up0 \expndtw-3\charscalex100 He knew us then as we a re today. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1609\sb2 0\sl-270\slmult0\fi307 \up0 \expndtw0\charscalex100 3. It is a choice based upon something that is in God, and not something that \line \up0 \expndtw0\charscale x100 is in man. Paul states that election is according to grace (\ul0\nosupersub \cf12\f13\fs24 Romans 11:5\ul0\nosupersub\cf8\f9\fs24 ), and he \line \up0 \expn dtw-1\charscalex100 also definitely states that it is not of works \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Romans 9:11\ul0\nosuper sub\cf8\f9\fs24 ). Election, like \par\pard\qj \li1800\ri1604\sb11\sl-270\sl mult0 \up0 \expndtw0\charscalex104 salvation, is all of grace and not of works. Therefore, it should be evident that \up0 \expndtw0\charscalex100 God did not ch oose to save certain ones because He foresaw any goodness or \up0 \expndtw-3\cha rscalex100 merit in them. \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\l i1800\ri1608\sb8\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex103 4. It is a ch oice based upon foreknowledge, which in turn is based upon the \up0 \expndtw0\ch arscalex103 determinate counsel and purpose of God. There are a number of words which \up0 \expndtw-2\charscalex100 should be studied in connection with E lection. Note the words \ul0\nosupersub\cf9\f10\fs24 Predestinate \up0 \expn dtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Ro mans 8:29, 30; Ephesians 1:5, 11\ul0\nosupersub\cf8\f9\fs24 ); \ul0\nosupers ub\cf9\f10\fs24 Foreordain\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f1 3\fs24 1 Peter 1:20\ul0\nosupersub\cf8\f9\fs24 ); \ul0\nosupersub\cf9\f10\fs24 Foreknow \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupers ub\cf12\f13\fs24 Romans 8:29; 11:2; Acts 2:23\ul0\nosupersub\cf8\f9\fs24 ); \ul0 \nosupersub\cf9\f10\fs24 Purpose\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf1 2\f13\fs24 (Isaiah 14:26; 23:9; 46:11; Jeremiah \up0 \expndtw-1\charscalex100 4: 28; 51:29; Romans 8:28; 9:11, 17; Ephesians 1:9, 11; 3:11; 2 Timothy 1:9\ul0\nos upersub\cf8\f9\fs24 ). It is \up0 \expndtw-2\charscalex100 evident that God has purposed everything that He has done, and the reason God \up0 \expndtw-3\charsca lex100 foreknows what will happen is because He has purposed it. \par\pard\qj \l i1800\ri1608\sb264\sl-276\slmult0\fi291 \up0 \expndtw-1\charscalex100 5. It is a choice which is absolutely sure of fulfillment; no power can overthrow \line \u p0 \expndtw0\charscalex104 it. \ul0\nosupersub\cf12\f13\fs24 Romans 8:28-30 \ul 0\nosupersub\cf8\f9\fs24 indicates that every one who is foreknown of God will b e \line \up0 \expndtw-1\charscalex100 called, justified, and glorified. Verse 33 states that no one will ever be able to lay \line \up0 \expndtw0\charscalex100 anything to the charge of God's elect, and the chapter ends with the assurance \ line \up0 \expndtw-2\charscalex100 that nothing shall ever be able to separate t he elect from the love of God which is \line \up0 \expndtw0\charscalex104 in Chr ist Jesus. Acts 13:48 states: "As many as were ordained to eternal life \line \ up0 \expndtw-3\charscalex100 believed." \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex10 3 6. It is a choice which is in harmony with human freedom. Election does not \l ine \up0 \expndtw0\charscalex102 coerce or force the elect to believe. No man up on believing the gospel has the \line \up0 \expndtw0\charscalex104 consciousness of being forced against his will to believe. It is probably at this \line \up0 \expndtw-2\charscalex100 point that human knowledge is most lacking in understan ding how God can move \line \up0 \expndtw0\charscalex104 upon the will of man wi thout violating man's freedom. Even the Apostle Paul, \line \up0 \expndtw0\chars calex100 after discussing the elective purposes of God with Israel, had to confe ss: "O the \line \up0 \expndtw-2\charscalex100 depth of the riches both of the w isdom and knowledge of God! how unsearchable \line \up0 \expndtw0\charscalex100 are his judgments, and his ways past finding out! For who hath known the mind \l

ine \up0 \expndtw-1\charscalex100 of the Lord? or who hath been his counsellor!. .. For of him, and through him, and \line \up0 \expndtw-1\charscalex100 to him, are all things: to whom be glory forever. Amen." (Romans 11:33-36) \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb153\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 376 \par\pard\sect\sectd\fs24\pa perw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg378}{\bkmkend Pg378}\par\pard \qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj \li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosu persub\cf8\f9\fs24 It should be remarked that there is a difference between free agency and \line \up0 \expndtw-2\charscalex100 freedom of the will. All respons ible moral beings are free agents, whether they be \line \up0 \expndtw0\charscal ex102 fallen or unfallen angels or men. God is a free moral agent, and yet God i s not \line \up0 \expndtw0\charscalex100 free to will to sin. It is impossible f or God to sin. Fallen men and angels are free \line \up0 \expndtw0\charscalex107 agents and yet it is impossible for them not to sin. There is a difference too \line \up0 \expndtw-2\charscalex100 between free agency or personal freedom and ability. A man may be a free moral \line \up0 \expndtw0\charscalex100 agent, sol ely responsible for the choices he makes, and yet this liberty does not \line \u p0 \expndtw-1\charscalex100 give him ability to change his nature so as to be ab le to please God. In the words \line \up0 \expndtw0\charscalex100 of Scripture: "Can the Ethiopian change his skin, or the leopard his spots? then \line \up0 \e xpndtw-3\charscalex100 may ye also do good, that are accustomed to do evil" (Jer emiah 13:23). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi307 \up0 \expnd tw0\charscalex100 Even Arminian theologians admit the fact that man after the fa ll lost his ability \up0 \expndtw0\charscalex102 to do good in the sense of bein g pleasing or acceptable to God. How then can \up0 \expndtw0\charscalex100 sinfu l man ever make the right choice and turn to God? Thiessen, representing \up0 \e xpndtw-3\charscalex100 the Arminian view on this point, states: \par\pard\qj \li 2520\ri1609\sb261\sl-280\slmult0\fi140 \up0 \expndtw-1\charscalex100 We believe that the common grace of God also restores to the sinner the \up0 \expndtw0\char scalex100 ability to make a favorable response to God. In other words, we hold t hat \up0 \expndtw-3\charscalex100 God, in His grace, makes it possible for all m en to be saved.\ul0\super\cf22\f23\fs23 352 \par\pard\qj \li2520\sb0\sl-270\slmu lt0 \par\pard\qj\li2520\ri1603\sb19\sl-270\slmult0\fi148 \up0 \expndtw0\charscal ex102 \ul0\nosupersub\cf8\f9\fs24 God graciously restores to all men sufficient ability to make a choice in \up0 \expndtw0\charscalex104 the matter of submissio n to Him. This is the salvation-bringing grace of \up0 \expndtw-3\charscalex100 God that has appeared to all men.\ul0\super\cf22\f23\fs23 353 \par\pard\qj \li25 20\sb0\sl-270\slmult0 \par\pard\qj\li2520\ri1603\sb21\sl-270\slmult0\fi165 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 ... the Scriptures appeal to man to turn himself to God .... But he can of \line \up0 \expndtw0\charscalex10 0 himself neither turn to God, nor repent, nor believe; the only thin g \line \up0 \expndtw-3\charscalex100 prevenient grace enables him to do is to c all upon God to turn him.\ul0\super\cf22\f23\fs23 354 \par\pard\qj \li1800\sb0\s l-276\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-276\slmult0\fi279 \up0 \expndtw -1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 We might ask when this prevenient o r common grace began to be manifested, \line \up0 \expndtw0\charscalex102 at the time of the fall or in New Testament times? Titus 2:11 points to apostolic \lin e \up0 \expndtw0\charscalex100 times. But even if it could be proved that immedi ately after the fall God restored \line \up0 \expndtw0\charscalex103 the ability of all men everywhere, what did it profit the Gentile world during the \line \u p0 \expndtw0\charscalex104 countless centuries when they were given up by God an d had no opportunity \line \up0 \expndtw0\charscalex100 even to hear the Word, t o say nothing of calling upon the name of the Lord and \line \up0 \expndtw0\char scalex100 being saved? If by common grace is meant the goodness of God to all ma nkind, \line \up0 \expndtw-1\charscalex100 giving sunshine and rain, fruitful se asons, health, prosperity, etc., well and good. \line \up0 \expndtw0\charscalex1

02 But to say that God restores to every man the ability to please Him is going far \line \up0 \expndtw0\charscalex106 beyond Scripture. Paul surely did not rec ognize any such principle when he \line \up0 \expndtw-2\charscalex100 wrote: "So then they that are in the flesh cannot please God" (Romans 8:8). \par\pard\qj \ li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi320 \ up0 \expndtw0\charscalex100 There seems to be a great deal of confusion among th eologians over what is \line \up0 \expndtw0\charscalex107 involved in believing. Arminians have to invent a doctrine of common grace \line \up0 \expndtw-1\chars calex100 before they can see the possibility of fallen man having the ability to believe. And \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb174\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\ cf23\f24\fs19 352\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25 \fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 155. \par\pard\ql \li1800\sb1\sl217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 353\ul0\nosup ersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 345. \par\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\super\cf23\f24\fs19 354\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24 \f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 352. \par\pard\ql \li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 377 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz347\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g379}{\bkmkend Pg379}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Thiessen even goes so far as to say that this grace does not enable the sinner to \up0 \expndtw0\charscalex103 belie ve, but only to call upon God for Him to cause the sinner to believe. Strict \up 0 \expndtw-2\charscalex100 Calvinists, on the other hand, argue that God must fi rst regenerate the sinner and \up0 \expndtw0\charscalex103 give him a new divine life before he can believe, which is equivalent to saying \up0 \expndtw0\charsc alex105 that God saves the sinner in order that he might believe, instead of wha t the \up0 \expndtw-3\charscalex100 Scripture says, that man believes in order t hat he might be saved. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li18 00\ri1608\sb9\sl-276\slmult0\fi309 \up0 \expndtw0\charscalex100 It appears to th is writer that the natural man has ability to believe anything he \line \up0 \ex pndtw0\charscalex100 wants to believe. The perversity of his fallen nature and h is natural enmity to the \line \up0 \expndtw0\charscalex102 things of God makes him prone to believe the Devil's lie rather than the truth of \line \up0 \expndt w-1\charscalex100 God. Salvation through a crucified Man appears as foolishness to his sin-warped \line \up0 \expndtw0\charscalex100 mind. What he needs in orde r to believe is to be persuaded that Jesus Christ is \line \up0 \expndtw0\charsc alex100 indeed the Son of God and that He died for our sins and rose again on ac count \line \up0 \expndtw0\charscalex100 of our justification. Paul did not tell his listeners that they needed common grace \line \up0 \expndtw0\charscalex100 or that they must wait for God to regenerate them before they could believe. He \line \up0 \expndtw-2\charscalex100 warned everyone night and day with tears (\u l0\nosupersub\cf12\f13\fs24 Acts 20:31\ul0\nosupersub\cf8\f9\fs24 ) and he persu aded men in \line \up0 \expndtw-1\charscalex100 view of the terror of the Lord ( \ul0\nosupersub\cf12\f13\fs24 2 Corinthians 5:11\ul0\nosupersub\cf8\f9\fs24 ). I

f men are fully persuaded that \line \up0 \expndtw0\charscalex102 they are lost sinners on their way to hell and that Christ has provided a perfect \line \up0 \ expndtw0\charscalex100 and complete salvation which He will freely bestow on all who will believe, they \line \up0 \expndtw-1\charscalex100 will believe. In thi s sense there is little difference in principle between a man with \line \up0 \e xpndtw0\charscalex100 a fatal disease being persuaded that a certain doctor or t reatment can cure him, \line \up0 \expndtw0\charscalex100 and believing the gosp el after being persuaded that Christ can save him. It is no \line \up0 \expndtw0 \charscalex107 manifestation of special grace or of good works when a sinner bel ieves the \line \up0 \expndtw-1\charscalex100 Gospel: rather it is an admis sion on the part of the sinner of his absolute \line \up0 \expndtw0\cha rscalex105 impossibility of doing anything to save himself. God uses His Word, H is Holy \line \up0 \expndtw0\charscalex100 Spirit, and His servants to do this work of persuading. Some will not be \line \up0 \expndtw0\charscalex 103 persuaded. Some never even hear the Gospel. In Paul's experience, the Holy \ line \up0 \expndtw-2\charscalex100 Spirit even forbad Paul to carry the g ospel to certain areas (\ul0\nosupersub\cf12\f13\fs24 Acts 16:6, 7\ul0\nos upersub\cf8\f9\fs24 ). \line \up0 \expndtw0\charscalex104 Apparently God had a p urpose in this based upon His elective decree. In this \line \up0 \expndtw-2\cha rscalex100 connection it is interesting to observe that the great majority of th ose who believe \line \up0 \expndtw0\charscalex103 the Gospel and are saved do s o in childhood or youth, and that comparatively \line \up0 \expndtw0\charscalex1 06 few people are converted in old age. Children have far fewer problems with \l ine \up0 \expndtw0\charscalex100 believing than do adults and hence the comparat ive ease in persuading them of \line \up0 \expndtw-3\charscalex100 the love and ability of Christ to save. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expnd tw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Definition \par\pard\qj \li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1603\sb10\sl-275\slmult0\fi268 \up0 \exp ndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 From the above facts we may conc lude with Strong: "Election is that eternal \up0 \expndtw0\charscalex102 act of God, by which in his sovereign pleasure, and on account of no foreseen \up0 \exp ndtw0\charscalex107 merit in them, he chooses certain out of the number of sinfu l men to be the \up0 \expndtw0\charscalex100 recipients of the special grace of his Spirit, and so to be made voluntary \up0 \expndtw-3\charscalex1 00 partakers of Christ's salvation."\ul0\super\cf22\f23\fs23 355 \par\pard\ql \l i1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONCLUSION \par\pard\ql \li1800\sb0\sl -230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl -230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf 23\f24\fs19 355\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs2 0 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 779. \par\pard\ql \li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 378 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz388\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g380}{\bkmkend Pg380}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb113\sl-275\slmult0\fi295 \up0 \ex pndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In conclusion, certain facts a bout man's freedom of will should be pointed out. \line \up0 \expndtw0\charscale

x100 The first fact is that man as a sinner is in slavery to sin. Christ plainly stated this \line \up0 \expndtw0\charscalex100 fact: "Whosoever committeth sin is the servant (slave) of sin" (John 8:34). Being \line \up0 \expndtw-1\charscal ex100 a slave is just the opposite from being free. Paul shows the impossibility of those \line \up0 \expndtw0\charscalex105 in the flesh (sinners) to be subjec t to the law of God or to be pleasing to God \line \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Romans 8:7, 8\ul0\nosupersub\cf8\f9\fs24 ). Not only is the natural man under bondage to sin, but Scripture \line \up0 \expndtw2\charscalex100 indicates that Satan, the prince of the power of the air, works or energizes in him. \line \up0 \expndtw0\charscalex103 The average unsaved man is totally unaware that he is being influenced in his \line \up0 \expndtw0\chars calex102 actions and decisions by Satan: he may even boast that he always acts o n his \line \up0 \expndtw-2\charscalex100 own. But entirely apart from Sata nic influence it must be admitted that our \line \up0 \expndtw0\charscale x103 decisions and actions are often influenced by other people. We use argument \line \up0 \expndtw-1\charscalex100 and persuasion and cause people to change t heir minds and do just the opposite \line \up0 \expndtw0\charscalex105 of what t hey intended to do, and yet, in the end, the person feels that he has \line \up0 \expndtw-3\charscalex100 freely made his choice and that he is fully responsibl e for it. \par\pard\qj \li1800\ri1607\sb265\sl-276\slmult0\fi294 \up0 \expndtw-1 \charscalex100 If Satan and human beings can so influence our actions and decisi ons without \line \up0 \expndtw0\charscalex104 violating our freedom of choice, is it not possible for God to do the same, and \line \up0 \expndtw-2\charscalex1 00 especially when we understand that God's influence upon human minds and lives \line \up0 \expndtw0\charscalex108 is always for good? Almost everyone who is s aved realizes that he did not \line \up0 \expndtw-2\charscalex100 entirely of himself make the decision to accept Jesus Christ as his Savior. \line \up0 \expndtw0\charscalex104 Friends and loved ones prayed; the preacher present ed the plan of salvation; \line \up0 \expndtw0\charscalex100 and either he or ot hers used a great deal of persuasion before the decision was \line \up0 \expndtw 0\charscalex104 made. All of this was God working by His Spirit through the Word of God and \line \up0 \expndtw0\charscalex102 through the people of God. But th e choice, the decision, was freely made. And \line \up0 \expndtw-2\charscalex100 just as Satan energizes in the children of disobedience, so we read: "For it is God \line \up0 \expndtw0\charscalex105 which worketh (energizes) in you both to will and to do of his good pleasure" \line \up0 \expndtw-1\charscalex100 (Phili ppians 2:13). When the Christian wills to do what is pleasing to God it is the \ line \up0 \expndtw0\charscalex103 result of God's Spirit influencing him, and wh atever he does that is pleasing to \line \up0 \expndtw-3\charscalex100 God is li kewise the result of the same influence and power. \par\pard\qj \li1800\sb0\sl-2 72\slmult0 \par\pard\qj\li1800\ri1607\sb16\sl-272\slmult0\fi294 \up0 \expndtw-1\ charscalex100 Arminians who oppose the idea of God working to bring about the sa lvation of \line \up0 \expndtw-2\charscalex100 certain individuals on the basis that this teaching is destructive of human freedom \line \up0 \expndtw0\charscal ex104 often pray like Calvinists. They will pray fervently for unsaved loved one s that \line \up0 \expndtw0\charscalex100 God would in some way awaken them to t heir lost condition and cause them to \line \up0 \expndtw0\charscalex106 believe the gospel, unaware that their prayers are in direct conflict with their \line \up0 \expndtw-3\charscalex100 theology. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1605\sb2\sl-280\slmult0\fi294 \up0 \expndtw-1\charscalex10 0 Probably the central passage on election to salvation is 2 Thessalonians 2:13\line \up0 \expndtw-2\charscalex100 14, which reads: \par\pard\qj \li1800\sb0\sl -273\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-273\slmult0\fi327 \up0 \expndtw0 \charscalex100 "But we are bound to give thanks always to God for you, brethren beloved of \up0 \expndtw-2\charscalex100 the Lord, because God hath from the beg inning chosen (elected) you to salvation \up0 \expndtw-2\charscalex100 through s anctification of the Spirit and belief of the truth; whereunto he called you \up 0 \expndtw-3\charscalex100 by our gospel to the obtaining of the glory of our Lo rd Jesus Christ." \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\

sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb153\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 3 79 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg381}{\bkmkend Pg381}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li180 0\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0\fi268 \up0 \e xpndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Here it will be seen tha t election was from the beginning; that it was to \line \up0 \expndtw0\ charscalex100 salvation, and that it was through or by means of two things: sanc tification of the \line \up0 \expndtw0\charscalex102 Spirit and belief of the tr uth. The work of the Spirit is placed before belief of the \line \up0 \expndtw0\ charscalex104 truth. This work is called a sanctification, or a setting apart of the person unto \line \up0 \expndtw-1\charscalex100 God, which takes place befo re belief of the truth. The truth is Paul's gospel and it \line \up0 \expndtw0\c harscalex103 is by this gospel that God calls the sinner to obtain the glory of our Lord Jesus \line \up0 \expndtw-3\charscalex100 Christ. \par\pard\qj \li1800\ sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi309 \up0 \ex pndtw0\charscalex100 There is a general call of God, as in Matthew 20:16: "for m any be called, but \line \up0 \expndtw0\charscalex100 few chosen (or elected)." But there is also the special or effectual call of God to \line \up0 \expndtw0\c harscalex102 salvation, which is equivalent to salvation, since all that He so c alls He justifies \line \up0 \expndtw0\charscalex106 (\ul0\nosupersub\cf12\f13\f s24 Romans 8:30\ul0\nosupersub\cf8\f9\fs24 ). Paul always uses the word \ul0\no supersub\cf9\f10\fs24 call\ul0\nosupersub\cf8\f9\fs24 in this effectual sense. God \line \up0 \expndtw-2\charscalex100 elects, predestinates, calls, justifies, and glorifies. Salvation indeed is of the Lord. \par\pard\ql \li1800\sb0\sl-379 \slmult0 \par\pard\ql\li1800\sb41\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul 0\nosupersub\cf16\f17\fs48 53\ul0\nosupersub\cf20\f21\fs32 LIMITED OR UNLIMITED ATONEMENT \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1602\sb 31\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 As pointed out in the previous chapter there has been disagreement among \up0 \ expndtw0\charscalex102 theologians, not only on the place of the decree of elect ion in relation to that of \up0 \expndtw0\charscalex109 the fall, but also on th e place of the decree of election in relation to that to \up0 \expndtw0\charscal ex100 provide salvation. Infra and supra-lapsarians, therefore, by placin g election \up0 \expndtw-1\charscalex100 before the provision of salvation, log ically imply that salvation has been provided \up0 \expndtw-2\charscalex100 only for the elect. A mnemonic device often employed to fix in the mind the tenets \ up0 \expndtw-3\charscalex100 of Calvinism states this fact. It is based on the w ord \ul0\nosupersub\cf9\f10\fs24 tulip\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \li4608\ri4687\sb261\sl-280\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers ub\cf6\f7\fs24 T\ul0\nosupersub\cf8\f9\fs24 --Total depravity of man \line \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 U\ul0\nosupersub\cf8\f9\fs 24 --Unconditional election \line \up0 \expndtw-3\charscalex100 \ul0\nosupersub \cf6\f7\fs24 L \ul0\nosupersub\cf8\f9\fs24 --Limited Atonement \line \up0 \expnd tw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 I \up0 \expndtw-3\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 -- Irresistible grace \par\pard\ql \li4608\sb1\sl-255 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 P \ul0\nosupe rsub\cf8\f9\fs24 --erseverance of the saints \par\pard\qj \li1800\sb0\sl-273\slm ult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb25\sl-2 73\slmult0\fi320 \up0 \expndtw0\charscalex100 Although in his earlier writings C alvin taught a limited atonement, that is, that \up0 \expndtw0\charscalex109 in no sense did Christ die for or make any provision for the salvation of all \up0 \expndtw0\charscalex102 mankind, but only for the elect, he seems to have altere d his views later in life. \up0 \expndtw-3\charscalex100 Strong has this to say: \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1609\sb2\sl-280\s lmult0\fi465 \up0 \expndtw-1\charscalex100 The progress in Calvin's thought may be seen by comparing some of \line \up0 \expndtw-1\charscalex100 his earlier w ith his later utterances. Institutes, \up0 \expndtw-1\charscalex100 2:23:5-"I say, with \par\pard\qj \li2520\ri1608\sb6\sl-273\slmult0 \up0 \expndtw0\cha

rscalex105 Augustine, that the Lord created those who, as he certainly foreknew, \line \up0 \expndtw0\charscalex100 were to go to destruction, and he did so bec ause he so willed." But even \line \up0 \expndtw0\charscalex104 then in the Inst itutes 3:23:8, he affirms that "the perdition of the wicked \line \up0 \expndtw0 \charscalex100 depends upon the divine predestination in such a manner that the cause \line \up0 \expndtw0\charscalex100 and matter of it arc found in themselve s. Man falls by the appointment of \line \up0 \expndtw0\charscalex105 divine pro vidence, but he falls by his own fault.".. . In later days Calvin \line \up0 \ex pndtw-2\charscalex100 wrote in his Commentary on 1 John 2:2--"he is the propitia tion for our sins; \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 3 80 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg382}{\bkmkend Pg382}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li252 0\sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1608\sb123\sl-273\slmult0 \up0 \expndtw 0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 and not for ours only, but also for the whole world"--as follows: "Christ \line \up0 \expndtw0\charscalex105 suffere d for the sins of the whole world, and in the goodness of God is \line \up0 \exp ndtw-1\charscalex100 offered unto all men without distinction, his blood being s hed not for a part \line \up0 \expndtw0\charscalex100 of the world only, but for the whole human race; for although in the world \line \up0 \expndtw0\charscalex 102 nothing is found worthy of the favor of God, yet he holds out t he \line \up0 \expndtw-1\charscalex100 propitiation to the whole world, since wi thout exception he summons all to \line \up0 \expndtw-3\charscalex100 the faith of Christ, which is nothing else than the door unto hope." \par\pard\ql \li2971\ sb0\sl-276\slmult0 \par\pard\ql\li2971\sb9\sl-276\slmult0\tx8267\tx9707 \up0 \ex pndtw-1\charscalex100 Although other passages, such as Institutes, \tab \up 0 \expndtw-2\charscalex100 3:21:5, and \tab \up0 \expndtw-3\charscalex100 3:23: 1, \par\pard\qj \li2520\ri1579\sb5\sl-275\slmult0 \up0 \expndtw-2\charscalex100 assert the harsher view, we must give Calvin credit for modifying his \up0 \expndtw0\charscalex100 doctrine with maturer reflection and advancing yea rs. Much that is called \up0 \expndtw-2\charscalex100 Calvinism would have be en repudiated by Calvin himself even at the \up0 \expndtw0\charscalex102 beginning of his career, and is really the exaggeration of his teaching by \up0 \expndtw-3\charscalex100 more scholastic and less religious successors. \ul0\sup er\cf22\f23\fs23 356 \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\c harscalex100 \ul0\nosupersub\cf6\f7\fs24 ARGUMENTS FOR A LIMITED ATONEMENT \par\ pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0 \fi323 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It is argued tha t if Christ died for all men; if He paid the price for every man's \line \up0 \e xpndtw0\charscalex100 redemption, then in justice, God must save every man. It i s argued that even in \line \up0 \expndtw-2\charscalex100 human justice, in huma n courts, if another man pays the fine for a guilty man, the \line \up0 \expndtw -1\charscalex100 court is bound to free the law-breaker. But it is evident that not every man will be \line \up0 \expndtw0\charscalex102 saved; therefore it is evident that Christ did not die for those who are ultimately \line \up0 \expndtw -3\charscalex100 unsaved. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\l i1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex108 This argumen t is built upon the false assumption that the death of Christ \line \up0 \expndt w-1\charscalex100 automatically applies to those who are to be saved. If in the illustration above the \line \up0 \expndtw0\charscalex102 terms should be change d to fit that of the Scriptural presentation of the work of \line \up0 \expndtw0 \charscalex100 Christ, it would have to be said that a benefactor has deposited a sum of money \line \up0 \expndtw-2\charscalex100 sufficient to pay the law -breaker's fine, providing the law-breaker desires to \line \up0 \expndtw1\charscalex100 accept the gratuitous provision. But what if the lawbreaker is t oo proud to accept \line \up0 \expndtw-1\charscalex100 help from another, or bec ause of his hatred of the benefactor refuses his help, or \line \up0 \expndtw0\c harscalex100 does not believe in the sincerity of the benefactor and therefore f

ails to act upon \line \up0 \expndtw-1\charscalex100 the offered help? Surely in such case no one could argue that the court must set \line \up0 \expndtw-3\char scalex100 the prisoner free. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi 320 \up0 \expndtw0\charscalex100 The typology of salvation in the Old Testament indicates that the value of the \line \up0 \expndtw-1\charscalex100 sacrifice di d not automatically apply. The Old Testament Passover was typical of \line \up0 \expndtw0\charscalex102 the death of Christ (\ul0\nosupersub\cf12\f13\fs24 1 Cor inthians 5:7\ul0\nosupersub\cf8\f9\fs24 ). Was the firstborn in the home protect ed \line \up0 \expndtw0\charscalex100 from the destroying angel simply because t he lamb had been slain? God did not \line \up0 \expndtw-1\charscalex100 say, whe n I see that the lamb has been slain I will pass over you, but when I see \line \up0 \expndtw-1\charscalex100 the blood sprinkled upon the lintel and posts of t he door I will pass over you. The \line \up0 \expndtw0\charscalex100 lamb had to be slain in order to provide salvation for the firstborn, but the blood \line \ up0 \expndtw0\charscalex104 had also to be applied before the provision became e ffective in behalf of him. \line \up0 \expndtw0\charscalex104 Peter shows that t he sprinkling of the blood of Christ, in fulfillment of the type, \par\pard\ql \ li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li 1800\sb122\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20 \ul0\super\cf23\f24\fs19 356\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub \cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 778. \par\pard\ql \li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 381 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz380\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g383}{\bkmkend Pg383}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 speaks of the obedience of faith, the personal application of Christ's death by \up0 \expndtw-3\charscalex100 faith: \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1611\sb22\sl-270\s lmult0\fi267 \up0 \expndtw-2\charscalex100 "Elect according to the foreknowledge of God the Father, through sanctification \up0 \expndtw-2\charscalex100 of the Spirit, unto obedience and (even) sprinkling of the blood of Jesus Christ" (1 \u p0 \expndtw-3\charscalex100 Peter 1:2). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex10 0 The New Testament always conditions personal salvation upon faith or belief \l ine \up0 \expndtw-1\charscalex100 on the part of the recipient. Does John 1:12 s ay: "But as many as Christ died for, \line \up0 \expndtw0\charscalex105 to them gave he power to become the sons of God, even to them who were \line \up0 \expnd tw0\charscalex103 elected," or, "But as many as received him, to them gave he po wer to become \line \up0 \expndtw0\charscalex108 the sons of God, even to them t hat believe on his name?" Did Paul tell the \line \up0 \expndtw0\charscalex102 P hilippian jailer: "Christ died for you, hence you are saved," or, "Believe on th e \line \up0 \expndtw0\charscalex104 Lord Jesus Christ, and thou shalt be saved? " Does Ephesians 2:8 state: "By \line \up0 \expndtw0\charscalex103 election ye are saved through the death of Christ," or, "By grace are ye saved \line \up0 \e xpndtw0\charscalex105 through faith?" There is no hint in the New Testament that the efficacy of the \line \up0 \expndtw0\charscalex102 death of Christ is ever applied to a sinner apart from personal faith and trust in \line \up0 \expndtw-3

\charscalex100 Jesus Christ. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\q j\li1800\ri1598\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 Berkhof gives as one of his proofs for a limited atonement: "Scripture \up0 \e xpndtw0\charscalex100 repeatedly qualifies those for whom Christ laid down His l ife in such a way as to \up0 \expndtw0\charscalex107 point to a very definite li mitation. Those for whom He suffered and died are \up0 \expndtw-1\charscalex100 variously called 'His sheep,' \ul0\nosupersub\cf12\f13\fs24 John 10:11, 15\ul0\n osupersub\cf8\f9\fs24 , 'His Church,' \ul0\nosupersub\cf12\f13\fs24 Acts 20:28\u l0\nosupersub\cf8\f9\fs24 ; \ul0\nosupersub\cf12\f13\fs24 Ephesians \up0 \expndt w-2\charscalex100 5:25-27\ul0\nosupersub\cf8\f9\fs24 ; 'His people,' \ul0\nosupe rsub\cf12\f13\fs24 Matt. 1:21\ul0\nosupersub\cf8\f9\fs24 , and 'the elect,' \ul0 \nosupersub\cf12\f13\fs24 Romans 8:32-35\ul0\nosupersub\cf8\f9\fs24 ."\ul0\super \cf22\f23\fs23 357 \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi283 \up0 \ expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 It is evident that if Christ died for the whole world He died for His sheep, His \line \up0 \expndtw-1\charsc alex100 Church, His people, the elect. But Scripture nowhere states that He died \ul0\nosupersub\cf9\f10\fs24 only\ul0\nosupersub\cf8\f9\fs24 for \line \up0 \e xpndtw0\charscalex102 the elect. On the other hand, there are unqualified statem ents in Scripture that \line \up0 \expndtw0\charscalex104 Christ did in fact die for the sins of the whole world. Berkhof, in defending his \line \up0 \expndtw0 \charscalex104 position, is forced to make the word "world," in such passages as John 3:16, \line \up0 \expndtw0\charscalex100 mean the world of the elect. Is it not strange that in the very same Gospel John \line \up0 \expndtw0\charscalex 100 records the words of Christ: "I pray for them (His disciples--the elect); I pray not \line \up0 \expndtw-2\charscalex100 for the world." (17:9), if, indeed, John means by the world the elect? Berkhof tries \line \up0 \expndtw0\charscale x102 to show from such passages as John 7:4; 12:19; 14:22; 18:20, that becau se \line \up0 \expndtw0\charscalex103 Christ did not speak to or show Himself to every person in the world, the word \line \up0 \expndtw0\charscalex100 must th erefore be greatly limited in meaning, but this conclusion does not \l ine \up0 \expndtw0\charscalex100 necessarily follow. If such were the case then it would be impossible that \line \up0 \expndtw0\charscalex107 anyth ing could be said to be worldwide. How could any message be \line \up 0 \expndtw0\charscalex100 communicated to every human being in existence without exception? When it is \line \up0 \expndtw0\charscalex100 said that a thing is f or the whole world we understand that no limitation is placed \line \up0 \expndt w-2\charscalex100 upon it, none is excluded; not that every living individual he ars about it or accepts \line \up0 \expndtw-3\charscalex100 it. \par\pard\qj \li 1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 No one can deny that Scripture many times predi cates salvation upon \line \up0 \expndtw0\charscalex100 "whosoever will." Is whosoever an \ul0\nosupersub\cf9\f10\fs24 inclusive\ul0\nosupersub\cf8\f9\fs 24 or \ul0\nosupersub\cf9\f10\fs24 exclusive\ul0\nosupersub\cf8\f9\fs24 ter m? It must be \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb7 2\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\supe r\cf23\f24\fs19 357\ul0\nosupersub\cf7\f8\fs20 Berkhof, \ul0\nosupersub\cf24\f2 5\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 395. \par\pard\ql \li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 382 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz468\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}}

}}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g384}{\bkmkend Pg384}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 exclusive if the idea of a limited at onement is true, or if the word is allowed to \line \up0 \expndtw0\charscalex103 have its usual meaning of all-inclusive, it must be said that the gospel is to be \line \up0 \expndtw0\charscalex108 preached as though it had been provided fo r all men, but that in the secret \line \up0 \expndtw-2\charscalex100 councils o f God it was provided only for the elect.\ul0\super\cf22\f23\fs23 358\ul0\nosupe rsub\cf8\f9\fs24 It should be observed, even \line \up0 \expndtw0\charscalex1 02 though one accepted the latter contention as tenable, what is called the secr et \line \up0 \expndtw-1\charscalex100 council of God is no longer secret. God h as revealed it in His Word for all to read \line \up0 \expndtw-2\charscalex100 a nd know. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\ sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 As quoted earlier in connectio n with Calvin's commentary, 1 John 2:2 clearly \line \up0 \expndtw-2\charscalex1 00 states that "He is the propitiation for our sins (the elect): and not for our s only, but \line \up0 \expndtw0\charscalex102 also for the whole world." Not on ly does John place the world in contrast to the \line \up0 \expndtw0\charscalex1 04 elect, but he includes the \ul0\nosupersub\cf9\f10\fs24 whole\ul0\nosupersub\ cf8\f9\fs24 world. Surely in this context the world cannot \line \up0 \expndtw0 \charscalex100 mean the elect, and the whole world cannot be limited to mean onl y a small part \line \up0 \expndtw-3\charscalex100 of the world. \par\pard\ql \l i2067\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Again, Berkhof argues a gainst an unlimited atonement in these words: \par\pard\qj \li2520\sb0\sl-276\sl mult0 \par\pard\qj\li2520\ri1602\sb8\sl-276\slmult0\fi134 \up0 \expndtw0\charsca lex103 The sacrificial work of Christ and His intercessory work are simply two \ up0 \expndtw0\charscalex100 different aspects of His atoning work, and therefore the scope of the one \up0 \expndtw-1\charscalex100 can be no wider than that of the other. Now Christ very definitely limits His \up0 \expndtw0\charscalex102 i ntercessory work, when He says: "I pray not for the world, but for those \up0 \e xpndtw0\charscalex104 thou hast given me." John 17:9. Why should He limit His i ntercessory \up0 \expndtw-3\charscalex100 prayer, if He had actually paid the pr ice for all?\ul0\super\cf22\f23\fs23 359 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi283 \up0 \expndtw0\charscalex1 02 \ul0\nosupersub\cf8\f9\fs24 There is very good reason why He limits His inter cessory work, whereas His \line \up0 \expndtw0\charscalex103 redemptive work is universal. The typology of the Scripture shows clearly that \line \up0 \expndtw0 \charscalex100 there is no place for a priestly ministry until people are first brought into a saving \line \up0 \expndtw-2\charscalex100 relationship with God. Moses, and not Aaron, as a type of Christ, inaugurated the \line \up0 \expndtw0 \charscalex100 covenant with the great covenant sacrifice, which constituted the nation of Israel \line \up0 \expndtw0\charscalex103 God's elect nation (Exodus 24:4-8). It should be observed that before Moses \line \up0 \expndtw0\charscal ex102 offered the covenant sacrifice Aaron and his sons had to stay afar off and only \line \up0 \expndtw0\charscalex103 Moses could come near the Lord (Exodus 24:1, 2). It was after this that God \line \up0 \expndtw-2\charscalex100 gave instructions for the building of the tabernacle and the induction of Aaron and \line \up0 \expndtw0\charscalex102 his sons into the priesthood. Priestly interc ession is only for the people of God, \line \up0 \expndtw0\charscalex100 whereas the gospel of salvation has been provided for those who are not God's \line \up 0 \expndtw0\charscalex102 people. Much confusion and harm has come from confusin g these two distinct \line \up0 \expndtw0\charscalex107 ministries. The unsaved have been told that Jesus is their priest and if they \line \up0 \expndtw0\chars calex102 confess their sins to Him they will be forgiven. Such preaching is a tr avesty on \line \up0 \expndtw-1\charscalex100 the gospel. Sinners are not saved by confessing sins or by doing any other thing \line \up0 \expndtw0\charscalex10 5 that a Christian is supposed to do: they are saved by believing the gospel. It \line \up0 \expndtw0\charscalex108 should therefore be evident that the scope

of Christ's work in behalf of the \line \up0 \expndtw-3\charscalex100 unsaved is different from that in behalf of the saved. \par\pard\ql \li1800\sb0\sl-230\slm ult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmul t0 \par\pard\ql\li1800\sb213\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\s uper\cf23\f24\fs20\ul0\super\cf23\f24\fs19 358\ul0\nosupersub\cf7\f8\fs20 \ul0\ nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 398. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\f s19 359\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosup ersub\cf7\f8\fs20 ., p. 395. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 383 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz381\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g385}{\bkmkend Pg385}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 SCRIPTURAL BASIS FOR AN UNLIMITED ATONEMENT \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1607\sb7\sl-277\sl mult0\fi268 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf8\f9\fs24 First, it w ould seem that there needs to be a clear definition of terms. In \line \up0 \exp ndtw0\charscalex100 speaking of the extent of the atonement, we need to understa nd whether we are \line \up0 \expndtw0\charscalex100 speaking of the extent of t he provision or the extent of the application. Everyone \line \up0 \expndtw0\cha rscalex100 agrees that the extent of the application is limited. Surely the Scri pture nowhere \line \up0 \expndtw-1\charscalex100 teaches that all men are going to be saved, in spite of the beliefs of Universalists \line \up0 \expndtw-1\cha rscalex100 and so-called Universal Reconciliationists. In the present dis cussion we are \line \up0 \expndtw0\charscalex100 stating the reasons for a un iversal or unlimited provision. Even Berkhof admits a \line \up0 \expndtw0\chars calex100 certain universality in the atonement. He discusses what he calls \ul0\ nosupersub\cf9\f10\fs24 the exact point \line \up0 \expndtw-3\charscalex100 at i ssue: \par\pard\qj \li2520\ri1603\sb265\sl-275\slmult0\fi134 \up0 \expndtw-2\cha rscalex100 \ul0\nosupersub\cf8\f9\fs24 The question with which we are concerned at this point is not (a) whether \line \up0 \expndtw0\charscalex100 the satisfac tion rendered by Christ was in itself sufficient for the salvation \line \up0 \e xpndtw-1\charscalex100 of all men, since this is admitted by all; (b) whether th e saving benefits are \line \up0 \expndtw0\charscalex100 actually applied to eve ry man, for the great majority of those who teach a \line \up0 \expndtw-1\charsc alex100 universal atonement do not believe that all are actually saved; (c) whet her \line \up0 \expndtw0\charscalex100 the \ul0\nosupersub\cf9\f10\fs24 bona fid e\ul0\nosupersub\cf8\f9\fs24 offer of salvation is made to all that hear the go spel, on the \line \up0 \expndtw0\charscalex102 condition of repentance and fait h, since the Reformed Churches do not \line \up0 \expndtw0\charscalex100 call th is in question; nor (d) whether any of the fruits of the death of Christ \line \ up0 \expndtw0\charscalex104 accrue to the benefit of the non-elect in virtue of their close association \line \up0 \expndtw0\charscalex103 with the people of Go d, since this is explicitly taught by many Reformed \line \up0 \expndtw0\charsca lex100 scholars. On the other hand, the question does relate to the design of th e \line \up0 \expndtw-1\charscalex100 atonement. Did the Father in sending Chris t, and did Christ in coming into \line \up0 \expndtw0\charscalex107 the world, t

o make atonement for sin, \ul0\nosupersub\cf9\f10\fs24 do this with a design or for the \line \up0 \expndtw0\charscalex100 purpose of saving only the elect or a ll men?\ul0\nosupersub\cf8\f9\fs24 That is the question, and that \line \up0 \e xpndtw-3\charscalex100 is the only question.\ul0\super\cf22\f23\fs23 360 \par\pa rd\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1606\sb9\sl-276\slmult0\f i309 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Berkhof admits the sufficiency of the death of Christ to save all men, but says \line \up0 \expndt w-2\charscalex100 that the question is, was God's design in the death of Christ to save only the elect \line \up0 \expndtw-1\charscalex100 or all men? Only Univ ersalists believe that it was God's design to save all men. If \line \up0 \expnd tw0\charscalex107 God's purpose was to save all men, and all men are not saved, then God's \line \up0 \expndtw0\charscalex104 purpose has been thwarted. Even Ar minians, whom Berkhof opposes, do not \line \up0 \expndtw0\charscalex102 believe it was God's design to save all men, and yet they believe in a universal \line \up0 \expndtw0\charscalex107 provision. And doesn't Berkhof himself believe in a universal provision if he \line \up0 \expndtw0\charscalex103 believes that the death of Christ is sufficient to save all men? How much more \line \up0 \expndtw 0\charscalex106 sufficient would it have to be to be a universal provision? It w ould seem that \line \up0 \expndtw-1\charscalex100 Berkhof and other Reformed th eologians use the word \ul0\nosupersub\cf9\f10\fs24 provide\ul0\nosupersub\cf8\f 9\fs24 to mean, not only \line \up0 \expndtw-2\charscalex100 to provide but, ac tually to bestow upon. If we define the word in this way and then \line \up0 \ex pndtw-1\charscalex100 say that the atonement is unlimited in its provision, it i s self-evident that we mean \line \up0 \expndtw0\charscalex100 that it was God's design to save all men and that all men will be saved, or that it \line \up0 \e xpndtw0\charscalex100 was His design but that the will of man has defeated His p urpose. On the other \line \up0 \expndtw-1\charscalex100 hand, when theologians differentiate between the extent of the provision and the \line \up0 \expndtw-1\ charscalex100 extent of the application, it should be evident that they do not m ean by provision \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0 \sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-2\charsca lex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 360\ul0\nosupersub\cf7\f 8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., pp. 393 , 394. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 3 84 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz383\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g386}{\bkmkend Pg386}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1606\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 the application also. On this score i t would seem that the difference is due to a \up0 \expndtw-3\charscalex100 defin ition of terms. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri16 08\sb4\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 However, there is an un derlying concept in the limited atonement view that \up0 \expndtw-3\charscalex10 0 goes deeper than this. Again Berkhof states: \par\pard\qj \li2520\ri1603\sb261 \sl-280\slmult0\fi149 \up0 \expndtw0\charscalex100 The Reformed position is that Christ died for the purpose of actually and \up0 \expndtw0\charscalex100 certai nly saving the elect, and the elect only. This is equivalent to saying \up0 \exp

ndtw0\charscalex104 that He died for the purpose of saving only those to whom He actually \up0 \expndtw-3\charscalex100 applies the benefits of His redemptive w ork.\ul0\super\cf22\f23\fs23 361 \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult 0\fi282 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This, it seems to us, is equivalent to saying that God is willing that some might \line \up0 \ expndtw0\charscalex100 perish (cf. \ul0\nosupersub\cf12\f13\fs24 2 Peter 3:9\ul0 \nosupersub\cf8\f9\fs24 ), that He was not willing that all men might be saved ( cf. \ul0\nosupersub\cf12\f13\fs24 1 \line \up0 \expndtw0\charscalex103 Timothy 2:4\ul0\nosupersub\cf8\f9\fs24 ), that although the gospel is announced as being provided for all \line \up0 \expndtw0\charscalex103 men, actually God never had any one in mind but the elect, and that therefore \line \up0 \expndtw0\charscal ex102 God never loved, never made any provision for, never made any possibility for \line \up0 \expndtw0\charscalex102 the non-elect to be saved. Actually, then , it is a lie to say that God so loved the \line \up0 \expndtw-3\charscalex100 w orld that He gave, unless we alter the word world to mean the elect. \par\pard\q j \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi26 8 \up0 \expndtw0\charscalex105 If we say that the elect are those who are ultima tely saved, and that in the \up0 \expndtw-1\charscalex100 infinite foreknowledge of God He knew every last one who would be saved, then \up0 \expndtw0\charscale x100 it is evident that no one could be saved but the elect whom He foreknew. Fr om \up0 \expndtw0\charscalex105 this viewpoint, therefore, we must believe that it is impossible for any but the \up0 \expndtw-1\charscalex100 elect to be saved . But this is vastly different from saying that God, in His elective \up0 \expnd tw0\charscalex100 decree before the foundation of the world, had no love or conc ern or thought for \up0 \expndtw0\charscalex102 that great multitude who compris e the unsaved, especially in view of the many \up0 \expndtw0\charscalex102 Scrip tures which indicate just the opposite. Chafer, who classifies himself as a \up0 \expndtw-3\charscalex100 moderate Calvinist who is an unlimited redemptionist s tates: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1608\sb9\sl -276\slmult0\fi145 \up0 \expndtw-1\charscalex100 The men who belong to this scho ol of interpretation defend all of the five \line \up0 \expndtw0\charscalex100 p oints of Calvinism excepting one, namely, "Limited Atonement," or what \line \up 0 \expndtw0\charscalex100 has been termed "the weakest point in the Calvinistic system of doctrine." \line \up0 \expndtw-2\charscalex100 This form of moderate C alvinism is more the belief of Bible expositors than \line \up0 \expndtw-2\chars calex100 of theologians, which fact is doubtless due to the truth that the Bible , taken \line \up0 \expndtw0\charscalex105 in its natural terminology and apart from those strained interpretations \line \up0 \expndtw-1\charscalex100 which a re required to defend a theory, seems to teach an unlimited \line \up0 \expndtw-2\charscalex100 redemption. Men of this group believe that Christ died actually and fully for \line \up0 \expndtw0\charscalex103 all men of this age a like, that God has ordained that the gospel shall be \line \up0 \expndtw-1\chars calex100 preached to all for whom Christ died, and that through the proclamation of \line \up0 \expndtw0\charscalex100 the gospel, He will exercise His sovereig n power in saving His elect. This \line \up0 \expndtw0\charscalex105 group belie ve in the absolute depravity of man and his total inability to \line \up0 \expnd tw0\charscalex102 believe apart from the enabling power of the Spirit, and that the death of \line \up0 \expndtw0\charscalex100 Christ, being forensic, is a suf ficient ground for any and every man to be \line \up0 \expndtw-2\charscalex100 s aved, should the Spirit of God choose to draw him. They contend that the \line \ up0 \expndtw-2\charscalex100 death of Christ of itself saves no man, either actu ally or potentially, but \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li 1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ ul0\super\cf23\f24\fs19 361\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25 \fs20 Ibid. \ul0\nosupersub\cf7\f8\fs20 p. 394. \par\pard\ql \li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 385 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz376\shplid0

{\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g387}{\bkmkend Pg387}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1609\sb186\sl-260\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 that it does render all men \ul0\nos upersub\cf9\f10\fs24 savable\ul0\nosupersub\cf8\f9\fs24 ; that salvation is wrou ght of God alone, \up0 \expndtw-3\charscalex100 and at the time the individual b elieves.\ul0\super\cf22\f23\fs23 362 \par\pard\qj \li1800\sb0\sl-275\slmult0 \pa r\pard\qj\li1800\ri1609\sb13\sl-275\slmult0\fi277 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 We have already quoted the five passages which limit ed redemptionists use to \up0 \expndtw0\charscalex103 bolster their arguments, w ith the comment that the fact that Christ died for the \up0 \expndtw0\charscalex 100 elect does not necessarily mean that He died \ul0\nosupersub\cf9\f10\fs24 on ly\ul0\nosupersub\cf8\f9\fs24 for the elect. There are many \up0 \expndtw-1\cha rscalex100 more passages of Scripture which clearly state that Christ died for m ore than the \up0 \expndtw-2\charscalex100 elect, that He died for the whole wor ld. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1577\sb9\sl-27 6\slmult0\fi268 \up0 \expndtw0\charscalex102 Reference has already been made to John 3:16 that God so loved the world \line \up0 \expndtw0\charscalex100 that He gave His Son in order that the world might be saved, and to \ul0\nosupersub\cf1 2\f13\fs24 1 John 2:2, \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 where He is said to be the propitiation for the whole world. And we have \line \up0 \expndtw-2\charscalex100 commented sufficiently to s how the unreasonableness of trying to make the \line \up0 \expndtw0\chars calex105 world mean only a select company of elect taken out of the world, espec ially \line \up0 \expndtw-3\charscalex100 when in the same context the world is that group that hates the elect. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult 0\fi294 \up0 \expndtw-1\charscalex100 The universality of the death of Christ is clearly set forth in 2 Corinthians 5:19: \line \up0 \expndtw0\charscalex100 "Go d was in Christ, reconciling the world unto himself, not imputing the ir \line \up0 \expndtw-2\charscalex100 trespasses unto them." The inconsistency of making the world here to be only the \line \up0 \expndtw0\charscalex102 elect can be seen from what follows. Paul has to beseech the world of \l ine \up0 \expndtw-1\charscalex100 unbelievers to be reconciled to God. Why, we a sk, would Paul choose to use this \line \up0 \expndtw0\charscalex102 word \ul0\n osupersub\cf9\f10\fs24 world\ul0\nosupersub\cf8\f9\fs24 in this passage to repr esent only a select group of humanity, when \line \up0 \expndtw-1\charscalex100 elsewhere he uses it in a universal sense? Was Paul talking about only the elect \line \up0 \expndtw0\charscalex103 when he uttered the following: "from the cre ation of the world" (Romans 1:20); \line \up0 \expndtw0\charscalex102 "all the w orld may become guilty before God" (Romans 3:19); "by one man sin \line \up0 \ex pndtw0\charscalex100 entered into the world" (Romans 5:12); "the world by wisdom knew not God" (1 \line \up0 \expndtw0\charscalex100 Corinthians 1:21); "the sai nts shall judge the world" (1 Corinthians 6:2); "that we \line \up0 \expndtw0\ch arscalex103 should not be condemned with the world" (1 Corinthians 11:52); "th e world is \line \up0 \expndtw0\charscalex103 crucified unto me" (Galatians 6: 14)? Paul uses the word \ul0\nosupersub\cf9\f10\fs24 world\ul0\nosupersub\cf8\f9 \fs24 some forty-six \line \up0 \expndtw0\charscalex100 times elsewhere where the meaning cannot be, under any stretch of the \line \up0 \expndtw0\c harscalex100 imagination, the elect, and yet in this one passage we are told we must change \line \up0 \expndtw-3\charscalex100 the definition and usage of the word. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-

276\slmult0\fi293 \up0 \expndtw-1\charscalex100 Hebrews 2:9 states: "that He by the grace of God should taste death for every \line \up0 \expndtw0\charscalex100 man." The word for "every" is \ul0\nosupersub\cf9\f10\fs24 pantos\ul0\nos upersub\cf8\f9\fs24 , also translated "all." Several other \line \up0 \expn dtw0\charscalex103 statements occur which use the word \ul0\nosupersub\cf9\f10\f s24 pantos\ul0\nosupersub\cf8\f9\fs24 : "If one died for all, then were all \lin e \up0 \expndtw0\charscalex100 dead" (2 Corinthians 5:14). "Who gave himself a r ansom for all" (1 Timothy 2:6). \line \up0 \expndtw0\charscalex102 "We trust in the living God, who is the Savior of all men, specially of those that \line \up0 \expndtw0\charscalex104 believe" (1 Timothy 4:10). "For the grace of God that bringeth salvation hath \line \up0 \expndtw-1\charscalex100 appeared to all men " (Titus 2:11). These statements taken at face value certainly \line \up0 \expnd tw-1\charscalex100 teach that Christ did something for every man without excepti on when He died. It \line \up0 \expndtw0\charscalex100 is admitted that there ma y be exceptions when \ul0\nosupersub\cf9\f10\fs24 pantos\ul0\nosupersub\cf8\f9\f s24 does not mean universal \line \up0 \expndtw0\charscalex106 all, but the con text will indicate this, as it does, for example in 1 Corinthians \line \up0 \e xpndtw0\charscalex100 15:27, where it is stated that God has put all things unde r Christ's feet; but Paul \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\l i1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 362\ul0\nosuper sub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf 7\f8\fs20 ., III, pp. 184, 185. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 386 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz437\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g388}{\bkmkend Pg388}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1620\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 is quick to explain: "But when he sai th all things are put under him, it is manifest \up0 \expndtw-3\charscalex100 th at he is excepted, which did put all things under him." \par\pard\qj \li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb17\sl-273\slmult0\fi268 \up0 \expnd tw0\charscalex104 Romans 5:6 presents a different approach: "in due time Christ died for the \line \up0 \expndtw0\charscalex100 ungodly." The question arises: "Were the elect the only ones who could classify \line \up0 \expndtw0\charscalex 100 as ungodly?" Once we admit that all men universally are by nature ungodly, w e \line \up0 \expndtw-2\charscalex100 have admitted that Christ died for all men universally. It is as simple as that. \par\pard\qj \li1800\sb0\sl-274\slmult0 \ par\pard\qj\li1800\ri1608\sb13\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex102 There are also the many "whosoever" passages which clearly imply a \u p0 \expndtw0\charscalex103 universal provision. What is the sense of God declari ng over a hundred times: \up0 \expndtw0\charscalex104 "Whosoever will may come; Whosoever believeth on him shall not perish but \up0 \expndtw0\charscalex102 hav e everlasting life; .... Whosoever calleth upon the name of the Lord shall be \u p0 \expndtw0\charscalex102 saved;" etc., etc., if in fact it was impossible for all to be saved? It is not here a \up0 \expndtw0\charscalex100 matter simply of the elect and the non-elect. God could have provided salvation \up0 \expndtw0\ch arscalex107 only for the elect, but had He done so it would have been untrue for

Him to \up0 \expndtw-3\charscalex100 announce that salvation as though it had b een provided for all. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li180 0\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 There are other verses which indicate that Christ's blood was shed for men \up0 \expndtw0\charsc alex100 who will ultimately be lost. 2 Peter 2:1: ".. . even as there shall be f alse teachers \up0 \expndtw0\charscalex100 among you, who privily shall bring in damnable heresies, even denying the Lord \up0 \expndtw0\charscalex102 that boug ht them and bring upon themselves swift destruction." There must be \up0 \expndt w0\charscalex100 some sense in which Christ paid a ransom price for these aposta tes, or Peter's \up0 \expndtw0\charscalex100 words are meaningless. Likewise, in Hebrews 10:29, the writer speaks of those \up0 \expndtw0\charscalex100 who have trodden under foot the Son of God, and have counted the blood of the \up0 \expn dtw0\charscalex100 covenant, "wherewith he was sanctified," an unholy thi ng. Here again it is \up0 \expndtw0\charscalex100 stipulated that the blood of Christ, trampled under foot by these apostates, was \up0 \expndtw-3\charscale x100 that whereby they were sanctified. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi293 \up0 \expndtw-1\charscalex1 00 Finally, there are analogies in Scripture which teach a universal provision. For \line \up0 \expndtw0\charscalex103 example, Christ spoke of how God caused t he sun to shine and the rain to fall \line \up0 \expndtw0\charscalex106 upon the just and the unjust alike (\ul0\nosupersub\cf12\f13\fs24 Matthew 5:45\ul0\nos upersub\cf8\f9\fs24 ). What is the thrust of this \line \up0 \expndtw-1\charscal ex100 passage if not to teach that God lavishes his gifts upon all without discr imination, \line \up0 \expndtw0\charscalex100 that He makes provision for all, t hat He loves all, and that He wants His children \line \up0 \expndtw0\charscalex 104 to be like Him. The same principle is seen in \ul0\nosupersub\cf12\f13\fs24 Hebrews 6:7, 8\ul0\nosupersub\cf8\f9\fs24 , where the earth \line \up0 \expndtw2\charscalex100 drinks in the rain that often falls upon it, resulting in herbs for man's food and also \line \up0 \expndtw0\charscalex106 thorns and briars who se end is to be burned. The point here is that the rain, \line \up0 \expndtw-2\c harscalex100 God's provision for life, falls upon the weeds as well as upon the useful herbs. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608 \sb9\sl-276\slmult0\fi285 \up0 \expndtw-1\charscalex100 In conclusion, two thing s should be said. First, if the atonement is limited in its \up0 \expndtw-2\char scalex100 provision, the Bible writers chose the very poorest words by which to express this \up0 \expndtw0\charscalex100 fact. The world, the whole world, all, whosoever,--these are the words which are \up0 \expndtw0\charscalex100 best fit ted to express universality. If God had wanted to express universality we \up0 \ expndtw0\charscalex100 cannot imagine any words better suited to convey that mea ning. There appears \up0 \expndtw0\charscalex105 to be something wrong with a th eory which necessitates the changing of the \up0 \expndtw-3\charscalex100 meanin g of so many words in order to defend its position. \par\pard\ql \li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 387 \pa r\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg389} {\bkmkend Pg389}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\ sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0\fi268 \up0 \expndtw 0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 The other thing which needs to be sa id concerns the exact meaning of the \line \up0 \expndtw0\charscalex105 word \ul 0\nosupersub\cf9\f10\fs24 provision\ul0\nosupersub\cf8\f9\fs24 . When we say tha t a father provides food for his family do we \line \up0 \expndtw0\charscalex100 mean that he not only provides the money with which to purchase the food, but \ line \up0 \expndtw-1\charscalex100 that he also forces each member of his family to eat all that he has provided? Or \line \up0 \expndtw-1\charscalex100 is it p ossible that some members of the family do not like and therefore refuse to \lin e \up0 \expndtw0\charscalex100 eat the food which has been provided? It seems evident that the limited \line \up0 \expndtw0\charscalex102 redemption ists admit the use of the word \ul0\nosupersub\cf9\f10\fs24 provide\ul0\nosupers

ub\cf8\f9\fs24 to mean only the former: that \line \up0 \expndtw0\charscalex100 provide means both the supplying and the application of salvation; that it cann ot \line \up0 \expndtw0\charscalex105 mean only the supplying of salvation. It i s our position that God can and has \line \up0 \expndtw0\charscalex104 supplied or provided salvation for every man, and that some men accept and \line \up0 \ex pndtw0\charscalex107 others reject it. But we hardly see how one can reject that which was never \line \up0 \expndtw0\charscalex107 provided for him. And we bel ieve that this view gives to the preacher of the \line \up0 \expndtw0\charscalex 100 gospel great assurance and liberty in preaching, so that he can honestly bel ieve \line \up0 \expndtw0\charscalex100 that he has a message which is designed and fitted to the needs of every man, \line \up0 \expndtw0\charscalex100 woman, and child who will ever come under the sound of his voice. On the other \line \u p0 \expndtw0\charscalex100 hand, how can one who sincerely believes that Christ made no provision for the \line \up0 \expndtw-1\charscalex100 salvation of the g reat bulk of humanity, sincerely tell an audience that Christ died \line \up0 \e xpndtw0\charscalex102 for their sins, that whosoever wills may come, and that wh osoever calls on the \line \up0 \expndtw-3\charscalex100 name of the Lord will b e saved? \par\pard\ql \li1800\sb0\sl-391\slmult0 \par\pard\ql\li1800\sb19\sl-391 \slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 54\ul0\nosupe rsub\cf20\f21\fs32 THE MEANS OF GRACE \par\pard\qj \li1800\sb0\sl-275\slmult0 \ par\pard\qj\li1800\ri1608\sb30\sl-275\slmult0\fi276 \up0 \expndtw-1\charscalex10 0 \ul0\nosupersub\cf8\f9\fs24 By \ul0\nosupersub\cf9\f10\fs24 means of grace\ul0 \nosupersub\cf8\f9\fs24 is meant primarily the means by which the grace of God in \line \up0 \expndtw-2\charscalex100 salvation is communicated to the believer . Theologians have probably differed as \line \up0 \expndtw0\charscalex108 much upon this point as on any other doctrine of the Bible. All branches of \line \up 0 \expndtw0\charscalex100 Christendom which acknowledge the Bible as the Word of God are agreed that \line \up0 \expndtw-2\charscalex100 Jesus Christ is the Sav ior and that His death is basic to the provision of salvation. \line \up0 \expnd tw0\charscalex100 It is there that the agreement ends. How does the needy sinner avail himself of \line \up0 \expndtw0\charscalex100 the merits of Christ's work ? Does God distribute salvation through some kind of \line \up0 \expndtw0\charsc alex103 middleman? Has the Church or some particular denomination been made the \line \up0 \expndtw-2\charscalex100 repository for it? Is there some mysterious religious ordinance by means of which \line \up0 \expndtw0\charscalex103 the gra ce of God is received? Is there any kind of work which the sinner must \line \up 0 \expndtw0\charscalex106 accomplish as a prerequisite to being saved? We shall first of all look at the \line \up0 \expndtw0\charscalex100 teachings of the various Christian denominations on the subject, and then \line \up0 \expn dtw-1\charscalex100 examine the Scriptures from a dispensational point of view i n an effort to resolve \line \up0 \expndtw-3\charscalex100 the problems associat ed with it. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\s b11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 It should be pointed out t hat \ul0\nosupersub\cf9\f10\fs24 the means of grace\ul0\nosupersub\cf8\f9\fs24 are usually associated with \up0 \expndtw-1\charscalex100 the word \ul0\nosupers ub\cf9\f10\fs24 sacraments\ul0\nosupersub\cf8\f9\fs24 . The Roman Catholic churc h recognizes seven sacraments \up0 \expndtw-2\charscalex100 which it claims w ere instituted by Christ, whereas high Protestant churches \up0 \expndtw2\charscalex100 recognize only two, water baptism and the Lord's Supper, but cho ose to call them \up0 \expndtw-3\charscalex100 ordinances rather than sacraments . \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\sb38\sl-260 \slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 The Int ernational Standard Bible Encyclopedia\ul0\nosupersub\cf8\f9\fs24 in its articl e on Sacraments \up0 \expndtw-3\charscalex100 states: \par\pard\ql \li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscal ex100 \ul0\nosupersub\cf7\f8\fs20 388 \par\pard\sect\sectd\fs24\paperw12240\pape rh15840\pard\sb0\sl-240{\bkmkstart Pg390}{\bkmkend Pg390}\par\pard\ql \li2654\sb 0\sl-276\slmult0 \par\pard\ql\li2654\sb0\sl-276\slmult0 \par\pard\ql\li2654\sb0\ sl-276\slmult0 \par\pard\ql\li2654\sb0\sl-276\slmult0 \par\pard\ql\li2654\sb0\sl

-276\slmult0 \par\pard\ql\li2654\sb92\sl-276\slmult0\tx9366 \up0 \expndtw0\chars calex101 \ul0\nosupersub\cf8\f9\fs24 The word "sacrament" comes from the Lat \ul 0\nosupersub\cf9\f10\fs24 sacramenturn\ul0\nosupersub\cf8\f9\fs24 , ... \tab \up 0 \expndtw0\charscalex100 . Whether \par\pard\qj \li2520\ri1608\sb5\sl-275\slmul t0 \up0 \expndtw0\charscalex103 referring to an oath of obedience or to somethin g set apart for a sacred \line \up0 \expndtw0\charscalex100 purpose, it is ev ident that \ul0\nosupersub\cf9\f10\fs24 sacramenturn\ul0\nosupersub\cf8\f9\fs2 4 would readily lend itself to \line \up0 \expndtw0\charscalex102 describe such ordinances as Baptism and the Lord's Supper. In the Gr. \line \up0 \expndt w0\charscalex100 NT, however, there is no word or even any general idea correspo nding to \line \up0 \expndtw-2\charscalex100 "sacrament," nor does the earliest history of Christianity afford any trace of \line \up0 \expndtw0\charscalex107 t he application of the term to certain rites of the church, ... It is in the \li ne \up0 \expndtw-1\charscalex100 writings of Tertullian (end of 2d and beginning of 3d cent.) that we find the \line \up0 \expndtw0\charscalex100 first evidence of the adoption of the word as a technical term to designate \line \up0 \expndt w0\charscalex103 Baptism, the Eucharist, and other rites of the Christian church .... In the \line \up0 \expndtw0\charscalex100 NT the sacraments are presented as means of grace. Forgiveness (Acts \par\pard\li2520\sb17\sl-276\slmult0\fi0\tx 4569\tx5353\tx8628\tx9340 \up0 \expndtw0\charscalex101 2:38), cleansing\tab \up 0 \expndtw0\charscalex101 (Eph.\tab \up0 \expndtw0\charscalex101 5:250, spiritu al quickening\tab \up0 \expndtw0\charscalex101 (Col.\tab \up0 \expndtw0\charsca lex101 2:12) are\par\pard\qj \li2520\ri1602\sb0\sl-276\slmult0 \up0 \expndtw0\c harscalex107 associated with Baptism; the Lord's Supper is declared to be a \line \up0 \expndtw0\charscalex105 participation in the body and blood of Christ (1 Cor. 10:16). So far all \line \up0 \expndtw0\charscalex103 Christian s are agreed; but wide divergence shows itself thereafter. \line \up0 \e xpndtw0\charscalex103 According to the doctrine of the Roman church, sac raments are \line \up0 \expndtw0\charscalex104 efficacious \ul0\nosupersub\c f9\f10\fs24 ex opere operato\ul0\nosupersub\cf8\f9\fs24 , i.e. in virtue of a power inherent in \line \up0 \expndtw-3\charscalex100 themselves as out ward acts whereby they communicate saving benefits to \line \up0 \expndtw0\chars calex103 those who receive them without opposing any obstacle. The Reformed \lin e \up0 \expndtw0\charscalex103 doctrine, on the other hand, teaches that their efficacy lies not in \line \up0 \expndtw0\charscalex102 themselves as outward acts, but in the blessing of Christ and the \line \up0 \expnd tw0\charscalex103 operation of His Spirit, and that it is conditioned by faith i n the recipient. \line \up0 \expndtw0\charscalex103 The traditional Lutheran doc trine agrees with the Reformed in affirming \line \up0 \expndtw0\charscalex100 t hat faith is necessary as the condition of saving benefits in the use of the \li ne \up0 \expndtw-1\charscalex100 sacraments, but resembles the Rome teaching in ascribing the efficacy of \line \up0 \expndtw0\charscalex102 Baptism and the Lor d's Supper, not to the attendant working of the Holy \line \up0 \expndtw-1\chars calex100 Spirit, but to a real inherent and objective virtue resident in them--a virtue, \line \up0 \expndtw0\charscalex105 however, which does not lie (as the Roman church says) in the mere \line \up0 \expndtw0\charscalex103 elements and actions of the sacraments, but in the power of the Divine \line \up0 \expndtw-3\ charscalex100 word which they embody.\ul0\super\cf22\f23\fs23 363 \par\pard\qj \ li1800\ri1608\sb257\sl-275\slmult0\fi302 \up0 \expndtw0\charscalex100 \ul0\nosup ersub\cf8\f9\fs24 The above quotation, while defining the beliefs of the Roman, Reformed, and \up0 \expndtw0\charscalex108 Lutheran bodies, is in error in stati ng that all Christians are agreed that the \up0 \expndtw0\charscalex102 sacramen ts are presented in the New Testament as means of grace. More will \up0 \expndtw -1\charscalex100 be said on this subject under the heading of Ecclesiology, wher e the doctrines of \up0 \expndtw-2\charscalex100 Baptism and the Lord's Supper a re dealt with more fully. \par\pard\qj \li1800\ri5280\sb67\sl-540\slmult0 \up0 \ expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 AUTHORITATIVE STATEMENTS OF BELIEF \up0 \expndtw-3\charscalex100 The Roman Catholic Church \par\pard\qj \li2 520\ri1616\sb235\sl-280\slmult0\fi151 \up0 \expndtw0\charscalex100 \ul0\nosupers ub\cf8\f9\fs24 "Cone. Trident," Sess. 7, can. 1.- If any one saith that the sacr

aments of \line \up0 \expndtw-1\charscalex100 the New Law, were not all institut ed by Jesus Christ, our Lord, or that they \line \up0 \expndtw-1\charscalex100 a re more or less than seven, to wit, Baptism, Confirmation, the Eucharist, \par\p ard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 363\ul0 \nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 International Standard Bi ble Encyclopedia\ul0\nosupersub\cf7\f8\fs20 , op. cit., Vol. IV, pp. 2636, 2637. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 389 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz399\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g391}{\bkmkend Pg391}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1613\sb186\sl-260\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Penance, Extreme Unction, Order, and Matrimony; or even that any one of \line \up0 \expndtw-2\charscalex100 these se ven is not truly and properly a sacrament; let him be anathema. \par\pard\qj \li 2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb13\sl-275\slmult0\fi134 \up 0 \expndtw0\charscalex104 Can. 4 - If any one saith that the sacraments of the N ew Law are not \up0 \expndtw-1\charscalex100 necessary unto salvation, but s uperfluous; and that, without them, or \up0 \expndtw0\charscalex105 without the desire thereof, men obtain of God, through faith alone, the \up0 \expndtw0\ charscalex105 grace of justification (though all the sacraments are not necessa ry for \up0 \expndtw-3\charscalex100 every individual); let him be anathema. \pa r\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1600\sb9\sl-276\slmul t0\fi167 \up0 \expndtw0\charscalex100 If any one saith that the sacraments of th e New Law do not contain the \up0 \expndtw0\charscalex104 grace which they signi fy; or that they do not confer that grace on those \up0 \expndtw0\charscalex106 who do not place an obstacle thereunto; as though they were merely \up0 \expndtw -1\charscalex100 outward signs of grace or justice received through faith, and c ertain marks \up0 \expndtw0\charscalex100 of the Christian profession, whereby b elievers are distinguished amongst \up0 \expndtw-3\charscalex100 men from unbeli evers; let him be anathema.\ul0\super\cf22\f23\fs23 364 \par\pard\qj \li1800\ri1 608\sb261\sl-280\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8 \f9\fs24 From these authoritative statements it is evident that the Rom an Church \up0 \expndtw0\charscalex100 teaches that the sacraments of the churc h are the means whereby the grace of \up0 \expndtw0\charscalex100 justification is conferred upon the believer, and that the grace of God cannot be \up0 \expndt w-3\charscalex100 received by faith alone. \par\pard\ql \li1800\sb264\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Lutheran Doct rine \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl270\slmult0\fi268 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf8\f9\fs24 Luthe ran doctrine on the means of grace is similar to that of the Roman \up0 \expndtw 0\charscalex100 Church, in that the so-called sacrament of baptism is essential for the receiving \up0 \expndtw-3\charscalex100 of salvation. \par\pard\qj \li25 20\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1602\sb2\sl-280\slmult0\fi134 \up0 \ expndtw0\charscalex104 "Apol. Aug. Conf.," p. 156--The ninth article is approve d in which we \up0 \expndtw0\charscalex102 confess, that Baptism is necessary fo r salvation, and that children are to \up0 \expndtw0\charscalex104 be baptized, and that the baptism of children is not void, but necessary \up0 \expndtw-3\char

scalex100 and efficacious to salvation.\ul0\super\cf22\f23\fs23 365 \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex107 \ul0\nos upersub\cf8\f9\fs24 The Lutheran view differs from the Roman view in at least t wo respects. \up0 \expndtw0\charscalex100 Lutherans recognize only two sacrament s, Baptism and the Lord's Supper, both \up0 \expndtw0\charscalex103 of which a re means of grace, and they reject the Roman view that the \up0 \expn dtw-2\charscalex100 sacraments confer grace \ul0\nosupersub\cf9\f10\fs24 ex oper e operato\ul0\nosupersub\cf8\f9\fs24 . Bellarmin explains what is meant by \up 0 \expndtw-3\charscalex100 this expression: \par\pard\qj \li2520\sb0\sl-275\slmu lt0 \par\pard\qj\li2520\ri1608\sb11\sl-275\slmult0\fi134 \up0 \expndtw0\charscal ex100 That which actively, proximately, and instrumentally effects the grace of \line \up0 \expndtw0\charscalex103 justification is that sole external action wh ich is called a sacrament, and \line \up0 \expndtw0\charscalex100 this is called an \ul0\nosupersub\cf9\f10\fs24 opus operatum\ul0\nosupersub\cf8\f9\fs24 , bein g received passively (operatum), so \line \up0 \expndtw-2\charscalex100 that it is the same for a sacrament to confer grace \ul0\nosupersub\cf9\f10\fs24 ex oper e operato\ul0\nosupersub\cf8\f9\fs24 , that it \line \up0 \expndtw-2\charscalex1 00 is to confer grace by virtue of the sacramental action itself, instituted by \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \ par\pard\ql\li1800\sb163\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super \cf23\f24\fs20\ul0\super\cf23\f24\fs19 364\ul0\nosupersub\cf7\f8\fs20 A. A. Hod ge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., pp. 599, 600. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul 0\super\cf23\f24\fs19 365\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\f s20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p.601. \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 390 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz421\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g392}{\bkmkend Pg392}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1613\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex108 \ul0\nosupersub\cf8\f9\fs24 God for this end, and not from the me rit either of the agent or of the \up0 \expndtw-3\charscalex100 receiver.\ul0\su per\cf22\f23\fs23 366 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li180 0\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Reformed Doctrine \par\pard\ql \li2066\sb264\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 Berkhof states the Reformed view in th ese words: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1600\sb 8\sl-276\slmult0\fi148 \up0 \expndtw-1\charscalex100 They deny that the means of grace can of themselves confer grace, as if \line \up0 \expndtw0\charscalex104 they were endued with a magical power to produce holiness. God and \up0 \expndtw 0\charscalex105 God only is the efficient cause of salvation. And in the distrib ution and \up0 \expndtw0\charscalex104 communication of His grace He is not abso lutely bound to the divinely \up0 \expndtw0\charscalex104 appointed means throug h which he ordinarily works, but uses them to \up0 \expndtw-1\charscalex100 serv e His gracious purposes according to His own free will. But while they \up0 \exp ndtw0\charscalex105 do not regard the means of grace as absolutely nece ssary and \up0 \expndtw0\charscalex103 indispensable, they strongly oppose the idea that these means may be \up0 \expndtw0\charscalex104 treated as purely acci

dental and indifferent and can be neglected with \up0 \expndtw0\charscalex100 im punity. God has appointed them as the ordinary means through which \up0 \expndtw 0\charscalex103 He works His grace in the hearts of sinners, and their wilful ne glect can \up0 \expndtw-3\charscalex100 only result in spiritual loss.\ul0\super \cf22\f23\fs23 367 \par\pard\ql \li2070\sb0\sl-276\slmult0 \par\pard\ql\li2070\s b8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 A. A . Hodge describes the Reformed view under seven heads: \par\pard\qj \li2520\ri16 08\sb264\sl-276\slmult0\fi147 \up0 \expndtw-1\charscalex100 Hence as to the effi cacy of the sacraments the Reformed--1st. Deny that \line \up0 \expndtw0\charsca lex104 they confer grace \ul0\nosupersub\cf9\f10\fs24 opus operatum\ul0\nosupers ub\cf8\f9\fs24 . 2d. They affirm that they confer no \line \up0 \expndtw0\chars calex102 grace to the unworthy recipient. 3d. That their efficacy is not of the mere \line \up0 \expndtw0\charscalex104 moral power of the truth they symbolize. 4th. That they do really confer \line \up0 \expndtw-2\charscalex100 grace upon the worthy recipient. 5th. But they do this instrumentally, \line \up0 \expndtw0\charscalex105 because the supernatural efficiency is not due to them, nor to him that \line \up0 \expndtw-1\charscalex100 administers them, but to th e Holy Spirit who as a free personal agent uses \line \up0 \expndtw0\charscalex1 00 them sovereignly as his instruments to do his will .... 6th. That as seals of \line \up0 \expndtw0\charscalex100 the covenant of grace they convey and confir m grace to those to whom it \line \up0 \expndtw-1\charscalex100 belongs\ul0\nosu persub\cf9\f10\fs24 , i.e.,\ul0\nosupersub\cf8\f9\fs24 that is to those who are within that covenant, and in the case \line \up0 \expndtw0\charscalex102 of adu lts, only through a living faith. 7th. That the grace conferred by the \line \up 0 \expndtw-1\charscalex100 sacraments often is conferred upon true believers bef ore and without their \par\pard\ql \li2520\sb42\sl-230\slmult0 \up0 \expndtw-3\c harscalex100 use.\ul0\super\cf22\f23\fs23 368 \par\pard\ql \li1800\sb272\sl-276\ slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Remonstrant (Z winglian) Doctrine \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\r i1608\sb10\sl-275\slmult0\fi148 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf 8\f9\fs24 Limborch, "Christ. Theo.," 5, 66, 31.--It remains to say that God, thr ough \line \up0 \expndtw-2\charscalex100 the sacraments, exhibits to us his grac e, not by conferring it in fact through \line \up0 \expndtw0\charscalex102 them, but by representing it and placing it before our eyes through them \line \up0 \ expndtw0\charscalex100 as clear and evident signs .... And this efficacy is no o ther than objective, \line \up0 \expndtw0\charscalex100 which requires a cogniti ve faculty rightly disposed that it may be able to \par\pard\ql \li1800\sb0\sl-2 30\slmult0 \par\pard\ql\li1800\sb173\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 366\ul0\nosupersub\cf7\f8\fs2 0 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p.600 \par\p ard\ql \li1800\sb1\sl-217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\ f24\fs19 367\ul0\nosupersub\cf7\f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op. city\ul0\nosupersub\cf7\f8\fs20 , p. 608 \par\pard\ql \li1800\sb13\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 368\ul0\nosupersub\ cf7\f8\fs20 A. A. Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit. \ul0\nosupersub \cf7\f8\fs20 P. 596. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\c harscalex100 391 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz366\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P

g393}{\bkmkend Pg393}\par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520 \sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\s b0\sl-270\slmult0 \par\pard\qj\li2520\ri1604\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex106 \ul0\nosupersub\cf8\f9\fs24 apprehend that which the sign offers objectively to the mind .... They \up0 \expndtw0\charscalex100 operate upon us, as signs representing to the mind the thing whose sign \up0 \expndtw-3\charscal ex100 they are. No other efficacy ought to be sought for in them.\ul0\super\cf22 \f23\fs23 369 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb10\s l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Baptist Doctrine \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\c harscalex103 \ul0\nosupersub\cf8\f9\fs24 Baptists in general reject the use of t he term sacrament and in its place use \up0 \expndtw-3\charscalex100 the word or dinance. Strong states: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2 520\ri1608\sb13\sl-273\slmult0\fi134 \up0 \expndtw0\charscalex100 By the ordin ances, we mean those outward rites which Christ has \line \up0 \expndtw0 \charscalex102 appointed to be administered in his church as visible signs of th e saving \line \up0 \expndtw0\charscalex103 truth of the gospel. They are signs, in that they vividly express this truth \line \up0 \expndtw0\charscalex103 and confirm it to the believer \up0 \expndtw0\charscalex103 . Instead of bei ng the external \par\pard\qj \li2520\ri1602\sb2\sl-280\slmult0 \up0 \expndtw-1 \charscalex100 manifestation of a preceding union with Christ, they are the physical \up0 \expndtw-2\charscalex100 means of constituting and maintaini ng this union.\ul0\super\cf22\f23\fs23 370 \par\pard\qj \li1800\ri1613\sb261\sl280\slmult0\fi267 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Baptist position is nearest to that of the Zwinglian; however, as Strong has \up 0 \expndtw0\charscalex100 pointed out, Baptists hold that one must have first re ceived the grace of God by \up0 \expndtw-3\charscalex100 faith before he is a fi t candidate to observe the ordinance. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Dispensational Pos ition \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1606\sb7\sl277\slmult0\fi282 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Prac tically all dispensationalists agree that there are no sacramental means of \up0 \expndtw0\charscalex100 grace in effect in this present dispensation of the gra ce of God. Even those who \up0 \expndtw0\charscalex100 practice water baptism do so, not for the purpose of conferring the grace of God \up0 \expndtw0\charscale x102 in salvation, but for a variety of reasons: as an act of obedience to Chris t, as a \up0 \expndtw0\charscalex107 symbol of death and burial, as a testimony to the world, as an initiation into \up0 \expndtw-1\charscalex100 church members hip, etc. Thiessen, an Acts 2 dispensationalist, is representative \up0 \expndtw -1\charscalex100 of this school which believes in the practice of both water bap tism and the Lord's \up0 \expndtw0\charscalex102 Supper, not as sacraments confe rring grace, but as ordinances to be practiced \up0 \expndtw-3\charscalex100 aft er God's grace has been received. He states: \par\pard\qj \li2520\ri1604\sb261\s l-280\slmult0\fi134 \up0 \expndtw0\charscalex103 In order to avoid giving any en couragement to sacramentarianism we \up0 \expndtw-3\charscalex100 prefer the wor d \ul0\nosupersub\cf9\f10\fs24 ordinances\ul0\nosupersub\cf8\f9\fs24 .\ul0\super \cf22\f23\fs23 371 \par\pard\ql \li2066\sb264\sl-276\slmult0 \up0 \expndtw-3\cha rscalex100 \ul0\nosupersub\cf8\f9\fs24 Concerning the Lord's Supper he wrote: \p ar\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1602\sb1\sl-280\slmu lt0\fi129 \up0 \expndtw0\charscalex102 We would not rob this holy ordinance of a ny of its meaning, but seek to \up0 \expndtw0\charscalex105 uphold its Scriptura l significance to the full. Yet there is danger on this \up0 \expndtw0\charscale x100 theory (that of the Westminster Confession) that the mere observance of \up 0 \expndtw-3\charscalex100 the Supper may be regarded as conferring grace.\ul0\s uper\cf22\f23\fs23 372 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li18 00\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800 \sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 369\ ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf 7\f8\fs20 ., p. 602. \par\pard\ql \li1800\ri4111\sb10\sl-230\slmult0 \up0 \expnd tw-2\charscalex100 \ul0\super\cf23\f24\fs19 370\ul0\nosupersub\cf7\f8\fs20 Stro

ng, \ul0\nosupersub\cf24\f25\fs20 op. cit., \ul0\nosupersub\cf7\f8\fs20 p. 930. \line \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 371\ul0\nosupersub\ cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\ f8\fs20 ., p. 422 \line \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 3 72\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub \cf7\f8\fs20 ., p. 431. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw2\charscalex100 392 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz360\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g394}{\bkmkend Pg394}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\sb113\sl-275\slmult0\fi268 \up0 \ex pndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 The Mid-Acts dispensationalists (those who begin the new dispensation with \up0 \expndtw-1\charscalex100 Paul i n mid-Acts, instead of at Pentecost) agree essentially with Thiessen on the \up0 \expndtw0\charscalex107 Lord's Supper, but hold a different view on baptism. Wa ter baptism was an \up0 \expndtw0\charscalex104 essential part of the Mosaic rit ualism. The Hebrews letter states that Judaism \up0 \expndtw0\charscalex104 had its standing in meats and drinks and various baptisms, all of them carnal \up0 \ expndtw0\charscalex104 ordinances (\ul0\nosupersub\cf12\f13\fs24 9:10\ul0\nosup ersub\cf8\f9\fs24 ). These ordinances were not mere witnesses to something \up0 \expndtw0\charscalex100 already received from God, but were requirements for thi s covenant nation. One \up0 \expndtw-1\charscalex100 of the many baptisms of the law was the water of separation, connected with the \up0 \expndtw0\charscalex10 3 ordinance of the red heifer. Numbers 19:20 describes the man who would not \up 0 \expndtw-3\charscalex100 avail himself of this ceremony: \par\pard\qj \li1800\ ri1608\sb261\sl-280\slmult0\fi294 \up0 \expndtw-1\charscalex100 "But the man tha t shall be unclean, and shall not purify himself, that soul shall \line \up0 \ex pndtw0\charscalex100 be cut off from among the congregation, because he hath def iled the sanctuary \line \up0 \expndtw0\charscalex106 of the Lord: the water of separation hath not been sprinkled upon him; he is \line \up0 \expndtw-2\charsca lex100 unclean." \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi308 \up0 \ex pndtw0\charscalex100 Not only were all of these Mosaic baptisms required in orde r to receive God's \line \up0 \expndtw-1\charscalex100 blessings, but it appears that John's baptism and that of the Twelve also were of \line \up0 \expndtw-2\c harscalex100 the same nature. They are both called "a baptism of repentance for the remission \line \up0 \expndtw0\charscalex104 of sins" (Luke 3:3; Acts 2:38). The commission to the Twelve stated: "He that \line \up0 \expndtw-2\charscalex1 00 believeth and is baptized shall be saved" (Mark 16:16), and not, as so many h ave \line \up0 \expndtw0\charscalex103 interpreted it: "he that believeth and is saved should be baptized." There is no \line \up0 \expndtw0\charscalex100 indic ation in the early preaching of the Twelve that the Holy Spirit was imparted \li ne \up0 \expndtw0\charscalex103 before or apart from baptism. Peter's message wa s: "Repent and be baptized \line \up0 \expndtw0\charscalex103 every one of you i n the name of Jesus Christ for the remission of sins, and ye \line \up0 \expndtw 0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 shall\ul0\nosupersub\cf8\f9\fs24 receive the gift of the Holy Spirit." Philip's converts in Samaria we re \line \up0 \expndtw-2\charscalex100 baptized but did not receive the Holy Spi rit until some days later (\ul0\nosupersub\cf12\f13\fs24 Acts 8:12-17\ul0\nosupe

rsub\cf8\f9\fs24 ). It \line \up0 \expndtw0\charscalex102 was not until the firs t Gentile heard the message of salvation and believed that \line \up0 \expndtw0\ charscalex104 the Holy Spirit was imparted before and apart from baptism (\ul0\ nosupersub\cf12\f13\fs24 Acts 10:44-48\ul0\nosupersub\cf8\f9\fs24 ). \line \up0 \expndtw0\charscalex100 When Saul was saved he was told "arise, and be baptized , and wash away thy \line \up0 \expndtw0\charscalex100 sins, calling on the name of the Lord" (Acts 22:16). No religious ordinance ever \line \up0 \expndtw-1\ch arscalex100 had the power in itself to impart grace or forgiveness, but it appea rs very evident \line \up0 \expndtw0\charscalex100 that in God's dealings wi th Israel He channeled His blessings through the \line \up0 \expndtw0\cha rscalex100 instrumentality of ordinances, but not apart from faith. Therefore it would appear \line \up0 \expndtw0\charscalex102 that baptism was an ordinance w hich was an instrumental means of grace, but \line \up0 \expndtw0\charscalex102 the Lord's Supper is never so represented in Scripture. It is not even a specifi c \line \up0 \expndtw0\charscalex100 command, but only "as often as ye eat this bread and drink this cup ye do show \line \up0 \expndtw0\charscalex106 forth the Lord's death until He comes." Just as a circumcision made without \line \up0 \e xpndtw0\charscalex106 hands supplanted the ritual circumcision of Judaism under Paul's new \line \up0 \expndtw-2\charscalex100 dispensation (\ul0\nosup ersub\cf12\f13\fs24 Philippians 3:3; Colossians 3:11\ul0\nosupersub\cf8\f9\fs24 ), so also Spirit baptism supplanted \line \up0 \expndtw-2\charscalex100 water b aptism. This subject is dealt with more fully under Ecclesiology. \par\pard\qj \ li1800\ri1608\sb267\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex105 If there a re no sacraments or ordinances in this dispensation which confer \line \up0 \exp ndtw0\charscalex100 God's grace, how then is that grace received? To answer this question we must \line \up0 \expndtw0\charscalex106 define what we mean by grac e. If we mean salvation, including the ideas of \line \up0 \expndtw-2\charscalex 100 justification and the forgiveness of sins, then we can answer simply with Pa ul: \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 393 \par\pard\se ct\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg395}{\bkmkend Pg395}\par\pard\ql \li2067\sb0\sl-276\slmult0 \par\pard\ql\li2067\sb0\sl-276\sl mult0 \par\pard\ql\li2067\sb0\sl-276\slmult0 \par\pard\ql\li2067\sb0\sl-276\slmu lt0 \par\pard\ql\li2067\sb0\sl-276\slmult0 \par\pard\ql\li2067\sb92\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "By grace are ye sa ved through faith" (Ephesians 2:8). \par\pard\qj \li1800\sb0\sl-270\slmult0 \par \pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi263 \up0 \expndtw0\charscalex104 Wh ereas in other dispensations faith required the exercise of various \up 0 \expndtw0\charscalex102 ordinances and sacrifices, in this present dispensatio n of the grace of God it is \up0 \expndtw-3\charscalex100 faith alone apart from all such ceremonies. Paul's message is: \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex1 00 "But NOW the righteousness of God \ul0\nosupersub\cf9\f10\fs24 apart from\ul0 \nosupersub\cf8\f9\fs24 the law is manifested, even the \up0 \expndtw-1\charsca lex100 righteousness of God which is by faith of Jesus Christ unto all and upon all them \up0 \expndtw-3\charscalex100 that believe" (Romans 3:21, 22). \par\par d\qj \li1800\ri1608\sb261\sl-280\slmult0\fi322 \up0 \expndtw0\charscalex100 The contrast of NOW would be meaningless if the righteousness of God was \up0 \expnd tw0\charscalex103 not ministered in conjunction with the law in the former dispe nsation. Thus the \up0 \expndtw0\charscalex102 grace of God in salvation comes b y faith which operates apart from any and all \up0 \expndtw-3\charscalex100 phys ical or material religious ceremonies. \par\pard\qj \li1800\ri1608\sb261\sl-280\ slmult0\fi309 \up0 \expndtw0\charscalex100 If by means of grace is meant the mea ns whereby Christians receive spiritual \up0 \expndtw0\charscalex100 enrichment, a number of things might be mentioned. Hodge, however, does not \up0 \expndtw-3 \charscalex100 concur that this is what is meant by means of grace. \par\pard\qj \li2520\sb0\sl-272\slmult0 \par\pard\qj\li2520\ri1578\sb15\sl-272\slmult0\fi134 \up0 \expndtw0\charscalex100 By means of grace are not meant every instrumental ity which God may \line \up0 \expndtw-2\charscalex100 please to make the mea

ns of spiritual edification to his children. The \line \up0 \expndtw-2\ch arscalex100 phrase is intended to indicate those institutions which God has orda ined to \line \up0 \expndtw0\charscalex103 be the ordinary channels of grace, \u l0\nosupersub\cf9\f10\fs24 i.e\ul0\nosupersub\cf8\f9\fs24 ., of the supernatural influences of \line \up0 \expndtw0\charscalex100 the Holy Spirit, to the souls of men. The means of grace, according to the \line \up0 \expndtw-3\charscalex100 standards of our Church, are the word, sacraments, and prayer.\ul0\super\cf22\f 23\fs23 373 \par\pard\ql \li2066\sb0\sl-276\slmult0 \par\pard\ql\li2066\sb9\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Strangely e nough, A. A. Hodge confesses: \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\ qj\li2520\ri1614\sb1\sl-280\slmult0\fi151 \up0 \expndtw-2\charscalex100 Many who receive the sacraments are notoriously without the grace they \up0 \expndtw-2\c harscalex100 signify ..... Many have had the grace without the sacraments.\ul0\n osupersub\cf22\f23\fs16 374 \par\pard\qj \li1800\ri1590\sb264\sl-276\slmult0\fi3 20 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Abiding by Hodge's d efinition of the means of grace but omitting sacraments, \up0 \expndtw0\charscal ex100 we are left with two, the Word of God and prayer. In a very true sense the Word \up0 \expndtw0\charscalex105 of God is the\ul0\nosupersub\cf26\f27\fs24 \ ul0\nosupersub\cf8\f9\fs24 means whereby all of God's blessings are imparted, fo r it is the \up0 \expndtw-2\charscalex100 Word that contains the gospel of salvation and all of the promises of God. \up0 \expndtw0\charscalex100 T hiessen points out the fact that the Word represents itself to us as a means of \up0 \expndtw-3\charscalex100 grace in various ways: \par\pard\qj \li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi479 \up0 \expndtw1\charscalex100 The Bible is a \ul0\nosupersub\cf9\f10\fs24 Hammer\ul0\nosupersu b\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Jer. 23:29\ul0\nosupersub\cf8\f9\f s24 ) with which to break the hard heart; it is a \line \up0 \expndtw0\charscale x100 \ul0\nosupersub\cf9\f10\fs24 Critic\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosup ersub\cf12\f13\fs24 Heb. 4:12\ul0\nosupersub\cf8\f9\fs24 , so the Greek adj. \ul 0\nosupersub\cf9\f10\fs24 kritikos\ul0\nosupersub\cf8\f9\fs24 ) of the "feelings and thoughts of the \line \up0 \expndtw0\charscalex102 heart" (Westcolt, \ul0\n osupersub\cf9\f10\fs24 In loc\ul0\nosupersub\cf8\f9\fs24 .); it is a Mirror (\ul 0\nosupersub\cf12\f13\fs24 2 Cor. 3:18; Jas. 1:25\ul0\nosupersub\cf8\f9\fs24 ) t o reveal the true \line \up0 \expndtw-1\charscalex100 condition of man; it is a \ul0\nosupersub\cf9\f10\fs24 Laver\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\ cf12\f13\fs24 Eph. 5:26; Ps. 119:11; John 15:3\ul0\nosupersub\cf8\f9\fs24 ) for the washing \line \up0 \expndtw-1\charscalex100 of the defiled; it is \ul0\nosup ersub\cf9\f10\fs24 Seed\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs 24 Luke 8:11; 1 Pet. 1:23\ul0\nosupersub\cf8\f9\fs24 ) for the soil; it is the \ ul0\nosupersub\cf9\f10\fs24 Sun\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf1 2\f13\fs24 Ps. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb113 \sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super \cf23\f24\fs19 373\ul0\nosupersub\cf7\f8\fs20 Charles Hodge, \ul0\nosupersub\cf 24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 Vol. III, p. 466. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\f s19 374\ul0\nosupersub\cf7\f8\fs20 A. A. Hodge, \ul0\nosupersub\cf24\f25\fs20 o p. city\ul0\nosupersub\cf7\f8\fs20 ., p. 594. \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 394 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz488\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}}

}}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g396}{\bkmkend Pg396}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1604\sb118\sl-274\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf12\f13\fs24 19:1-6\ul0\nosupersub\cf8\f9\fs24 ) for the seed sown; it is the \ul0\nosupersub\cf9\f10\fs24 Rain\ul0\nosupersub\c f8\f9\fs24 and the \ul0\nosupersub\cf9\f10\fs24 Snow\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Isa. 55:10,11\ul0\nosupersub\cf8\f9\fs24 ) for the \up0 \expndtw0\charscalex105 seed sown; it is \ul0\nosupersub\cf9\f10\fs24 F ood\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Job 23:12\ul0\nos upersub\cf8\f9\fs24 ) for the hungry,--milk for babes (\ul0\nosupersub\cf12\f13\ fs24 1 Cor. 3:2; \up0 \expndtw0\charscalex102 Heb. 5:12, 13\ul0\nosupersub\cf8\f 9\fs24 ) bread for the more mature (\ul0\nosupersub\cf12\f13\fs24 Deut. 8:3; Isa . 55:1, 2\ul0\nosupersub\cf8\f9\fs24 ), strong meat \up0 \expndtw0\charscalex102 for the full grown (\ul0\nosupersub\cf12\f13\fs24 1 Cor. 3:2; Heb. 5: 12-14\ul0 \nosupersub\cf8\f9\fs24 ), and \ul0\nosupersub\cf9\f10\fs24 Honey\ul0\nosupersub \cf8\f9\fs24 for all (\ul0\nosupersub\cf12\f13\fs24 Ps. 19:10\ul0\nosupersub\cf 8\f9\fs24 ); it is \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs24 Gol d\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Ps. 19:10; 119:72\u l0\nosupersub\cf8\f9\fs24 ) for the poor; it is a \ul0\nosupersub\cf9\f10\fs24 L amp\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Ps. 119:105; Prov . 6:23; 2 \up0 \expndtw0\charscalex103 Cor. 4:6; 2 Pet. 1:19\ul0\nosupersub\cf8\ f9\fs24 ) for the traveler; it is a \ul0\nosupersub\cf9\f10\fs24 Sword\ul0\nosup ersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Eph. 6:17; Heb. 4:12; Rev. \up 0 \expndtw0\charscalex104 19:15\ul0\nosupersub\cf8\f9\fs24 ) for the soldier; an d it is \ul0\nosupersub\cf9\f10\fs24 Fire\ul0\nosupersub\cf8\f9\fs24 (\ul0\nos upersub\cf12\f13\fs24 Jer. 20:9; 23:29; Ps. 39:3\ul0\nosupersub\cf8\f9\fs24 ) to impel the \up0 \expndtw-3\charscalex100 believer to service.\ul0\super\cf22\ f23\fs23 375 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\ sb11\sl-275\slmult0\fi316 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs 24 The Scripture plainly declares that without faith it is impossible to please God \line \up0 \expndtw-2\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Hebrews 1 1:6\ul0\nosupersub\cf8\f9\fs24 ), and that the sinner is justified by faith apar t from works (\ul0\nosupersub\cf12\f13\fs24 Romans \line \up0 \expndtw-1\charsca lex100 3:28\ul0\nosupersub\cf8\f9\fs24 ). By what means, then, does the sinner r eceive faith? Again the Scripture is \line \up0 \expndtw0\charscalex100 very pla in: "Faith cometh by hearing, and hearing by the word of God" (Romans \line \up0 \expndtw0\charscalex106 10:17). It is impossible to have faith in that concerni ng which one has never \line \up0 \expndtw-1\charscalex100 heard. Therefore one must first hear the gospel of salvation which is contained in \line \up0 \expndt w0\charscalex105 the Word of God before he can believe. But the Word of God is n ot merely a \line \up0 \expndtw-1\charscalex100 book which relates certain facts about God and His salvation. The Scriptures are \line \up0 \expndtw-2\charscale x100 able to make one wise unto salvation (2 Tim. 3:15). "For the Word of God is quick \line \up0 \expndtw0\charscalex102 (alive), and powerful, and sharper tha n any two-edged sword" (Hebrews 4:12). \line \up0 \expndtw0\charscalex104 "Being born again, not of corruptible seed, but of incorruptible, by the word of \line \up0 \expndtw0\charscalex100 God, which liveth and abideth for ever" (1 Peter 1 :23). "Of his own will begat he \line \up0 \expndtw0\charscalex100 us with the w ord of truth" (James 1:18). These Scriptures indicate that the Word \line \up0 \ expndtw0\charscalex102 of God not only relates facts but that it is powerful and able to generate faith in \line \up0 \expndtw0\charscalex100 those who hear. Ho wever, we should not make the mistake that some have, - in \line \up0 \expndtw0\ charscalex100 supposing that there is some magical power in the Bible which oper ates by itself \line \up0 \expndtw0\charscalex103 in producing the results previ ously mentioned, or that the power in the Bible is \line \up0 \expndtw0\charscal ex103 due merely to the moral power of the truths it contains. The Word is calle d the \line \up0 \expndtw0\charscalex104 sword of the Spirit; that is, it is the implement which the Holy Spirit uses. The \line \up0 \expndtw0\charscalex102 Ho ly Spirit moved upon men to write the Word and in the hand of the Spirit the \li

ne \up0 \expndtw0\charscalex102 Word becomes a living and life-giving Word. As f ar as revelation is concerned, \line \up0 \expndtw0\charscalex100 the Holy Spiri t always works through the Word, and He uses that Word, not in a \line \up0 \exp ndtw-3\charscalex100 mechanical way, but in a personal, sovereign way as it plea ses Him. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\ sl-276\slmult0\fi316 \up0 \expndtw0\charscalex100 It appears evident, therefore, that in this present dispensation the means that \line \up0 \expndtw-1\charscal ex100 God uses to impart salvation to the sinner is the Word of God empowered by the \line \up0 \expndtw0\charscalex100 Spirit of God received by faith ap art from ceremonial works. The fact that \line \up0 \expndtw-2\charscalex1 00 multitudes of sinners have received Christ and have manifested the grace of G od \line \up0 \expndtw0\charscalex102 in their lives entirely apart from and bef ore receiving water baptism is evidence \line \up0 \expndtw-2\charscalex100 that the grace of salvation is not conferred through baptism. Concerning the other \ line \up0 \expndtw0\charscalex100 so-called sacrament, the Lord's Supper, suffic ient evidence is presented on this \line \up0 \expndtw0\charscalex104 subject un der the heading of Ecclesiology to answer the claim that the actual \line \up0 \ expndtw0\charscalex103 body and blood of Christ are conveyed to the recipient. I t is of course true that \line \up0 \expndtw0\charscalex107 any truly spiritual exercise, whether it be reading the Word of God, praying, \line \up0 \expndtw-2\ charscalex100 fellowshipping with God's people, listening to a sermon, s tudying the Word, \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\ sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-3\char scalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 375\ul0\nosupersub\cf 7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\fs20 op. cit., \ul0\nosupersub\cf7 \f8\fs20 pp. 394, 393. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2 \charscalex100 395 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz593\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g397}{\bkmkend Pg397}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1603\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 brings and should bring spiritual ble ssing, but this is a far different thing from \up0 \expndtw-3\charscalex100 what is affirmed to be the workings of the sacraments. \par\pard\qj \li1800\sb0\sl-2 76\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-276\slmult0\fi268 \up0 \expndtw0\c harscalex105 Although Hodge, Thiessen and other theologians consider Prayer to b e a \line \up0 \expndtw-1\charscalex100 means of grace there is a question wheth er it should be singled out as one of the \line \up0 \expndtw0\charscalex100 two or three appointed means whereby God conveys His spiritual blessings. It is \li ne \up0 \expndtw0\charscalex100 no doubt a divinely appointed institution and a very important one. It is a means \line \up0 \expndtw0\charscalex105 of obtainin g things from\ul0\nosupersub\cf26\f27\fs24 \ul0\nosupersub\cf8\f9\fs24 God, for one of the major aspects of prayer is that of \line \up0 \expndtw0\charscalex10 3 making petition. And we are told that we receive not because we ask not, and \ line \up0 \expndtw0\charscalex100 that we ask and receive not because we ask ami ss (\ul0\nosupersub\cf12\f13\fs24 Philippians 4:6; James 4:2, \par\pard\qj \li18 00\ri1604\sb5\sl-275\slmult0 \up0 \expndtw-1\charscalex100 3\ul0\nosupersub\cf8\ f9\fs24 ). Prayer is also worship, praise, and communion with God, all of which

result in \line \up0 \expndtw-1\charscalex100 spiritual enrichment and glory to God. Prayer is not only a privilege but a \line \up0 \expndtw0\char scalex105 command based upon faith in the Word of God, and just as salvation com es \line \up0 \expndtw-1\charscalex100 through direct, personal faith in God thr ough the Word, so prayer operates in the \line \up0 \expndtw-3\charscalex100 sam e way. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\cha rscalex104 In conclusion, we repeat that there are many and varied spiritual exe rcises \line \up0 \expndtw-2\charscalex100 which may minister grace and strength to the child of God, but these are not what \line \up0 \expndtw-1\charscalex100 is meant by theologians when they speak of the means of grace. We prefer to let \line \up0 \expndtw-1\charscalex100 this expression remain the property of the sacramentalists and to simply give the \line \up0 \expndtw0\charscalex105 Word o f God its rightful due as the source of all spiritual blessings which are \line \up0 \expndtw0\charscalex102 received by faith alone. We do not believe that the Bible teaches that God has \line \up0 \expndtw0\charscalex102 established some kind of repository or pipeline through which He transmits His \line \up0 \expndt w-3\charscalex100 grace to man. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\par d\ql\li1800\sb20\sl-379\slmult0 \up0 \expndtw0\charscalex96 \ul0\nosupersub\cf16 \f17\fs48 55\ul0\nosupersub\cf20\f21\fs32 THE TERMS OF SALVATION \par\pard\qj \ li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb52\sl-275\slmult0\fi308 \ up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The previous chapter ha s dealt with what might be called ceremonial terms of \line \up0 \expndtw0\chars calex102 salvation, that is, religious ceremonies such as baptism and the Lord's Supper \line \up0 \expndtw0\charscalex100 considered as conditions imposed as t he requisites for receiving salvation. This \line \up0 \expndtw0\charscalex100 c hapter will deal with another set of moral and emotional conditions which some \ line \up0 \expndtw0\charscalex100 have imposed upon the gospel. In the former ch apter one of the considerations \line \up0 \expndtw0\charscalex100 was, "Believe and be baptized." Here the question will be, "Repent and believe," \line \up0 \ expndtw0\charscalex102 or "Confess and believe." In other words, the question to be answered is, what \line \up0 \expndtw0\charscalex100 conditions, if any, has God placed upon the reception of salvation in addition to \line \up0 \expndtw0\ charscalex106 faith? Is the sinner justified by faith alone, or must he do somet hing besides \line \up0 \expndtw0\charscalex104 believe in order to be saved? Th e answer to the baptism question is largely a \line \up0 \expndtw0\charscalex100 dispensational one; baptism was a requirement for the covenant nation of Israel \line \up0 \expndtw-2\charscalex100 under their Messianic Kingdom program and n o such stipulation was made under \line \up0 \expndtw0\charscalex103 the new dis pensation of which Paul was made the administrator (\ul0\nosupersub\cf12\f13\fs2 4 1 Cor. 1:17\ul0\nosupersub\cf8\f9\fs24 ). \line \up0 \expndtw0\charscalex100 T he issues to be discussed in this chapter are both dispensational and lexical in \line \up0 \expndtw-2\charscalex100 nature. \par\pard\ql \li1800\sb0\sl-276\slm ult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 FAITH AND REPENTANCE \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 396 \par\pard\se ct\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg398}{\bkmkend Pg398}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\sl mult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmu lt0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 Definition of Repentance \par\pard\qj \li1800\sb0\sl-275\s lmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\chars calex104 \ul0\nosupersub\cf8\f9\fs24 Our English word \ul0\nosupersub\cf9\f10\fs 24 repent\ul0\nosupersub\cf8\f9\fs24 is derived from the Latin word which means to be \line \up0 \expndtw0\charscalex100 penitent, to feel sorry or contrite an d to submit to penance or punishment. This, \line \up0 \expndtw0\charscalex108 h owever, is not the meaning of the Greek word of which repentance is the \line \u p0 \expndtw0\charscalex104 translation. The Greek verb is \ul0\nosupersub\cf9\f1 0\fs24 metanoeo\ul0\nosupersub\cf8\f9\fs24 and the noun \ul0\nosupersub\cf9\f10

\fs24 metanoia\ul0\nosupersub\cf8\f9\fs24 , meaning to \line \up0 \expndtw0\char scalex102 change the mind. \ul0\nosupersub\cf9\f10\fs24 Meta\ul0\nosupersub\cf8\ f9\fs24 means after and \ul0\nosupersub\cf9\f10\fs24 noeo\ul0\nosupersub\cf8\f9 \fs24 means to think, so that the word \line \up0 \expndtw0\charscalex104 etymo logically means \ul0\nosupersub\cf9\f10\fs24 after-thought\ul0\nosupersub\cf8\f9 \fs24 . It refers to reconsidering or changing the \line \up0 \expndtw-1\charsca lex100 mind after an action has taken place. The Greek word has no e lement of \line \up0 \expndtw0\charscalex100 emotional feeling contained in it. Sorrow may accompany a change of mind or it \line \up0 \expndtw0\charscalex100 may not. Godly sorrow may lead to repentance (\ul0\nosupersub\cf12\f13\fs24 2 Co rinthians 7:10\ul0\nosupersub\cf8\f9\fs24 ), but it is not \line \up0 \expndtw0\ charscalex106 in itself repentance. One may be sorry without changing his mind. Since the \line \up0 \expndtw-2\charscalex100 popular concept of repentance is s orrow for sin, it is first of all necessary to arrive \line \up0 \expndtw0\chars calex107 at a correct definition of the term in order to understand the meaning of the \line \up0 \expndtw-1\charscalex100 scriptural doctrine of repentance. We shall not endeavor to find a substitute term \line \up0 \expndtw-1\charscalex10 0 for the Greek word, but keep the English word \ul0\nosupersub\cf9\f10\ fs24 repentance \ul0\nosupersub\cf8\f9\fs24 and give it the \line \up0 \exp ndtw-2\charscalex100 meaning of \ul0\nosupersub\cf9\f10\fs24 metanoeo. \par\pard \ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Scriptural usage of repentance \ par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slm ult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Greek words for repent and repentance occur 58 times in the New \line \up0 \expndtw-2\charscalex100 Testament, and it would appear highly significant that Paul's epistles contain only \line \up0 \expndtw-1\charscalex100 five references to the word (\ul0\nosupersub\cf12\f13\fs24 Romans 2:4; 2 Corinthians 7:9, 10; 12:21; \ul0\nosupersub\cf8\f9\fs24 and\ul0\nosupersub\cf12\f13\fs24 2 \li ne \up0 \expndtw0\charscalex103 Timothy 2:25\ul0\nosupersub\cf8\f9\fs24 ). The other 53 occurrences of the word are in those Scriptures \line \up0 \expndtw0\c harscalex105 which deal primarily with the nation of Israel in covenant relation ship to God. \line \up0 \expndtw0\charscalex108 Israel, being a covenant people already, were not told to repent in order to \line \up0 \expndtw0\charscalex102 become a covenant people. As a covenant people who had strayed away from \line \ up0 \expndtw0\charscalex103 God they are called upon to change their minds, to t urn back to God. This fact \line \up0 \expndtw-2\charscalex100 indicates that th e major usage of the word refers not to becoming saved but to an \line \up0 \exp ndtw0\charscalex100 adjustment of those who are already in covenant rela tion to God. In this \line \up0 \expndtw-3\charscalex100 connection Chafer s tates: \par\pard\qj \li2520\ri1608\sb265\sl-275\slmult0\fi162 \up0 \expndtw-1\ch arscalex100 A covenant that is unconditional, as the above-named covenants are, is \line \up0 \expndtw0\charscalex102 not affected by any human elements, nor is it changeable even by God \line \up0 \expndtw0\charscalex100 Himself. However, the \ul0\nosupersub\cf9\f10\fs24 fact\ul0\nosupersub\cf8\f9\fs24 of a cov enant and the experience of its \line \up0 \expndtw0\charscalex100 blessing s are two different things. It is possible to be under the provisions \line \up0 \expndtw0\charscalex107 of an unconditional covenant and to fail for the time b eing to enjoy its \line \up0 \expndtw0\charscalex100 blessings because of sin . When sin has cast a limitation upon the \line \up0 \expndtw-2\charscal ex100 enjoyment of a covenant and the covenant, being unchangeable, sti ll \line \up0 \expndtw-1\charscalex100 abides, the issue becomes, not the remaki ng of the covenant, but the one \line \up0 \expndtw0\charscalex103 issue of the sin which mars the relationship. It therefore follows that, for \line \up0 \expn dtw0\charscalex102 covenant people, there is a need of a divine dealing with the specific sin \line \up0 \expndtw-1\charscalex100 and a separate and unrelated r epentance respecting it. This repentance is \line \up0 \expndtw0\charscalex100 e xpressed by confession to God. Having confessed his sin, David did not \line \up 0 \expndtw-1\charscalex100 pray for his salvation to be restored; he rather pray ed for the restoration of \line \up0 \expndtw-1\charscalex100 the "joy" of his s

alvation (\ul0\nosupersub\cf12\f13\fs24 Ps. 51:12\ul0\nosupersub\cf8\f9\fs24 ). In like manner it is joy and fellowship \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nos upersub\cf7\f8\fs20 397 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\s b0\sl-240{\bkmkstart Pg399}{\bkmkend Pg399}\par\pard\qj \li2520\sb0\sl-275\slmul t0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1563\sb113\sl-275\ slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 which confessi on restores for the believer (\ul0\nosupersub\cf12\f13\fs24 1 Jn. 1:3-9\ul0\nosu persub\cf8\f9\fs24 ). When Christ came \up0 \expndtw0\charscalex100 offering Him self to Israel as their Messiah and announcing their kingdom \up0 \expndtw-1\cha rscalex100 at hand, He, with John and the apostles, called on that people to rep ent in \up0 \expndtw0\charscalex102 preparation for the proffered kingdom. There was no appeal concerning \up0 \expndtw0\charscalex100 salvation or the formatio n of covenant; it was restoration of the people by \up0 \expndtw-3\charscalex100 a change of mind which would lead them to forsake their sins\ul0\nos upersub\cf12\f13\fs24 (Matt. \up0 \expndtw0\charscalex103 10:6ff.\ul0\nosupers ub\cf8\f9\fs24 ). The application of these appeals made to covenant Jew s \up0 \expndtw0\charscalex100 concerning their adjustments within their covenants to individual \up0 \expndtw-2\charscalex100 unregenerate Genti les, who are "strangers from the covenants" (\ul0\nosupersub\cf12\f13\fs2 4 Eph. \up0 \expndtw-3\charscalex100 2:12\ul0\nosupersub\cf8\f9\fs24 ), is a ser ious error indeed.\ul0\super\cf22\f23\fs23 376 \par\pard\qj \li1800\ri1608\sb264 \sl-277\slmult0\fi289 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 None of the references to the word in Paul's epistles is associated with faith i n \line \up0 \expndtw0\charscalex100 the receiving of initial salvation, with th e exception perhaps of Romans 2:4: "Or \line \up0 \expndtw-2\charscalex100 despi seth thou the riches of his goodness and forbearance and longsuffering; not \lin e \up0 \expndtw-2\charscalex100 knowing that the goodness of God leadeth thee to repentance?" Here the context \line \up0 \expndtw-2\charscalex100 concerns the ungodly who should be led to change their minds about God \line \up0 \expndtw0\charscalex106 because of His goodness and longsuffering with them. Th is change of mind \line \up0 \expndtw-2\charscalex100 would then lead them to su bmission in faith unto Him. The three occurrences in 2 \line \up0 \expndtw-1\cha rscalex100 Corinthians all have to do with Christians changing their minds. In c h. 7:8-10 it is \line \up0 \expndtw0\charscalex106 most important to translate a ccurately, for here we find another Greek word \line \up0 \expndtw-2\charscalex1 00 translated \ul0\nosupersub\cf9\f10\fs24 repent\ul0\nosupersub\cf8\f9\fs24 an d the subject of sorrow is injected into the discussion. \par\pard\ql \li2654\sb 264\sl-276\slmult0\tx10025 \up0 \expndtw0\charscalex103 For though I made yo u sorry with a letter, I do not repent \tab \up0 \expndtw-3\charscalex10 0 (Gr. \par\pard\qj \li2520\ri1608\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex1 00 \ul0\nosupersub\cf9\f10\fs24 metamelomai\ul0\nosupersub\cf8\f9\fs24 - regret ), though I did repent (regret); for I perceive that the \line \up0 \expndtw0\ch arscalex100 same epistle hath made you sorry, though it were but for a season. N ow I \line \up0 \expndtw0\charscalex100 rejoice, not that ye were made sorry, bu t that ye sorrowed to repentance \line \up0 \expndtw-1\charscalex100 (\ul0\nosup ersub\cf9\f10\fs24 metanoia\ul0\nosupersub\cf8\f9\fs24 --a change of mind); for ye were made sorry after a godly \line \up0 \expndtw0\charscalex100 m anner, that ye might receive damage by us in nothing. For godly sorrow \line \up 0 \expndtw0\charscalex100 worketh repentance (a change of mind) to salvation not to be repented of \line \up0 \expndtw-3\charscalex100 (not to be regretted); bu t the sorrow of the world worketh death. \par\pard\qj \li1800\ri1590\sb264\sl-27 7\slmult0 \up0 \expndtw0\charscalex102 Here it is evident that sorrow and repent ance are two separate things. Worldly \line \up0 \expndtw0\charscalex100 sorrow ends in death; godly sorrow brings about a change of mind regarding sin \line \u p0 \expndtw0\charscalex102 and God. The salvation here mentioned is not initial salvation, for these people \line \up0 \expndtw-1\charscalex100 were already sav ed as a once for all fact. The reference is to what may be called \line \up0 \ex

pndtw0\charscalex102 present tense salvation, or deliverance from the power of s in. The reference in \line \up0 \expndtw0\charscalex100 ch. 12:21 is likewise ab out those believers at Corinth who had not changed their \line \up0 \expndtw-2\c harscalex100 mind about the uncleanness, fornication, and lasciviousness which they had \line \up0 \expndtw-3\charscalex100 committed. \par\pard\qj \li 1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi318 \up 0 \expndtw0\charscalex100 The reference in 2 Timothy 2:25 is apparently to the u nsaved, who are taken \up0 \expndtw-2\charscalex100 captive by the Devil at his will: "In meekness instructing those that oppose \up0 \expndtw-1\cha rscalex100 themselves; if God peradventure will give them repentance to the ackn owledging \up0 \expndtw0\charscalex102 of the truth." Here it is important to no te that God is giving the change of mind, \up0 \expndtw-3\charscalex100 and that the result of this will be the acknowledging of the truth. \par\pard\ql \li1800 \sb0\sl-230\slmult0 \par\pard\ql\li1800\sb73\sl-230\slmult0 \up0 \expndtw-3\char scalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 376\ul0\nosupersub\cf 7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\f s20 ., Vol. III, pp. 375, 376. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \e xpndtw-2\charscalex100 398 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz419\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g400}{\bkmkend Pg400}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 608\sb92\sl-276\slmult0\fi293 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\ f9\fs24 Paul, in his sermons recorded in Acts, mentions repentance three times: "And \up0 \expndtw0\charscalex102 the times of this ignorance God winked at; but now commandeth all men every \up0 \expndtw0\charscalex104 where to repent" (17: 30). "Testifying both to the Jews and also to the Greeks, \up0 \expndtw0\charsca lex102 repentance towards God, and faith toward our Lord Jesus Christ" (20:21). "But \up0 \expndtw0\charscalex102 shewed first unto them at Damascus, and at Jer usalem, and throughout all the \up0 \expndtw0\charscalex104 coasts of Judea, and then to the Gentiles, that they should repent and turn to \up0 \expndtw-3\chars calex100 God, and do works meet for repentance" (26:20). \par\pard\qj \li1800\sb 0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi266 \up0 \expn dtw-2\charscalex100 From these three passages it is evident that Paul, the apost le chosen to be the \up0 \expndtw0\charscalex103 administrator of this present d ispensation, preached about the necessity of all \up0 \expndtw0\charscalex100 me n repenting, Gentiles as well as Jews. But the question arises, does Paul say \u p0 \expndtw0\charscalex103 that the sinner must repent as a separate and distinc t work from believing the \up0 \expndtw0\charscalex100 gospel? Does he have to d o two distinct things in order to be saved, repent and \line \up0 \expndtw0\char scalex100 then believe? We answer these questions with an emphatic "No! " for the \up0 \expndtw-3\charscalex100 following reasons. \par\pard\qj \li180 0\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi268 \up0 \ expndtw0\charscalex105 Saving faith always includes the element of changing of t he mind, just the \up0 \expndtw0\charscalex106 same as it contains the idea of c onversion or turning. In Acts 26:20, quoted \up0 \expndtw0\charscalex102 above, Paul preached that men "should repent and \ul0\nosupersub\cf9\f10\fs24 turn\ul0 \nosupersub\cf8\f9\fs24 to God." But everyone \up0 \expndtw-1\charscalex100 who

simply believes the gospel is by that act turning to God. This is well \up0 \expndtw0\charscalex100 illustrated by Paul's statement about the The ssalonians, "How ye \ul0\nosupersub\cf9\f10\fs24 turned\ul0\nosupersub\cf8\f9\fs 24 to God \up0 \expndtw0\charscalex103 from idols to serve the living\ul0\nosup ersub\cf26\f27\fs24 \ul0\nosupersub\cf8\f9\fs24 and true God" (1 Thessalonians 1:9). A man may \up0 \expndtw0\charscalex100 change his mind about his sins and yet not turn to God. He may turn to \up0 \expndtw-2\charscalex100 something else. But the man who acknowledges the gospel to be God's message \up 0 \expndtw0\charscalex102 of salvation and trusts Jesus Christ as his Savior mus t of necessity in so doing \up0 \expndtw-3\charscalex100 both change his mind an d turn to God in the act of faith. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\ pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi319 \up0 \expndtw0\charscalex100 That repentance and turning are to be included as elements of saving faith is \line \up0 \expndtw0\charscalex100 further evident from the fact that in the major pas sages on salvation only faith is \line \up0 \expndtw-1\charscalex100 mentioned a s the condition of receiving salvation. John wrote his Gospel with the \line \up 0 \expndtw0\charscalex100 avowed purpose that men might receive eternal life by believing on Jesus Christ \line \up0 \expndtw-2\charscalex100 (\ul0\nosupersub\c f12\f13\fs24 20:31\ul0\nosupersub\cf8\f9\fs24 ), and while he mentions beli eving over one hundred times he never \line \up0 \expndtw0\charscalex100 m entions repentance even once. If repentance were required as a separate act \lin e \up0 \expndtw-1\charscalex100 from believing, it is inconceivable that John wo uld never have made reference to \line \up0 \expndtw0\charscalex106 it. The same thing is true in Paul's epistles. His great summary statement in \line \up0 \ex pndtw0\charscalex100 Romans about justification is, "Therefore we conclude that a man is justified by \line \up0 \expndtw0\charscalex106 faith apart from the de eds of the law" (3:28), and, we might add, apart from \line \up0 \expndtw0\char scalex100 everything else. As noted before, Paul does not employ the word once i n any of \line \up0 \expndtw-1\charscalex100 the following epistles: \up0 \exp ndtw-1\charscalex100 1 Corinthians, Galatians, Ephesians, Philippians, \par \pard\qj \li1800\ri1608\sb18\sl-260\slmult0 \up0 \expndtw0\charscalex103 Colossi ans, 1 and 2 Thessalonians, 1 Timothy, and Titus, but he surely states \up0 \exp ndtw-3\charscalex100 the terms of salvation many times in those epistles. \par\p ard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb22\sl-270\slmult0 \fi268 \up0 \expndtw0\charscalex100 Dispensationalists are sometimes accused of not preaching repentance or of \line \up0 \expndtw0\charscalex102 preaching agai nst it. This charge is untrue. What they oppose is the preaching \line \up0 \exp ndtw0\charscalex100 today to unsaved Gentiles who are strangers from the covenan ts of promise the \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 39 9 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g401}{\bkmkend Pg401}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1601\sb113\sl-275\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 message of repentance which God sent to His covenant nation of Israel. In early \line \up0 \expndtw-2\charscalex100 Acts Israel needed to repent as a nation of the sin of rejecting and crucifying their \line \up0 \expndtw0\charscalex102 Messiah. Our job today is to present th at crucifixion as the basis of God's good \line \up0 \expndtw-2\charscalex100 ne ws to the world. Evangelists often err in their preaching of repentance. Besides \line \up0 \expndtw-1\charscalex100 the mistake just mentioned, they often make repentance to be sorrow for sin or a \line \up0 \expndtw-2\charscalex100 giving up of all known sin as a prerequisite to believing and being saved. A saved \li ne \up0 \expndtw0\charscalex100 person should desire to give up his sins, but it is hopeless to tell the sinner that \line \up0 \expndtw0\charscalex104 he must first cleanse himself from his sins before He can come to Christ. The \line \up0 \expndtw0\charscalex102 very purpose in coming to Christ is to be cleansed. S ome preach repentance \line \up0 \expndtw0\charscalex100 and water baptism of Acts 2:38 as the terms of salvation today, and this \line \up0 \expnd

tw0\charscalex100 frustrates the grace of God. These and other errors spring fro m either ignorance \line \up0 \expndtw-1\charscalex100 of the meaning of rep entance or from a failure to recognize dispensational \line \up0 \expndtw -2\charscalex100 changes which have taken place in God's program. \par\pard\ql \ li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3 \charscalex100 \ul0\nosupersub\cf6\f7\fs24 FAITH AND CONFESSION OF CHRIST \par\p ard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi279 \up0 \expndtw-1\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 On the basis of Romans 10:9, 10 it is contended by so me that there must be a \line \up0 \expndtw0\charscalex104 public confession of Christ plus believing on Him before salvation becomes a \line \up0 \expndtw-1\ch arscalex100 reality. "That if thou shalt confess with thy mouth the Lord Jesus ( Jesus as Lord) \line \up0 \expndtw0\charscalex105 and shalt believe in thine hea rt that God hath raised him from the dead, thou \line \up0 \expndtw-2\charscalex 100 shalt be saved. For with the heart man believeth unto righteousness, and wit h the \line \up0 \expndtw-2\charscalex100 mouth confession is made unto salvatio n." The words of Christ are also quoted in \line \up0 \expndtw-1\charscalex100 s upport of this teaching: "Whosoever therefore shall confess me before men, him \ line \up0 \expndtw0\charscalex105 will I confess also before my Father which is in heaven. But whosoever shall \line \up0 \expndtw0\charscalex100 deny me before men, him will I also deny before my Father which is in heaven" \line \up0 \expn dtw-3\charscalex100 (Matthew 10:32, 33). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex10 5 It should be evident first of all that if confessing with the mouth is made an \up0 \expndtw0\charscalex103 absolute prerequisite to receiving salvation, it w ould be impossible for a dumb \up0 \expndtw0\charscalex106 person to be saved. O ut of the dozens of passages which state the terms of \up0 \expndtw0\charscalex1 00 salvation elsewhere in Scripture, none state that confessing as a separate ac t is \up0 \expndtw0\charscalex100 a requirement. Furthermore, such a requirement would make it impossible for a \up0 \expndtw0\charscalex102 person isolated fro m society to be saved through reading the Word of God and \up0 \expndtw-3\charsc alex100 believing the gospel. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\f i296 \up0 \expndtw-1\charscalex100 It might as well be argued from the context w hich follows in Romans 10 that a \line \up0 \expndtw0\charscalex100 person must literally call with his voice on the name of the Lord to be saved (vs. \line \up 0 \expndtw0\charscalex102 13), or that in order to be saved one must listen audi bly to a preacher (vs. 14). \line \up0 \expndtw0\charscalex102 One can call on t he Lord without uttering any audible sound, and one can hear \line \up0 \expndtw -2\charscalex100 the gospel by simply reading the Word. This does not at all mea n that one should \line \up0 \expndtw0\charscalex100 not confess Christ with his mouth or hear with his ears if he has them, or preach \line \up0 \expndtw0\char scalex100 the Word audibly: it means simply that none of these things are essential \line \up0 \expndtw0\charscalex108 prerequisites to receiving sa lvation. They are not a part of the terms of the \line \up0 \expndtw-3\charscale x100 gospel. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152 \sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 400 \p ar\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg402 }{\bkmkend Pg402}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0 \sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\s l-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi268 \up0 \expndt w0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Paul's reference to the mouth and h eart in salvation is to be understood in \line \up0 \expndtw0\charscalex105 refe rence with what has gone before. Shedd in commenting on this passage \line \up0 \expndtw-3\charscalex100 states: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pa rd\qj\li2520\ri1601\sb11\sl-275\slmult0\fi164 \up0 \expndtw0\charscalex100 Thoug ht is internal language; and language is external thought .... Faith \line \up0 \expndtw0\charscalex100 and confession are two modes of the same thing: viz., th e new divine life \line \up0 \expndtw0\charscalex105 in the soul. Christian conf ession is as truly a gracious and holy act, as \line \up0 \expndtw-1\charscalex1

00 Christian faith. A man who is ashamed of Christ does not savingly believe \li ne \up0 \expndtw-2\charscalex100 in him. There may be saving faith when, owing t o providential reasons, it is \line \up0 \expndtw0\charscalex109 impossible to c onfess it publicly; but in this case there is a \ul0\nosupersub\cf9\f10\fs24 des ire\ul0\nosupersub\cf8\f9\fs24 to \line \up0 \expndtw0\charscalex100 confess th e faith of the heart, and the desire is the will, and the will, in the \line \up 0 \expndtw0\charscalex104 sight of God, is the deed (2 Cor. viii. 12) .... The m eaning (of vs. 10), of \line \up0 \expndtw-2\charscalex100 course, is not tha t faith is the instrumental cause of justification, and \line \up0 \expn dtw0\charscalex106 confession that of salvation. This is to divide the indivisib le. Salvation \line \up0 \expndtw0\charscalex104 supposes justification, and con fession supposes faith. Each, therefore, \line \up0 \expndtw0\charscalex100 may stand for the other. St. Paul could have said: "With the heart, faith is \line \ up0 \expndtw0\charscalex103 exercised unto salvation, and with the mouth, confes sion is made unto \line \up0 \expndtw0\charscalex100 justification;" because s incere confession is meant, and this implies \line \up0 \expndtw-4\charsca lex100 faith.\ul0\super\cf22\f23\fs23 377 \par\pard\qj \li1800\sb0\sl-274\slmult 0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex 107 \ul0\nosupersub\cf8\f9\fs24 It would thus appear that true faith and confess ion are, like true faith and \up0 \expndtw0\charscalex102 repentance, but the tw o sides of the same coin. And the reason, perhaps, why \up0 \expndtw0\charscalex 108 the two are sometimes mentioned together is that there is a possibility of a \up0 \expndtw0\charscalex103 change of mind or of a verbal confession without t here being true faith. Surely \up0 \expndtw0\charscalex100 there is no thought i n confession here of any set formula or group before whom \up0 \expndtw0\charsca lex105 confession is to be made. Neither are we to suppose that a person who tru ly \up0 \expndtw-1\charscalex100 believes the gospel is unsaved until he makes a public confession, for this would \up0 \expndtw-2\charscalex100 make faith and confession two separate, isolated acts. \par\pard\ql \li1800\sb265\sl-276\slmult 0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 FAITH AND CONFESSION OF SINS \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\ sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Th ere are those who, on the basis of 1 John 1:9, reason that one must not \line \u p0 \expndtw0\charscalex105 only believe the gospel but must confess his sins in order to be saved: "If we \line \up0 \expndtw0\charscalex100 confess our sins, H e is faithful and just to forgive us our sins, and to cleanse us \line \up0 \exp ndtw-1\charscalex100 from all unrighteousness." Reference is made back to the High-priestly ministry \line \up0 \expndtw0\charscalex107 of Christ where it was shown that this passage has nothing to do with initial \line \up0 \expndtw-1\ch arscalex100 salvation of the sinner. Confessing sins as a step in salv ation would be a \line \up0 \expndtw-1\charscalex100 hopeless enterprise. How would one be able even to begin to recall all of his sins \line \up0 \expndtw0\ charscalex102 in order to confess them, and how could he be sure he had confesse d them all \line \up0 \expndtw-1\charscalex100 sufficiently? Under a message of this kind there could never be any assurance of \line \up0 \expndtw0\charscalex1 00 salvation. The sinner is required only to believe the gospel in order to beco me a \line \up0 \expndtw0\charscalex102 child of God. And the people to whom Joh n was writing had already done this. \line \up0 \expndtw0\charscalex100 He could call them brethren and little children. He is not writing to tell them how \lin e \up0 \expndtw-1\charscalex100 to be saved, but being saved, how to have fulnes s of joy (1:4) and how to walk in \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\p ard\qj\li1800\ri1587\sb94\sl-240\slmult0 \up0 \expndtw-1\charscalex100 \ul0\supe r\cf23\f24\fs20\ul0\super\cf23\f24\fs19 377\ul0\nosupersub\cf7\f8\fs20 W. G. T. Shedd, \ul0\nosupersub\cf24\f25\fs20 A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans\ul0\nosupersub\cf7\f8\fs20 (Grand \up0 \expn dtw-2\charscalex100 Rapids: Zondervan Publishing House, 1967--a reprint from 187 9 edition), pp. 318, 319. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndt w-2\charscalex100 401

{\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz370\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g403}{\bkmkend Pg403}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 fellowship with the Father and with H is Son Jesus Christ. Sin in the Christian's \line \up0 \expndtw0\charscalex100 l ife will destroy both the joy and the fellowship, but if we (believers) confess our \line \up0 \expndtw0\charscalex108 sins, he is faithful and just to forgive us our sins and to cleanse us from all \line \up0 \expndtw-1\charscalex100 unrig hteousness. Confession of sins in this context is a separate act subsequent \lin e \up0 \expndtw0\charscalex102 to saving faith, just as the act of repentance in 2 Corinthians 7:9 was shown to \line \up0 \expndtw-3\charscalex100 be. \par\par d\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi 283 \up0 \expndtw-1\charscalex100 There are doubtless other terms which men have injected into gospel of God's \up0 \expndtw0\charscalex100 grace, such as the n ecessity of praying, of making restitution, or surrendering to \up0 \expndtw0\ch arscalex107 God, all of which inject some human work as a requirement for salvat ion in \up0 \expndtw-3\charscalex100 addition to the finished work of Christ. \p ar\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Chafer giv es us this practical advice: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\q j\li2520\ri1601\sb10\sl-275\slmult0\fi134 \up0 \expndtw0\charscalex105 A suggest ion born of this theme is that in all gospel preaching every \line \up0 \expndtw -1\charscalex100 reference to the life to be lived beyond regeneration should be avoided as \line \up0 \expndtw-2\charscalex100 far as possible. To attend to th is is not a deception nor a withholding of the \line \up0 \expndtw0\charscalex10 7 truth from those to whom it applies. It is the simple adjustment to the \line \up0 \expndtw0\charscalex100 limitation and actual condition of those to whom th e gospel is addressed. \line \up0 \expndtw0\charscalex100 To such among the unsa ved who, because of the weakness and inability \line \up0 \expndtw0\charscalex10 4 which they observe in themselves, are fearful lest they would not "hold \line \up0 \expndtw-2\charscalex100 out" as Christians, it is desirable to remind them that, in the new relation to \line \up0 \expndtw0\charscalex103 Christ which will exist after they receive Him, new abilities will be \line \up0 \ex pndtw0\charscalex106 possessed by which they can live to the glory of God. Such proffered \line \up0 \expndtw-1\charscalex100 assurance is far removed from the practice of introducing obligations \line \up0 \expndtw0\charscalex103 which are exclusively Christian in character and as something to which \line \up 0 \expndtw0\charscalex104 they must consent in order to be saved. Multitudes of unsaved people \line \up0 \expndtw-1\charscalex100 have been diverted from the o ne question of their acceptance of Christ as \line \up0 \expndtw-1\charscalex100 Savior to other questions regarding amusements and unchristian ways of \line \u p0 \expndtw0\charscalex103 living. As an unsaved person has no motive or spiritu al light by which to \line \up0 \expndtw0\charscalex100 face such problems, that person can only be bewildered by these issues. \line \up0 \expndtw0\charscalex1 07 His problem is not one of giving up what in his unsaved state seems \line \up 0 \expndtw0\charscalex102 normal to him; it is a problem of receiving t he Savior with all His \line \up0 \expndtw-3\charscalex100 salvation.\ul0\su per\cf22\f23\fs23 378 \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\nosupersub\cf6\f7\fs24 JUSTIFICATION BY FAITH ALONE \par\pard \qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1622\sb1\sl-280\slmult0\fi3

08 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Since we have conclu ded with Paul that a man is justified by faith alone apart \up0 \expndtw0\charsc alex100 from all manner of human works, it is only proper that we should examine more \up0 \expndtw-3\charscalex100 closely the meaning of faith. \par\pard\ql \ li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7 \fs24 The Word Itself \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li180 0\ri1608\sb1\sl-280\slmult0\fi290 \up0 \expndtw0\charscalex100 \ul0\nosupersub\c f8\f9\fs24 The Greek word \ul0\nosupersub\cf9\f10\fs24 pistis\ul0\nosupersub\cf8 \f9\fs24 is used 243 times in the New Testament and is always \line \up0 \expnd tw0\charscalex100 rendered \ul0\nosupersub\cf9\f10\fs24 faith \ul0\nosupersub\c f8\f9\fs24 with four exceptions: \ul0\nosupersub\cf12\f13\fs24 Acts 17:31\ul 0\nosupersub\cf8\f9\fs24 -assurance; \ul0\nosupersub\cf12\f13\fs24 2 Thessalo nians \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\sl mult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\ fs19 378\ul0\nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. c it\ul0\nosupersub\cf7\f8\fs20 ., Vol. III, p. 387, 388. \par\pard\ql \li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 402 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz402\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g404}{\bkmkend Pg404}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf12\f13\fs24 2:13\ul0\nosupersub\cf8\f9\fs24 -be lief; \ul0\nosupersub\cf12\f13\fs24 Titus 2:10\ul0\nosupersub\cf8\f9\fs24 --fide lity; and \ul0\nosupersub\cf12\f13\fs24 Hebrews 10:39\ul0\nosupersub\cf8\f9\fs24 --believe. The verb, \ul0\nosupersub\cf9\f10\fs24 pisteuo\ul0\nosupersub\cf8\f9 \fs24 , \line \up0 \expndtw0\charscalex103 occurs 246 times and is almost always translated \ul0\nosupersub\cf9\f10\fs24 believe\ul0\nosupersub\cf8\f9\fs24 . It is once translated \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\ fs24 believers\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Acts 5:14\ul0\nosupersub\cf8\f9\fs24 ); \ul0\nosupersub\cf9\f10\fs24 commit\ul0\nosu persub\cf8\f9\fs24 7 times (\ul0\nosupersub\cf12\f13\fs24 Luke 16:11; John 2:24; Romans 3:2; I \line \up0 \expndtw0\charscalex103 Corinthians 9:17; Galati ans 2:7; 1 Timothy 1:11; Titus 1:3\ul0\nosupersub\cf8\f9\fs24 ); \ul0\nosupersub \cf9\f10\fs24 trust\ul0\nosupersub\cf8\f9\fs24 3 times (\ul0\nosupersub\cf12\f1 3\fs24 Luke \line \up0 \expndtw0\charscalex100 16:11; I Thessalonians 2:4; 1 Tim othy 1:11\ul0\nosupersub\cf8\f9\fs24 ). These two words are derived from \line \ up0 \expndtw0\charscalex105 \ul0\nosupersub\cf9\f10\fs24 peitho\ul0\nosupersub\c f8\f9\fs24 , to persuade, to cause belief in a thing. It is used 55 times in the New \line \up0 \expndtw0\charscalex104 Testament. It is translated \ul0\nosuper sub\cf9\f10\fs24 persuade\ul0\nosupersub\cf8\f9\fs24 22 times, \ul0\nosupersub \cf9\f10\fs24 obey\ul0\nosupersub\cf8\f9\fs24 7 times, \ul0\nosupersub\cf9\f10 \fs24 trust\ul0\nosupersub\cf8\f9\fs24 10 times, \line \up0 \expndtw-1\charsca lex100 \ul0\nosupersub\cf9\f10\fs24 confidence\ul0\nosupersub\cf8\f9\fs24 9 tim es, \ul0\nosupersub\cf9\f10\fs24 assure\ul0\nosupersub\cf8\f9\fs24 once, \ul0\n osupersub\cf9\f10\fs24 yield\ul0\nosupersub\cf8\f9\fs24 once, \ul0\nosupersub\c f9\f10\fs24 believed\ul0\nosupersub\cf8\f9\fs24 3 times, \ul0\nosupersub\cf9\f1 0\fs24 make friend\ul0\nosupersub\cf8\f9\fs24 once, \line \up0 \expndtw0\charsc alex108 \ul0\nosupersub\cf9\f10\fs24 agree\ul0\nosupersub\cf8\f9\fs24 once. Whe

rever faith or believe occur in the New Testament it is the \line \up0 \expndtw2\charscalex100 translation of one of these Greek words. Vine gives the meaning of \ul0\nosupersub\cf9\f10\fs24 pisteuo\ul0\nosupersub\cf8\f9\fs24 : \par\pard\q j \li2520\ri1613\sb261\sl-280\slmult0\fi141 \up0 \expndtw-1\charscalex100 to bel ieve, also to be persuaded of, and hence, to place confidence in, to \up0 \expnd tw0\charscalex103 trust, signifies, in this sense of the word, reliance upon, not mere \up0 \expndtw-3\charscalex100 credence.\ul0\super\cf22\f23\fs2 3 379 \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \u l0\nosupersub\cf6\f7\fs24 Various Senses in Which Faith is Used \par\pard\qj \li 1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 1. In its widest sense, fai th is the persuasion that a thing is true. We believe \up0 \expndtw-3\charscalex 100 that which we consider to be true. \par\pard\qj \li1800\sb0\sl-260\slmult0 \ par\pard\qj\li1800\ri1615\sb37\sl-260\slmult0\fi313 \up0 \expndtw0\charscalex100 2. Faith is trust. The Greek as well as the Hebrew words for faith mean to be \ up0 \expndtw-3\charscalex100 persuaded that a thing or a person is trustworthy. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb4\sl-280\sl mult0\fi268 \up0 \expndtw0\charscalex106 3. Faith is a persuasion which is stron ger than opinion but is weaker than \up0 \expndtw-3\charscalex100 knowledge. Hod ge quotes Meiklejohn: \par\pard\qj \li2520\ri1601\sb263\sl-277\slmult0\fi134 \up 0 \expndtw0\charscalex106 Holding for true, or the subjective validity of a judg ment in relation to \up0 \expndtw0\charscalex105 conviction (which is, at the s ame time, objectively valid) has the three \up0 \expndtw0\charscalex109 followin g degrees: opinion, belief, and knowledge. Opinion is a \up0 \expndtw-2\ charscalex100 consciously insufficient judgment, subjectively as well as objecti vely. Belief \up0 \expndtw-1\charscalex100 is subjectively sufficient, but is re cognized as being objectively insufficient. \up0 \expndtw0\charscalex102 Knowled ge is both subjectively and objectively sufficient. Subjective \up0 \expn dtw-2\charscalex100 sufficiency is termed conviction (for myself); objective suf ficiency is termed \up0 \expndtw-3\charscalex100 certainty (for all).\ul0\super\ cf22\f23\fs23 380 \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi264 \up0 \e xpndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 4. Faith is based upon facts of knowledge. It is impossible to believe that which \line \up0 \expndtw0\charsc alex104 we do not know. The Bible teaches that Christ's death is a propitiation for our \line \up0 \expndtw-1\charscalex100 sins, but if we do not know the mean ing of propitiation we can neither believe nor \line \up0 \expndtw0\charscalex10 0 disbelieve the statement. There must be an object for our faith. We cannot hav e \line \up0 \expndtw0\charscalex100 faith in nothing, or stated another way, no thing cannot be the object of our faith. \line \up0 \expndtw0\charscalex100 Paul says as much in Romans 10:14: "How then shall they call on him in whom \line \u p0 \expndtw-2\charscalex100 they have not believed? and how shall they believe i n him of whom they have not \line \up0 \expndtw-1\charscalex100 heard?" And so h e concludes, "faith cometh by hearing, and hearing by the word \line \up0 \expnd tw-1\charscalex100 of God." We cannot have faith in a person of whom we have nev er heard. We \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\s l-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\c f23\f24\fs19 379\ul0\nosupersub\cf7\f8\fs20 W. E. Vine, \ul0\nosupersub\cf24\f2 5\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. 1, p. 116. \par\pard\ql \li180 0\sb10\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 380 \ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\no supersub\cf7\f8\fs20 ., Vol. III, p. 46. \par\pard\ql \li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 403 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz548\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768}

} {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g405}{\bkmkend Pg405}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1607\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 must first hear what a person has to say before we can believe him. This is true \up0 \expndtw0\charscalex104 of both man and God. We cannot believe in God, trust Him, have faith in Him \up0 \expnd tw-3\charscalex100 unless we have first heard him. \par\pard\qj \li1800\sb0\sl-2 73\slmult0 \par\pard\qj\li1800\ri1608\sb15\sl-273\slmult0\fi289 \up0 \expndtw-1\ charscalex100 5. Faith or believing, in popular usage, means only an opinion. Th e statement, \up0 \expndtw0\charscalex102 "I believe it will rain today," if mad e by a non-informed person, would be only a \up0 \expndtw0\charscalex106 guess o r an opinion; if made by a weather technician in the light of scientific \up0 \e xpndtw-3\charscalex100 observations, it would be more of the nature of true fait h or belief. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\ sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 6. Faith is often made to be an independent entity in itself. We are told, "Have \up0 \expndtw0\charscale x105 faith," without any object being stated or inferred, unless it be to have f aith in \up0 \expndtw0\charscalex109 faith. As stated earlier faith must h ave an object. Faith cannot exist \up0 \expndtw0\charscalex100 independentl y. It is this mistaken concept of faith that gives rise to the idea that \up0 \e xpndtw-3\charscalex100 faith is a leap in the dark. \par\pard\ql \li1800\sb265\s l-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Religiou s Faith \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\s l-280\slmult0\fi283 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The re are at least three different kinds of faith mentioned in the Bible. These \li ne \up0 \expndtw-2\charscalex100 may be designated as Rationalistic Faith, Tempo rary Faith, and Saving Faith. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\ri1607\sb10\sl-275\slmult0\fi272 \up0 \expndtw-1\charscalex100 1. \ul0 \nosupersub\cf9\f10\fs24 Rationalistic Faith\ul0\nosupersub\cf8\f9\fs24 . This i s faith which is based solely upon reason or mental \line \up0 \expndtw-1\charsc alex100 assent. True faith includes this element but it is more than simple asse nt to truth. \line \up0 \expndtw0\charscalex100 A person through the study of Ch ristian Evidences, Biblical Archeology, Textual \line \up0 \expndtw0\charscalex1 00 Criticism, and other like studies may become convinced that the Bib le is \line \up0 \expndtw0\charscalex100 authentic and even inspired of Go d. Or one may have been taught from \line \up0 \expndtw0\charscalex104 ch ildhood that the Bible is the Word of God and that Jesus Christ died for the \li ne \up0 \expndtw0\charscalex106 sins of the world, and he may assent to these tr uths. One may assent to the \line \up0 \expndtw0\charscalex104 historical facts of the Bible in the same way he assents to any other historical \line \up0 \expn dtw-1\charscalex100 facts. In each of these cases it may be asserted that the pe rson believes, that he \line \up0 \expndtw0\charscalex100 has faith. But if the belief has gone no further than mere mental assent, his faith \line \up0 \expndt w-1\charscalex100 is dead according to the Bible (\ul0\nosupersub\cf12\f13\fs24 James 2:17, 20, 26\ul0\nosupersub\cf8\f9\fs24 )- James states that dead faith \l ine \up0 \expndtw0\charscalex103 is not able to save. The converse then must be true that faith must be living in \line \up0 \expndtw-1\charscalex100 order to be saving faith. Dead faith has never brought any conviction and \lin e \up0 \expndtw0\charscalex100 persuasion concerning spiritual truth. Such faith may be compatible with sin and \line \up0 \expndtw-2\charscalex100 immorality. \par\pard\qj \li1800\ri1601\sb266\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex 104 2. \ul0\nosupersub\cf9\f10\fs24 Temporary or Emotional Faith\ul0\nosupersub\ cf8\f9\fs24 . This is the kind of faith of which our Lord \up0 \expndtw-2\charsc alex100 spoke in Matthew 13:20, 21: "But he that received the seed into stony pl aces, the \up0 \expndtw0\charscalex100 same is he that heareth the word, and ano

n with joy receiveth it; yet hath he not \up0 \expndtw0\charscalex100 root in hi mself, but dureth for a while: for when tribulation or persecution ariseth \up0 \expndtw0\charscalex103 because of the word, by and by he is offended." John 2:2 3-25 seems to be an \up0 \expndtw0\charscalex100 illustration of this kind of fa ith: "Now when he was in Jerusalem at the passover, \up0 \expndtw0\charscalex100 in the feast day, many believed in his name, when they saw the miracles which \ up0 \expndtw0\charscalex103 he did. But Jesus did not commit himself unto them ( did not \ul0\nosupersub\cf9\f10\fs24 pisteuo\ul0\nosupersub\cf8\f9\fs24 himself to \up0 \expndtw-2\charscalex100 them)." Godet rendered this: "He had no faith in their faith." He did not trust them, \up0 \expndtw-3\charscalex100 for he kne w what was in man. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 4 04 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg406}{\bkmkend Pg406}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li180 0\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri 1608\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\ f9\fs24 Such manifestations of faith have been mistaken for true, saving faith, and \up0 \expndtw0\charscalex100 these have given rise to arguments against the security of the believer in Christ. \up0 \expndtw0\charscalex102 Belief that was generated through miraculous manifestations, as in the case of \up0 \expndtw0\c harscalex100 Christ, or through situations of extreme danger, such as soldiers e xperience on \up0 \expndtw0\charscalex104 the battle field, or in cases of extre me need, such as people may feel when a \up0 \expndtw0\charscalex104 loved one i s near death, may go no further than bring a conviction to the soul \up0 \expndt w-1\charscalex100 without renewing it. Then when the crisis has passed or when o ne is called upon \up0 \expndtw0\charscalex108 to suffer persecution for the sak e of Christ, there is a falling away, and the \up0 \expndtw0\charscalex108 reaso n, according to Christ, is that such an one does not have any root in \up0 \exp ndtw0\charscalex105 himself. The seed began to sprout, but having no ro ot the process of \up0 \expndtw-3\charscalex100 reproduction was not complete d. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-27 5\slmult0\fi283 \up0 \expndtw0\charscalex102 3. \ul0\nosupersub\cf9\f10\fs24 Sav ing Faith\ul0\nosupersub\cf8\f9\fs24 . Saving faith does not mean that faith its elf is the savior. It is \line \up0 \expndtw-1\charscalex100 that faith in the S aviour, the Lord Jesus Christ, which results in regeneration, the \line \up0 \ex pndtw-2\charscalex100 renewal of the inner man, and which imparts forgiveness of the penalty of sin and \line \up0 \expndtw0\charscalex103 creates one anew as a child of God and a member of the Body of Christ. This \line \up0 \expndtw0\char scalex102 kind of faith includes not only mental assent to the truth and emotion al feeling, \line \up0 \expndtw0\charscalex100 but also the volitional element, the activity of the will in surrendering self to God \line \up0 \expndtw0\charsc alex102 and appropriating Christ as Savior. It is a persuasion which results in trust and \line \up0 \expndtw0\charscalex102 commitment. This vital element of s aving faith is indicated in various ways. It is \line \up0 \expndtw0\charscalex1 02 spoken of as receiving Christ: "But as many as received Him, to them He gave \line \up0 \expndtw0\charscalex105 the right to become children of God, even to them that believe on His name" \line \up0 \expndtw0\charscalex103 (John 1:12). S aving faith receives Jesus Christ as Savior. Eating Christ's flesh \line \up0 \e xpndtw0\charscalex100 and drinking His blood is equated with believing in \ul0\n osupersub\cf12\f13\fs24 John 6:53, 54\ul0\nosupersub\cf8\f9\fs24 cf. 47. Saving \line \up0 \expndtw0\charscalex100 faith is represented not as a simple believi ng about Christ only, but prepositions \line \up0 \expndtw-2\charscalex100 are u sed to indicate something further: believing \ul0\nosupersub\cf9\f10\fs24 epi\ul 0\nosupersub\cf8\f9\fs24 , believing upon Him (cf. \ul0\nosupersub\cf12\f13\fs24 Acts \line \up0 \expndtw0\charscalex102 16: 31\ul0\nosupersub\cf8\f9\fs24 ) "Be lieve \ul0\nosupersub\cf9\f10\fs24 on\ul0\nosupersub\cf8\f9\fs24 the Lord Jesus Christ and thou shalt be saved." Believing \line \up0 \expndtw-2\charscalex10 0 \ul0\nosupersub\cf9\f10\fs24 eis\ul0\nosupersub\cf8\f9\fs24 , believing into,

is also used, as in John 3:16: "that whosoever believeth in Him \line \up0 \expn dtw0\charscalex104 should not perish but have everlasting life." The dative case is also used with \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\f s24 pisteuo\ul0\nosupersub\cf8\f9\fs24 to indicate the same truth as in John 5: 24: "He that heareth my word and \line \up0 \expndtw-2\charscalex100 believeth o n him that sent me, hath everlasting life." \par\pard\ql \li1800\sb0\sl-276\slmu lt0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\no supersub\cf6\f7\fs24 The Source of Faith \par\pard\qj \li1800\ri1608\sb264\sl-27 6\slmult0\fi309 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Referen ce has already been made to the fact that faith comes by hearing the \line \up0 \expndtw0\charscalex100 Word of God, and in this sense the Word is the Source of faith. There are other \line \up0 \expndtw-1\charscalex100 considerations to th is question, however. The question arises, is the natural man \line \up0 \expndt w-2\charscalex100 capable of exercising faith in God without God first imparting some kind of \line \up0 \expndtw-1\charscalex100 enabling work? Mos t theologians, including both Calvinists and Arminians, agree \line \up0 \expndt w0\charscalex100 that the Fall left man in a depraved condition. The Arminian su pposes that God \line \up0 \expndtw0\charscalex103 extends to all men such a mea sure of common grace to enable all to exercise \line \up0 \expndtw0\charscalex10 6 faith in God if they will. The Calvinist supposes that God extends irresistibl e \line \up0 \expndtw0\charscalex100 grace to the elect which guarantees that th ey will exercise saving faith and that \line \up0 \expndtw0\charscalex109 He pas ses by the non-elect. Faith, therefore, is the gift of God and not the \line \up 0 \expndtw0\charscalex100 product of man's nature. Such passages as \ul0\nosuper sub\cf12\f13\fs24 Ephesians 2:8\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\ cf12\f13\fs24 Philippians 1:29 \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f7\f8\fs20 405 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240 {\bkmkstart Pg407}{\bkmkend Pg407}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\p ard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\par d\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1609\sb137\sl-270\slmult0 \ up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 are used as proof texts. The general impression is given that faith is a kind of \up0 \expndtw-1\charsca lex100 good works and that if the natural man exercised faith of his own accord it would \up0 \expndtw-3\charscalex100 mean that man was partly saved by his own works. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb11\ sl-275\slmult0\fi283 \up0 \expndtw0\charscalex100 It is evident from the Scriptu re that the natural, carnal mind is enmity against \line \up0 \expndtw0\charscal ex102 God; that the unsaved man cannot do any works that are pleasing to God; th at \line \up0 \expndtw0\charscalex100 there is none that seeketh after God; and that apart from God's initiative both in \line \up0 \expndtw0\charscalex100 prov iding salvation and in applying it none would be saved. Salvation from start \li ne \up0 \expndtw0\charscalex104 to finish is of the Lord. But no man knows why G od has chosen only some to \line \up0 \expndtw0\charscalex100 salvation and not others. It seems certain that had not God chosen some, none \line \up0 \expndtw0 \charscalex100 would ever have been saved. This means that none would have exerc ised faith \line \up0 \expndtw0\charscalex100 apart from God's initiative in app lying salvation. But is the exercise of faith to be \line \up0 \expndtw-1\charsc alex100 considered as a meritorious work on the part of the sinner? It appears r ather that \line \up0 \expndtw-1\charscalex100 God's work in applying salvation and in calling forth faith from the sinner consists \line \up0 \expndtw0\charsca lex102 in the varied ministry of the Holy Spirit in bringing such conviction to the sinner \line \up0 \expndtw0\charscalex103 through the preaching of the Word and the pleadings and persuasion of God's \line \up0 \expndtw0\charscalex100 sai nts, that the sinner comes to the end of self and simply surrenders, just as a \ line \up0 \expndtw-2\charscalex100 lone soldier out of ammunition and surrounded by a well-armed enemy would do. \line \up0 \expndtw0\charscalex105 This surrend er, this throwing of one's self upon the mercy and grace of God, \line \up0 \exp ndtw0\charscalex103 instead of being some kind of meritorious work, is the frank

est admission that \line \up0 \expndtw0\charscalex103 could be made by the sinne r that he has absolutely no righteousness or merit. \line \up0 \expndtw-1\charsc alex100 But it was God who supplied the Salvation and it was God who did all of the work \line \up0 \expndtw0\charscalex102 in bringing the sinner to despair of self and to admit this hopeless condition. In \line \up0 \expndtw0\charscalex10 2 this sense, then, faith is the gift of God, just as every other facet of salva tion is \line \up0 \expndtw0\charscalex100 the gift of God, and this is probably the meaning of \ul0\nosupersub\cf12\f13\fs24 Ephesians 2:8\ul0\nosupersub\cf8\f 9\fs24 , and not that \line \up0 \expndtw0\charscalex104 God automatically drops down a gift of faith directly into the heart of the elect \line \up0 \expndtw-2 \charscalex100 which irresistibly causes him to believe. There are too many scri ptures that speak \line \up0 \expndtw0\charscalex105 of faith and believing whic h attribute it to man to deny the fact that it is man's \line \up0 \expndtw0\cha rscalex107 faith. The gospel becomes an enigma when the unsaved are told that to be \line \up0 \expndtw0\charscalex107 saved they must exercise faith, but that only those to whom God grants the \line \up0 \expndtw0\charscalex103 irresistibl e gift of faith can believe. Surely nothing like this is to be found in the \lin e \up0 \expndtw0\charscalex100 pages of the Bible. Paul persuaded men with tears ; he extended the invitation to \line \up0 \expndtw0\charscalex100 whomsoever; h e taught that Christ died for all, and that God was not willing that \line \up0 \expndtw0\charscalex104 any should perish. But he also taught that salvation was the free gift of God's \line \up0 \expndtw-1\charscalex100 grace from beginning to end, and he also taught that the redeemed were chosen \line \up0 \expndtw-2\ charscalex100 in Christ from before the foundation of the world. \par\pard\ql \l i1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\nosupersub\cf6\f7\fs24 Other Uses of the Word Faith \par\pard \qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1578\sb8\sl-276\slmult0\fi2 68 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Consideration thus far has been concerning saving faith in particular. \line \up0 \expndtw1\charscalex100 However, after one is saved, faith still plays an important role in the Christian life. \line \up0 \expndtw-2\charscalex100 "We walk by faith , not by sight" (2 Corinthians 5:7). What has been called \line \up0 \ expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 sustaining faith\ul0\nosuper sub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 sanctifying faith \ul0\nosupers ub\cf8\f9\fs24 is the faith that lays hold of the truth of God's \line \up0 \exp ndtw-2\charscalex100 Word concerning the new life which the believer has in iden tification with Christ in \line \up0 \expndtw-2\charscalex100 His death, buria l, resurrection, and ascension, which enables him to live as \par\pard\ ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f7\f8\fs20 406 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240 {\bkmkstart Pg408}{\bkmkend Pg408}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\p ard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\par d\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \ up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 though he were actually dead to sin and alive unto God. Faith is required to \up0 \expndtw-3\charscalex1 00 reckon these rederuptive facts to be experiential in life. \par\pard\qj \li18 00\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1621\sb4\sl-280\slmult0\fi293 \up0 \ expndtw-1\charscalex100 There is also what has been called \ul0\nosupersub\cf9\f 10\fs24 serving faith\ul0\nosupersub\cf8\f9\fs24 , which concerns the gifts and \up0 \expndtw-3\charscalex100 enablements necessary for serving God. \par\pard\q l \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6 \f7\fs24 CONCLUSION \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f8\f9\fs24 In conclusion it should be pointed out that the New Testame nt uses the \line \up0 \expndtw0\charscalex106 expression \ul0\nosupersub\cf9\ f10\fs24 the faith\ul0\nosupersub\cf8\f9\fs24 to describe the whole Christian m essage which is to be \line \up0 \expndtw0\charscalex100 believed. Paul speaks o f the \ul0\nosupersub\cf9\f10\fs24 common faith\ul0\nosupersub\cf8\f9\fs24 in T

itus 1:4, and Jude \ul0\nosupersub\cf9\f10\fs24 the faith\ul0\nosupersub\cf8\f9\ fs24 which \line \up0 \expndtw0\charscalex103 was once for all delivered to the saints in Jude 3. The following verses should \line \up0 \expndtw-1\charscalex1 00 probably be understood as referring not to faith as the act of believing, but to the \par\pard\li1800\sb11\sl-276\slmult0\fi0\tx4929\tx6637\tx8678\tx9392\tx1 0107 \up0 \expndtw0\charscalex100 message to be believed:\tab \up0 \expndtw0\ charscalex100 \ul0\nosupersub\cf12\f13\fs24 1 Corinthians\tab \up0 \expndtw0\ch arscalex100 16:13; Galatians\tab \up0 \expndtw0\charscalex100 1:23;\tab \up0 \e xpndtw0\charscalex100 3:23,\tab \up0 \expndtw0\charscalex100 25;\par\pard\qj \li 1800\ri1609\sb12\sl-260\slmult0 \up0 \expndtw0\charscalex100 Ephesians 4:5; Phil ippians 1:27; Colossians 1:23; 2:7; 1 Timothy 3:9; 5:8; 6:10, \up0 \expndtw-3\ch arscalex100 21; 2 Timothy 3:8; 4:7; Titus 1:4, 13; Jude 3\ul0\nosupersub\cf8\f9\ fs24 . \par\pard\ql \li1800\sb0\sl-391\slmult0 \par\pard\ql\li1800\sb21\sl-391\s lmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 56\ul0\nosupers ub\cf20\f21\fs32 REGENERATION \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard \qj\li1800\ri1590\sb48\sl-276\slmult0\fi279 \up0 \expndtw-1\charscalex100 \ul0\n osupersub\cf8\f9\fs24 The one thing that characterizes man in his natural state is death. It is not only \line \up0 \expndtw0\charscalex100 appointed unto man o nce to die, but because of sin he is under the sentence of \line \up0 \expndtw0\ charscalex105 death. "The wages of sin is death" (Romans 6:23). Man is dead th rough his \line \up0 \expndtw-2\charscalex100 trespasses and sins (\ul0\nosup ersub\cf12\f13\fs24 Ephesians 2:1\ul0\nosupersub\cf8\f9\fs24 ). Man is alien ated from the life of God \line \up0 \expndtw0\charscalex103 (\ul0\nosupers ub\cf12\f13\fs24 Ephesians 4:18\ul0\nosupersub\cf8\f9\fs24 ). If nothing is done to change the situation man is headed for \line \up0 \expndtw-1\charscalex100 p hysical death and then the second death. Man's crying need is first of all for l ife \line \up0 \expndtw0\charscalex100 and Christ declared: "I am the life" (Joh n 14:6). "I am come that they might have \line \up0 \expndtw0\charscalex100 life " (John 10:10). That which is dead cannot bring itself to life. If man is to hav e \line \up0 \expndtw0\charscalex104 life it must be given to him from a source outside of himself, and therefore we \line \up0 \expndtw0\charscalex104 read, "T he gift of God is eternal life through Jesus Christ our Lord" (Romans \line \up 0 \expndtw-2\charscalex100 6:23). \par\pard\qj \li1800\ri1608\sb264\sl-276\slmul t0\fi307 \up0 \expndtw0\charscalex100 The work of God in imparting eternal life through belief of the gospel is called \line \up0 \expndtw0\charscalex106 regene ration. It is also spoken of as the new birth, as being born of God, as \line \u p0 \expndtw0\charscalex100 being born from above. It is sometimes portrayed as a spiritual resurrection, and \line \up0 \expndtw0\charscalex104 again as a new o r re-creation. It is the specific work of the Holy Spirit. It is an \line \up0 \ expndtw0\charscalex100 instantaneous act and not a process. Just as in natural b irth, the one born does \line \up0 \expndtw0\charscalex102 not assist or contrib ute any effort or work in producing the new life, so it is with \line \up0 \expn dtw-3\charscalex100 spiritual birth. \par\pard\ql \li1800\sb264\sl-276\slmult0 \ up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE VARIOUS BIBLICAL WO RDS \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-28 0\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The wor d \ul0\nosupersub\cf9\f10\fs24 regeneration\ul0\nosupersub\cf8\f9\fs24 occurs b ut twice in our King James version. It is the \line \up0 \expndtw0\charscalex100 translation of the Greek \ul0\nosupersub\cf9\f10\fs24 palingenesis\ul0\nosupers ub\cf8\f9\fs24 , which is from the root \ul0\nosupersub\cf9\f10\fs24 gennao,\ul0 \nosupersub\cf8\f9\fs24 to be born, \line \up0 \expndtw0\charscalex100 plus th e prefix \ul0\nosupersub\cf9\f10\fs24 palin\ul0\nosupersub\cf8\f9\fs24 , mean ing again. Thus the word means to be born or \par\pard\ql \li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb10 2\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 407 \ par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg40 9}{\bkmkend Pg409}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb 0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\ sl-260\slmult0 \par\pard\qj\li1800\ri1625\sb186\sl-260\slmult0 \up0 \expndtw0\ch

arscalex100 \ul0\nosupersub\cf8\f9\fs24 generated again. This word occurs in Mat thew 19:28, where it refers primarily to \up0 \expndtw-3\charscalex100 the resto ration and rejuvenation of nature in millennial times: \par\pard\qj \li1800\sb0\ sl-270\slmult0 \par\pard\qj\li1800\ri1616\sb22\sl-270\slmult0\fi296 \up0 \expndt w0\charscalex100 "And Jesus said unto them, Verily I say unto you, that ye which have followed \up0 \expndtw0\charscalex100 me, in the regeneration when the Son of man shall sit in the throne of his glory, \up0 \expndtw-2\charscalex100 ye a lso shall sit upon twelve thrones, judging the twelve tribes of Israel." \par\pa rd\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\ fi278 \up0 \expndtw-1\charscalex100 While this regeneration will doubtless inclu de a spiritual renewal for the people \up0 \expndtw-2\charscalex100 of that da y, it will touch every aspect of creation, for the creation shall be \up0 \expndtw0\charscalex103 delivered from the bondage of corruption (\ul0\nos upersub\cf12\f13\fs24 Romans 8:21\ul0\nosupersub\cf8\f9\fs24 ), and there will b e the \up0 \expndtw0\charscalex103 restoration of all things spoken by the mouth of all the holy prophets since the \up0 \expndtw-3\charscalex100 world began (\ ul0\nosupersub\cf12\f13\fs24 Acts 3:21\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\q l \li2062\sb0\sl-276\slmult0 \par\pard\ql\li2062\sb9\sl-276\slmult0 \up0 \expndt w-3\charscalex100 The second occurrence of the word is in Titus 3:5: \par\pard\q j \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex106 "Not by works of righteousness which we have done, but according to his \up0 \expndtw0\ charscalex103 mercy he saved us, by the washing of regeneration, and renewing of the Holy \up0 \expndtw-3\charscalex100 Ghost." \par\pard\qj \li1800\sb0\sl-270\ slmult0 \par\pard\qj\li1800\ri1604\sb19\sl-270\slmult0\fi293 \up0 \expndtw-1\cha rscalex100 This spiritual regeneration of the individual believer through the mi nistry of the \up0 \expndtw0\charscalex103 Holy Spirit is spoken of elsewhere by such expressions as "born of the Spirit," \up0 \expndtw-3\charscalex100 "born f rom above," "born of God," "born again," and "begotten of Him." \par\pard\qj \li 2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1626\sb2\sl-280\slmult0\fi148 \up0 \expndtw0\charscalex100 "Which were \ul0\nosupersub\cf9\f10\fs24 born\ul0\nosup ersub\cf8\f9\fs24 , not of blood nor of the will of the flesh, nor of the will \ up0 \expndtw-3\charscalex100 of man, but of God" (John 1: 13). \par\pard\li2520\ sb0\sl-276\slmult0\par\pard\li2520\sb4\sl-276\slmult0\fi131 \up0 \expndtw-3\char scalex100 ".. . so is every one that is \ul0\nosupersub\cf9\f10\fs24 born\ul0\no supersub\cf8\f9\fs24 of the Spirit" (John 3:8).\par\pard\li2520\sb0\sl-274\slmu lt0\fi134\tx3008 \up0 \expndtw-3\charscalex100 "..\tab \up0 \expndtw-2\charscale x100 . for in Christ Jesus I have \ul0\nosupersub\cf9\f10\fs24 begotten\u l0\nosupersub\cf8\f9\fs24 you through the gospel" (1\par\pard\li2520\sb3\s l-276\slmult0\fi0 \up0 \expndtw-3\charscalex100 Corinthians 4: 15).\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\ri1609\sb30\sl-260\slmult0\fi134 \up0 \expndtw0\charscalex106 "I beseech thee for my son Onesimus, whom I have \u l0\nosupersub\cf9\f10\fs24 begotten\ul0\nosupersub\cf8\f9\fs24 in my \up0 \expn dtw-3\charscalex100 bonds" (Philemon 10). \par\pard\ql \li2651\sb0\sl-276\slmult 0 \par\pard\ql\li2651\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 ".. . ev ery one that doeth righteousness is \ul0\nosupersub\cf9\f10\fs24 born\ul0\nosupe rsub\cf8\f9\fs24 of him" (1 John 2:29) \par\pard\qj \li2520\ri1608\sb9\sl-270\s lmult0\fi134 \up0 \expndtw0\charscalex101 "Whosoever is born of God doth not com mit (practice) sin; for his seed \line \up0 \expndtw0\charscalex100 remaineth in him: and he cannot sin, because he is \ul0\nosupersub\cf9\f10\fs24 born\ul0\nos upersub\cf8\f9\fs24 of God" (1 John \line \up0 \expndtw-2\charscalex100 3:9). \ par\pard\ql \li2652\sb0\sl-276\slmult0 \par\pard\ql\li2652\sb10\sl-276\slmult0 \ up0 \expndtw-3\charscalex100 ".. . every one that loveth is \ul0\nosupersub\cf9\ f10\fs24 born\ul0\nosupersub\cf8\f9\fs24 of God" (1 John 4:7). \par\pard\qj \li 2520\ri1609\sb9\sl-270\slmult0\fi134 \up0 \expndtw0\charscalex100 "Whosoever be lieveth that Jesus is the Christ is \ul0\nosupersub\cf9\f10\fs24 born\ul0 \nosupersub\cf8\f9\fs24 of God, and \up0 \expndtw0\charscalex105 everyone th at loveth him that \ul0\nosupersub\cf9\f10\fs24 begat\ul0\nosupersub\cf8\f9\fs24 loveth him also that is begotten of \up0 \expndtw-3\charscalex100 him" (1 John 5:1). \par\pard\ql \li2652\sb0\sl-276\slmult0 \par\pard\ql\li2652\sb10\sl-276\s lmult0 \up0 \expndtw-3\charscalex100 "For whatsoever is \ul0\nosupersub\cf9\f10\

fs24 born\ul0\nosupersub\cf8\f9\fs24 of God overcometh the world" (1 John 5:4). \par\pard\qj \li2520\ri1608\sb18\sl-260\slmult0\fi134 \up0 \expndtw0\charscalex 107 "We know that whosoever is born of God sinneth not; but he that is \up0 \exp ndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 begotten\ul0\nosupersub\cf8\f9 \fs24 of God keepeth himself" (1 John 5:18). \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \u l0\nosupersub\cf7\f8\fs20 408 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\ pard\sb0\sl-240{\bkmkstart Pg410}{\bkmkend Pg410}\par\pard\qj \li2520\sb0\sl-280 \slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\s lmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slm ult0 \par\pard\qj\li2520\ri1608\sb69\sl-280\slmult0\fi302 \up0 \expndtw0\charsca lex100 \ul0\nosupersub\cf8\f9\fs24 \u8220?Blessed be God,... which according to his abundant mercy hath \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf 9\f10\fs24 begotten\ul0\nosupersub\cf8\f9\fs24 us again unto a lively hope by t he resurrection of Jesus Christ \up0 \expndtw-3\charscalex100 from the dead" (1 Peter 1:3). \par\pard\qj \li2520\ri1609\sb261\sl-280\slmult0\fi120 \up0 \expndtw 0\charscalex105 "\ul0\nosupersub\cf9\f10\fs24 Being born again\ul0\nosupersub\cf 8\f9\fs24 , not of corruptible seed, but of incorruptible, by the \up0 \expndtw3\charscalex100 word of God, which liveth and abideth for ever" (1 Peter 1:23). \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slmult0 \ up0 \expndtw-3\charscalex100 James uses the word \ul0\nosupersub\cf9\f10\fs24 ap okueo\ul0\nosupersub\cf8\f9\fs24 , to give birth to: \par\pard\ql \li2066\sb0\sl -276\slmult0 \par\pard\ql\li2066\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex10 0 "Of his own will \ul0\nosupersub\cf9\f10\fs24 begat\ul0\nosupersub\cf8\f9\fs24 he us with the word of truth" (James 1:18). \par\pard\qj \li1800\ri1608\sb261\ sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 Still another word is used by Paul, \ul0\nosupersub\cf9\f10\fs24 odino\ul0\nosupersub\cf8\f9\fs24 , to travail in birth, which carries out \up0 \expndtw-3\charscalex100 the idea of a spiritu al birth: \par\pard\qj \li1800\ri1617\sb261\sl-280\slmult0\fi280 \up0 \expndtw-1 \charscalex100 "My little children, of whom I \ul0\nosupersub\cf9\f10\fs24 trava il in birth\ul0\nosupersub\cf8\f9\fs24 again until Christ be formed in you" \up 0 \expndtw-2\charscalex100 (Galatians 4:19). \par\pard\qj \li1800\sb0\sl-280\slm ult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscal ex106 Here Paul who stands in doubt of the Galatians as having been truly born \ up0 \expndtw0\charscalex102 again, represents himself as a mother going through labor pains again to bring \up0 \expndtw-3\charscalex100 them to spiritual birth . \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 THE NECESSITY OF REGENERATION \par\pard\qj \li1800\sb0\sl275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi304 \up0 \expndtw0\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 The necessity of regeneration is perha ps most clearly stated by Christ in john \line \up0 \expndtw-1\charscalex100 3:7 , "Ye must be born again." The new birth is imperative for becoming a \line \up0 \expndtw0\charscalex106 partaker of eternal life and of becoming a member of the family of God. The \line \up0 \expndtw0\charscalex104 reason why regeneration is necessary is also stated by Christ: "That which is \line \up0 \e xpndtw0\charscalex100 born of the flesh is flesh; and that which is born of the Spirit is spirit." Flesh can \line \up0 \expndtw-1\charscalex100 only produce fl esh. It is impossible for either the flesh to produce this spiritual life \line \up0 \expndtw0\charscalex100 or for spiritual life to be generated spontaneously . The law of biogenesis states \line \up0 \expndtw0\charscalex106 that in the na tural world life can only be produced by living things or beings. \line \up0 \ex pndtw0\charscalex100 Rocks cannot beget animals. So in the spiritual world, only the Spirit of God can \line \up0 \expndtw-2\charscalex100 beget spiritual being s with eternal life. This fact is emphasized in \ul0\nosupersub\cf12\f13\fs24 Jo hn 1:11-13\ul0\nosupersub\cf8\f9\fs24 : \par\pard\qj \li1800\ri1557\sb261\sl-280 \slmult0\fi268 \up0 \expndtw-3\charscalex100 "He came unto his own, and hi s own received him not. But as many as \up0 \expndtw0\charscalex100 rece ived him, to them gave he power to become the sons of God, even to them \up0 \ex pndtw0\charscalex105 that believe on his name: which were born, not of blood, no

r of the will of the \up0 \expndtw-3\charscalex100 flesh, nor of the will of man , but of God." \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri160 8\sb15\sl-272\slmult0\fi278 \up0 \expndtw-1\charscalex100 Not only is it physica lly, psychologically, and spiritually impossible for a human \line \up0 \expndtw 0\charscalex103 being to regenerate himself, it is impossible that a fallen, cor rupt, sinful nature \line \up0 \expndtw0\charscalex104 could generate a sinless, holy nature. It is customary to say that whereas the \line \up0 \expndtw-1\char scalex100 unsaved man has but one nature, the saved person has two natures: the old and \line \up0 \expndtw0\charscalex100 the new. Paul speaks of the "old man" which is to be put off, and the "new man" \line \up0 \expndtw0\charscalex100 wh ich is to be put on (\ul0\nosupersub\cf12\f13\fs24 Ephesians 4:22-24; Colossians 3:9, 10\ul0\nosupersub\cf8\f9\fs24 ). Peter states that \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\chars calex100 \ul0\nosupersub\cf7\f8\fs20 409 \par\pard\sect\sectd\fs24\paperw12240\p aperh15840\pard\sb0\sl-240{\bkmkstart Pg411}{\bkmkend Pg411}\par\pard\qj \li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1 608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs2 4 we are born again of incorruptible seed (\ul0\nosupersub\cf12\f13\fs24 1 Pete r 1:23\ul0\nosupersub\cf8\f9\fs24 ) and John states that \line \up0 \expndtw0\c harscalex100 whosoever is born of God does not practice sin; "for his seed remai neth in him: \line \up0 \expndtw0\charscalex100 and he cannot sin, because he is born of God" (1 John 3:9). The old nature can \line \up0 \expndtw0\charscalex10 0 do nothing but sin, but John seems to be saying that the new nature is holy an d \line \up0 \expndtw0\charscalex109 cannot sin, because it is born of God. Paul backs up this argument for the \line \up0 \expndtw0\charscalex103 sinlessness o f the new nature by saying, "put on the new nature, created after \line \up0 \ex pndtw-2\charscalex100 the likeness of God in true righteousness and holiness" (E phesians 4:24, R.S.V.). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1 800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 ERRONEOUS VIEWS CONCERNING REGENERATION \par\pard\ql \li1800\sb264\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 Baptismal Regeneration \par\pard\qj \li1800\sb0 \sl-280\slmult0 \par\pard\qj\li1800\ri1607\sb1\sl-280\slmult0\fi268 \up0 \expndt w0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It is claimed by sacramentarian s that the following Scriptures teach that \up0 \expndtw-3\charscalex100 r egeneration takes place through the instrumentality of water baptism: \par\pard\ qj \li2520\ri1608\sb261\sl-280\slmult0\fi142 \up0 \expndtw-1\charscalex100 "Jesu s answered, Verily, verily, I say unto thee, Except a man be born of \line \up0 \expndtw0\charscalex104 water and of the Spirit, he cannot enter into the kingdo m of God" (John \line \up0 \expndtw-2\charscalex100 3:5). \par\pard\qj \li2520\s b0\sl-280\slmult0 \par\pard\qj\li2520\ri1608\sb1\sl-280\slmult0\fi148 \up0 \expn dtw0\charscalex102 "That he might sanctify and cleanse it with the washing of wa ter by the \up0 \expndtw-3\charscalex100 word .... "(Ephesians 5:26). \par\pard\ qj \li2520\ri1608\sb261\sl-280\slmult0\fi133 \up0 \expndtw-2\charscalex100 "Not by works of righteousness which we have done, but according to his \up0 \expndtw 0\charscalex100 mercy he saved us, by the washing of regeneration, and renewing of the \up0 \expndtw-3\charscalex100 Holy Ghost" (Titus 3:5). \par\pard\qj \li18 00\ri1543\sb264\sl-276\slmult0\fi294 \up0 \expndtw-1\charscalex100 In the first place, although water is mentioned in two of the passages, baptism \line \up0 \e xpndtw-2\charscalex100 is not. There are three passages which might seem to indi cate that water baptism \line \up0 \expndtw-1\charscalex100 effects regeneration . Christ commissioned the circumcision apostles: "Go ye into \line \up0 \expndtw 0\charscalex104 all the world and preach the gospel to every creature. He that b elieves and is \line \up0 \expndtw-2\charscalex100 baptized shall be saved." Pet er, in carrying out this commission at Pentecost, told \line \up0 \expndtw0\char scalex100 the jews: "Repent and be baptized every one of you in the name of Jesu s Christ \line \up0 \expndtw0\charscalex104 for the remission of sins .... "(Act s 2:38). And Saul at his conversion was told: \line \up0 \expndtw-2\charscalex10 0 "arise, and be baptized, and wash away thy sins, calling on the name of the Lo

rd" \line \up0 \expndtw-3\charscalex100 (Acts \up0 \expndtw0\charscalex100 22:16 ). These passages show that under the kingdom gospel, water \line \up0 \expndtw-2\charscalex100 baptism was a requirement, but they do not prove that t he physical water was the \line \up0 \expndtw0\charscalex100 procuring cause of spiritual regeneration. Water can only ceremonially wash the \line \up0 \expndtw -3\charscalex100 flesh, according to \ul0\nosupersub\cf12\f13\fs24 1 Peter 3:21\ ul0\nosupersub\cf8\f9\fs24 . Even the blood of bulls and goats could not take \line \up0 \expndtw0\charscalex100 away sins (\ul0\nosupersub\cf12\f13\fs24 He brews 10:4\ul0\nosupersub\cf8\f9\fs24 ), but only sanctified to the purif ying of the flesh \line \up0 \expndtw-2\charscalex100 (\ul0\nosupersub\cf12\f 13\fs24 Hebrews 9:13\ul0\nosupersub\cf8\f9\fs24 ). The early church fathers who believed in baptismal regeneration \line \up0 \expndtw0\charscalex103 recognized the fact that water could not effect a spiritual renewal. Dale quotes \line \up 0 \expndtw-3\charscalex100 Jerome: \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\ pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 "How can the soul, which has not the Holy Spirit, be purged from old \l ine \up0 \expndtw0\charscalex100 defilements? For water does not wash the soul u nless it is first washed by the \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 410 \par\pard\sect\sectd\fs 24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg412}{\bkmkend Pg412}\par \pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\ pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pa rd\qj\li1800\ri1606\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosup ersub\cf8\f9\fs24 Holy Spirit, that it may be able to wash others." And he quote s Cyprian to the \up0 \expndtw-3\charscalex100 same effect: \par\pard\qj \li2520 \sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1603\sb17\sl-273\slmult0\fi141 \up0 \e xpndtw-2\charscalex100 For neither can the Spirit operate without the water, nor the water without \up0 \expndtw-2\charscalex100 the Spirit ... but it is necess ary that the water first be purified and sanctified \up0 \expndtw0\charscalex105 that it may be able by its own baptism to cleanse away the sins of the \up0 \ex pndtw-3\charscalex100 baptized man.\ul0\super\cf22\f23\fs23 381 \par\pard\qj \li 1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up 0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Thus these men believed th at the Holy Spirit did a miraculous work upon the \up0 \expndtw0\charscalex100 b aptismal water giving it supernatural power to actually regenerate the soul. But \up0 \expndtw0\charscalex102 it will be noted that they did not believe that th e water by itself had such ability. \up0 \expndtw0\charscalex100 Even if John 3: 5 referred to water baptism, it still remains that the new birth was \up0 \expnd tw-3\charscalex100 by both the water and the Spirit. \par\pard\qj \li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi310 \up0 \expndtw0 \charscalex100 But the question arises, did Christ mean to refer to water baptis m in His word \line \up0 \expndtw0\charscalex106 to Nicodemus? It is surely sign ificant that Jesus used water in this Gospel a \line \up0 \expndtw-2\charscalex1 00 number of times in a figurative or spiritual sense. Surely the \ul0\nosupersu b\cf9\f10\fs24 living water\ul0\nosupersub\cf8\f9\fs24 which He \line \up0 \exp ndtw-1\charscalex100 offered the woman at the well was not literal water (4:10-1 4). And when He said: \line \up0 \expndtw-1\charscalex100 "out of his belly shal l flow rivers of living water" (7:38), we are plainly told that He \line \up0 \e xpndtw-1\charscalex100 was speaking of the Holy Spirit. Even the Old Testament p rophets used water as \line \up0 \expndtw0\charscalex104 representing the Holy S pirit and His work. Would anyone suppose that Isaiah \line \up0 \expndtw0\charsc alex102 was speaking of holes in the ground when he said: "Therefore with joy sh all ye \line \up0 \expndtw-1\charscalex100 draw water out of the wells of salvat ion"? (12:3) And is the writer to the Hebrews, \line \up0 \expndtw0\charscalex10 5 after having told us of the absolute inability of holy water to cleanse from s in, \line \up0 \expndtw0\charscalex100 going back to the weak and beggarly eleme nts when he says: "Let us draw near \line \up0 \expndtw-2\charscalex100 with a t rue heart in full assurance of faith, having our hearts sprinkled from an evil \

line \up0 \expndtw-3\charscalex100 conscience, and our bodies washed with pure w ater"? \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl -280\slmult0\fi328 \up0 \expndtw0\charscalex102 It is our belief that the water in John 3:5 is the Holy Spirit, and that the "and" \line \up0 \expndtw0\charscal ex102 (\ul0\nosupersub\cf9\f10\fs24 kai\ul0\nosupersub\cf8\f9\fs24 ) should be t ranslated "even," making the passage read: "Except a man be \line \up0 \expndtw2\charscalex100 born of water, even of the Spirit, he cannot enter into the King dom of God." \par\pard\qj \li1800\ri1608\sb266\sl-273\slmult0\fi268 \up0 \expndt w0\charscalex107 The "Washing of water" in Ephesians 5:26 is not by baptism, bu t "by the \up0 \expndtw-2\charscalex100 Word." If the Church was to be sanctifie d and cleansed by water baptism, is it not \up0 \expndtw0\charscalex102 strange that Paul was not even commissioned to practice the ceremony which \up0 \expndtw -3\charscalex100 was to effect this work? \par\pard\qj \li1800\sb0\sl-276\slmult 0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi279 \up0 \expndtw-2\charscalex 100 Both the Ephesian passage and Titus 3:5 have in common the use of the word \ line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 loutron\ul0\nosup ersub\cf8\f9\fs24 for washing. Loutron is the word for laver. The Septuagint us es this word \line \up0 \expndtw0\charscalex100 in such passages as \ul0\nosuper sub\cf12\f13\fs24 Exodus 38:8\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf 12\f13\fs24 Leviticus 8:11\ul0\nosupersub\cf8\f9\fs24 . Actual water was used in \line \up0 \expndtw-1\charscalex100 the Old Testament laver, but the book of Hebrews makes it plain that the \line \up0 \expndtw0\charscalex100 wa shings of the priests at the laver were but shadows and types of the spiritual \ line \up0 \expndtw-1\charscalex100 realities which we have in Christ. If the lit eral water in the Levitical laver is a type, \line \up0 \expndtw-1\charscalex100 it could not have been a type of literal water. It must have been a type of \pa r\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \u p0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 381 \ul0\nosupersub\cf7\f8\fs20 James W. Dale, \ul0\nosupersub\cf24\f25\fs20 Christ ic and Patristic Baptism\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: Presbyterian Board of Publication, 1974), \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 p. 492. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 411 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz379\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g413}{\bkmkend Pg413}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 something spiritual. If we were to i llustrate the flow of electricity through a wire by \line \up0 \expndtw-1\charsc alex100 using the analogy of pouring water through a pipe, who would be so fooli sh as to \line \up0 \expndtw0\charscalex102 suppose that pouring water on a ligh t bulb would cause it to light? To put literal \line \up0 \expndtw-2\charscalex1 00 water into Paul's laver is just as unreasonable as to pour water on the light bulb. \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi268 \up0 \expndtw-2\ch arscalex100 But even if one were ignorant of Old Testament typology, the context of Titus 3 \line \up0 \expndtw0\charscalex105 should save him from the error of reading a ceremonial work into the laver of \line \up0 \expndtw0\charscalex100 regeneration. Paul introduces this verse with the words\ul0\nosupersub\cf

9\f10\fs24 : "not by works of \line \up0 \expndtw0\charscalex102 righteousne ss which we have done." \ul0\nosupersub\cf8\f9\fs24 Water baptism, when it was G od's will for \line \up0 \expndtw0\charscalex104 His people, was surely a work o f righteousness. The proof texts for baptismal \line \up0 \expndtw-2\charscalex1 00 regeneration prove only one thing, and that is that they have been grossly \line \up0 \expndtw-3\charscalex100 misinterpreted. \par\pard\qj \li18 00\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \ expndtw0\charscalex108 Chafer quotes Walvoord to indicate some of the fa lse concepts of \up0 \expndtw-3\charscalex100 regeneration: \par\pard\qj \li25 20\ri1607\sb264\sl-276\slmult0\fi141 \up0 \expndtw-2\charscalex100 Theological u sage of the word \ul0\nosupersub\cf9\f10\fs24 regeneration\ul0\nosupersub\cf8\f9 \fs24 has tended to confuse rather \line \up0 \expndtw0\charscalex100 than enri ch the word. Other words such as \ul0\nosupersub\cf9\f10\fs24 conversion, sancti fication\ul0\nosupersub\cf8\f9\fs24 , and \line \up0 \expndtw-1\charscalex100 \u l0\nosupersub\cf9\f10\fs24 justification\ul0\nosupersub\cf8\f9\fs24 have been either identified or included in the concept of \line \up0 \expndtw-2\c harscalex100 regeneration. Roman Catholic theologians have regarded \ul0\nosuper sub\cf9\f10\fs24 regeneration\ul0\nosupersub\cf8\f9\fs24 as \line \up0 \expndtw 0\charscalex100 including all that is embraced in salvation, not only j ustification and \line \up0 \expndtw0\charscalex100 sanctification, but even gl orification. \ul0\nosupersub\cf9\f10\fs24 Regeneration\ul0\nosupersub\cf8\f9\fs2 4 is taken to include the \line \up0 \expndtw0\charscalex105 means, the act, th e process, and the ultimate conclusion of salvation. \line \up0 \expndtw-2\chars calex100 Protestant theologians have been more cautious in extending the meaning \line \up0 \expndtw-1\charscalex100 of regeneration. The early Lutheran th eologians used regeneration to \line \up0 \expndtw0\charscalex102 include the whole process by which a sinner passed from his lost estate \line \up0 \expndtw 0\charscalex106 into salvation, including justification. Later Lutherans a ttempted a \line \up0 \expndtw0\charscalex104 clarification of the doctrine by holding that justification did not include a \line \up0 \expndtw0\charscalex100 transformation of life, thereby excluding sanctification from the doctrine of \l ine \up0 \expndtw-2\charscalex100 regeneration. The Lutheran Church continue s to hold that infants are \line \up0 \expndtw0\charscalex100 regenerated a t the moment of water baptism, however, at the same time \line \up0 \expndtw-1\c harscalex100 affirming that this regeneration signifies only their entrance into the visible \line \up0 \expndtw0\charscalex100 church, not their certain salvat ion. Regeneration becomes then merely a \line \up0 \expndtw0\charscalex100 prepa ratory work of salvation .... Reformed theologians have failed to be \line \up0 \expndtw0\charscalex107 consistent in usage also, and have shared to some extent the errors \line \up0 \expndtw0\charscalex103 embraced by others .... Even Cal vin failed to make a proper distinction \line \up0 \expndtw0\charscalex100 betwe en regeneration and conversion \up0 \expndtw0\charscalex103 . Charles Hodge , however, \par\pard\qj \li2520\ri1608\sb4\sl-276\slmult0 \up0 \expndtw0\charsc alex104 argues effectively for the necessary distinction in the meaning of these \line \up0 \expndtw0\charscalex102 terms (\ul0\nosupersub\cf9\f10\fs24 Systemat ic Theology\ul0\nosupersub\cf8\f9\fs24 , Vol. III, pp. 3-5). Shedd agrees with H odge \line \up0 \expndtw0\charscalex104 and cites the following contrasts: "Rege neration, accordingly, is an act; \line \up0 \expndtw0\charscalex102 conversion is an activity, or a process. Regeneration is the origination of \line \up0 \exp ndtw0\charscalex102 life: conversion is an evolution and manifestation of life. Regeneration is \line \up0 \expndtw0\charscalex108 wholly an act of God; co nversion is wholly an activity of man. \line \up0 \expndtw0\charscalex103 Regeneration is a cause; conversion is an effect. Regeneration is \par\ pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 412 \par\pard\sect\sectd \fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg414}{\bkmkend Pg414}\ par\pard\ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb0\sl-276\slmult0 \p ar\pard\ql\li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb0\sl-276\slmult0 \par

\pard\ql\li2520\sb108\sl-276\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersu b\cf8\f9\fs24 instantaneous; conversion is continuous" (\ul0\nosupersub\cf9\f10\ fs24 Dogmatic Theology\ul0\nosupersub\cf8\f9\fs24 , Vol. II, p. \par\pard\ql \li 2520\sb13\sl-241\slmult0 \up0 \expndtw-3\charscalex100 494).\ul0\super\cf22\f23\ fs23 382 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb15 \sl-276\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Strong defines regeneration as "that act of God by which the governin g \line \up0 \expndtw-1\charscalex100 disposition of the soul is made holy ....\ u8221?\ul0\nosupersub\cf22\f23\fs16 383\ul0\nosupersub\cf8\f9\fs24 He rejects the view that regeneration \line \up0 \expndtw0\charscalex103 results in the pr oduction of a new nature. He criticizes Hodge's statement that \line \up0 \expnd tw-2\charscalex100 regeneration is an "origination of the principle of the spiri t of life, just as literal and \line \up0 \expndtw0\charscalex100 real a creatio n as the origination of the principle of natural life," by accusing him \line \u p0 \expndtw0\charscalex100 of literalizing Scripture metaphor.\ul0\super\cf22 \f23\fs23 384\ul0\nosupersub\cf8\f9\fs24 He illustrates the unsaved man as a \line \up0 \expndtw0\charscalex102 runaway locomotive and regeneration as an engineer who changes its course, \line \up0 \expndtw0\charscalex104 not by a dding any new parts, but simply by reversing the throttle, bringing the \line \u p0 \expndtw0\charscalex106 engine to a stop and starting it in the opposite dire ction to which it had been \line \up0 \expndtw-2\charscalex100 going.\ul0\super\ cf22\f23\fs23 385\ul0\nosupersub\cf8\f9\fs24 We would ask of this view, what happens when a Christian sins? Does \line \up0 \expndtw0\charscalex100 he get de generated and need to be regenerated again? It appears that this is a \line \up0 \expndtw0\charscalex102 defective view of regeneration. While we do not receive a new soul or become \line \up0 \expndtw0\charscalex102 another person in re generation, Scripture plainly asserts that the believer \line \up0 \expndt w-2\charscalex100 receives something besides simply a new direction to o ur dispositions. The \line \up0 \expndtw0\charscalex102 warfare between the fl esh and the spirit can be satisfactorily explained only on \line \up0 \expndtw0\ charscalex102 the basis that regeneration has produced something in the believer which was \line \up0 \expndtw-3\charscalex100 not there before. \par\pard\qj \l i1800\ri1577\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex105 There are s ome dispensationalists, mostly those of the extreme view, who \line \up0 \expndt w0\charscalex104 contend that the new birth refers to Israel under the kingdom g ospel and that \line \up0 \expndtw0\charscalex104 members of the Body of Christ are not born again, but are a new creation. To \line \up0 \expndtw-2\charscalex1 00 begin with, this is an inconsistent position for those to take who begin the Body of \line \up0 \expndtw-1\charscalex100 Christ after Acts 28, for the epistl e which states that believers are a new creation \line \up0 \expndtw0\charscalex 109 is one that was written before the end of the Acts period. As noted earlier, \line \up0 \expndtw0\charscalex104 regeneration is best defined as a rebirth or new birth, and the suggestion has \line \up0 \expndtw0\charscalex100 been made that the new creation of 2 Corinthians 5:17 refers corporately to the \line \up0 \expndtw-2\charscalex100 one new man, the Body of Christ, of which all born again believers of this \line \up0 \expndtw-3\charscalex100 dispensat ion are members. \par\pard\ql \li1800\sb389\sl-391\slmult0 \up0 \expndtw0\charsc alex97 \ul0\nosupersub\cf16\f17\fs48 57 \ul0\nosupersub\cf20\f21\fs32 IDENTIFICA TION WITH CHRIST \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 608\sb21\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f 9\fs24 Medical science has advanced to the point where surgeons are now able to \line \up0 \expndtw0\charscalex107 transplant organs from one body to another. I t is not unusual to hear of the \line \up0 \expndtw0\charscalex104 transplanting of kidneys, eyes, or even hearts. Strangely enough, the Apostle \line \up0 \exp ndtw0\charscalex100 Paul based his teaching about the Body of Christ upon this s ame idea of adding \line \up0 \expndtw0\charscalex103 members to that Body throu gh a divine operation called \ul0\nosupersub\cf9\f10\fs24 baptism by the Spirit. \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The only differe nce is that Paul considered whole, individual, redeemed persons \par\pard\ql \li 1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li18

00\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb12\sl-230\slmult0 \up0 \expndtw-3\ch arscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 382\ul0\nosupersub\ cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8 \fs20 ., Vol. VI, pp. 114, 115. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \e xpndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 383\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 8 09. \par\pard\ql \li1800\sb1\sl-217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\s uper\cf23\f24\fs19 384\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 825. \par\pard\ql \li1800\sb13\sl-230\slm ult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 385\ul0\nosupersub\c f7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 809. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 413 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz395\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g415}{\bkmkend Pg415}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb108\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf8\f9\fs24 as organs of the one Body (\ul0\nosupersub\ cf12\f13\fs24 1 Corinthians 12:12-27\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1606\sb264\sl-276\slmult0\fi310 \up0 \expndtw0\charscalex100 In the tr ansplanting of bodily organs suppose that a kidney were taken from a \up0 \expnd tw0\charscalex104 criminal and transplanted into the body of the most u pright man of the \up0 \expndtw-2\charscalex100 community. Would we now consi der that kidney to be criminal or to have become \up0 \expndtw0\charscalex108 a part of and to have taken on the nature of the man in whose body it now \up0 \ex pndtw0\charscalex100 functioned? Surely we would conclude the latter. This organ , though once a part \up0 \expndtw0\charscalex103 of a dying criminal, is now jo ined to, incorporated into, brought into an organic \up0 \expndtw-3\charscalex10 0 union with a new man. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\ri1607\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex107 Christians are prone to think of salvation in only one of its many aspects. \up0 \expndtw0\cha rscalex106 Some may conceive of salvation simply as the forgiveness of sins, oth ers of \up0 \expndtw0\charscalex106 escaping eternal punishment or of getting to heaven at last. Few apparently \up0 \expndtw0\charscalex104 include this doctri ne of identification or union with Christ. From the illustration \up0 \expndtw0\ charscalex103 above of the transplanted organ it can be seen that the organ beco mes a vital \up0 \expndtw0\charscalex105 part of the new man, so that whatever i s true of the new owner is true of that \up0 \expndtw0\charscalex103 organ. Like wise when the believing sinner is regenerated and baptized by the \up0 \expndtw0 \charscalex100 Spirit into the Body of Christ, that one becomes one with Christ and shares as a \up0 \expndtw-3\charscalex100 joint-heir in all that Christ is a nd has done. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\ sb9\sl-276\slmult0\fi276 \up0 \expndtw-1\charscalex100 The truth of the doctrine of identification is to be found in two classifications of \line \up0 \expndtw0 \charscalex103 Scriptures: one in which the expression "in Christ" is found, and the other in a \line \up0 \expndtw-2\charscalex100 group of words compounded with the preposition "\ul0\nosupersub\cf9\f10\fs24 sun\ul0\nosupersub\cf8\f 9\fs24 " (together with). The \line \up0 \expndtw0\charscalex103 identificati

on itself is effected through the baptizing work of the Holy Spirit. We \line \u p0 \expndtw0\charscalex100 shall therefore consider first of all this Spirit bap tism which makes the believer a \line \up0 \expndtw0\charscalex107 member of the Body of Christ and thus places him "in Christ" in this unique \line \up0 \expnd tw0\charscalex103 relationship. However, we should mention at this point the dis tinction between \line \up0 \expndtw0\charscalex104 being \ul0\nosupersub\cf9\f1 0\fs24 in Christ\ul0\nosupersub\cf8\f9\fs24 redemptively and being \ul0\nosuper sub\cf9\f10\fs24 in the Body of Christ\ul0\nosupersub\cf8\f9\fs24 dispensationa lly. \line \up0 \expndtw0\charscalex100 Christ stated that by reason of the indw elling of the Holy Spirit in the believer He \line \up0 \expndtw0\charscalex106 would be in the believer and the believer in Him (\ul0\nosupersub\cf12\f13\fs24 John 14:20\ul0\nosupersub\cf8\f9\fs24 ). Thus, in this \line \up0 \expndtw-1\c harscalex100 sense, every believer from Pentecost to the end of time is in Chris t, and all of the \line \up0 \expndtw0\charscalex102 saints who lived before Pen tecost will be raised from the dead in an "in Christ" \line \up0 \expndtw0\chars calex106 relationship. But not all of the saints of all time are said to be \ul0 \nosupersub\cf9\f10\fs24 in Christ\ul0\nosupersub\cf8\f9\fs24 in the \line \up0 \expndtw0\charscalex100 sense of being \ul0\nosupersub\cf9\f10\fs24 in the Body of Christ\ul0\nosupersub\cf8\f9\fs24 . Only believers in this present dispensat ion \line \up0 \expndtw0\charscalex100 become members of the Body of Christ. Whe n the last member is added to that \line \up0 \expndtw0\charscalex100 Body it wi ll be raptured to be with Christ as a perfect and complete body. During \line \u p0 \expndtw0\charscalex100 the thousand year millennial kingdom to follow there will doubtless be millions of \line \up0 \expndtw0\charscalex100 saints "in Chri st" redemptively who will not be in the Body of Christ. We believe \line \up0 \e xpndtw-1\charscalex100 that the Body of Christ began with the ministry of Paul, but Paul states that some \line \up0 \expndtw-2\charscalex100 were in Christ before he was (\ul0\nosupersub\cf12\f13\fs24 Romans 16:7\ul0\nosupersub\cf8\ f9\fs24 ). Believers today are in Christ \line \up0 \expndtw-3\charscalex10 0 redemptively as well as being in the Body of Christ. \par\pard\ql \li1800\sb26 4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 HOLY SPIRIT BAPTISM INTO CHRIST \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\ li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\f s24 Paul makes five references to the baptizing work of the Holy Spirit: \par\pa rd\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersu b\cf7\f8\fs20 414 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl240{\bkmkstart Pg416}{\bkmkend Pg416}\par\pard\qj \li1800\sb0\sl-270\slmult0 \pa r\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\ pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult 0\fi283 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosuper sub\cf9\f10\fs24 Baptism into the Body of Christ\ul0\nosupersub\cf8\f9\fs24 . "F or by one Spirit are we all baptized into \up0 \expndtw0\charscalex105 one body, whether we be Jews or Gentiles, whether we be bond or free; and \up0 \expndtw-3 \charscalex100 have been all made to drink into one Spirit" (1 Corinthians 12:13 ). \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb39\sl-26 0\slmult0\fi268 \up0 \expndtw-2\charscalex100 2. \ul0\nosupersub\cf9\f10\fs24 Ba ptism into Christ and His death\ul0\nosupersub\cf8\f9\fs24 . "Know ye not, that so many of us as were \up0 \expndtw-2\charscalex100 baptized into Jesus Christ w ere baptized into his death?" (Romans 6:3). \par\pard\qj \li1800\sb0\sl-280\slmu lt0 \par\pard\qj\li1800\ri1609\sb4\sl-280\slmult0\fi268 \up0 \expndtw0\charscale x103 3. \ul0\nosupersub\cf9\f10\fs24 Baptism into Christ, putting on Christ\ul0\ nosupersub\cf8\f9\fs24 . "For as many of you as have been \up0 \expndtw-3\charsc alex100 baptized into Christ have put on Christ" (Galatians 3:27). \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slmult0 \up0 \expndtw3\charscalex100 4. \ul0\nosupersub\cf9\f10\fs24 One baptism\ul0\nosupersub\cf8\f 9\fs24 . "One Lord, one faith, one baptism" (Ephesians 4:5). \par\pard\qj \li180 0\ri1604\sb265\sl-275\slmult0\fi272 \up0 \expndtw-1\charscalex100 5. \ul0\nosupe rsub\cf9\f10\fs24 Buried with Christ in the baptism\ul0\nosupersub\cf8\f9\fs24 .

"In whom also ye are circumcised with the \up0 \expndtw0\charscalex100 circumci sion made without hands, in putting off the body of the sins of the flesh \up0 \ expndtw0\charscalex104 by the circumcision of Christ: buried with him in baptism , wherein also ye are \up0 \expndtw-2\charscalex100 risen with him through the f aith of the operation of God, who hath raised him from \up0 \expndtw-3\charscale x100 the dead" (Colossians 2:11, 12). \par\pard\qj \li1800\sb0\sl-276\slmult0 \p ar\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\fi281 \up0 \expndtw-1\charscalex100 That Paul is speaking of Spirit baptism in all of these passages is evident from \line \up0 \expndtw0\charscalex100 the following facts. Passage No. 1 plainly s tates that the baptism is by the Spirit. \line \up0 \expndtw0\charscalex100 If it is the Spirit baptism which places the believer into Christ, then other \line \up0 \expndtw-1\charscalex100 references to a baptism which do es the same work must also be to Spirit \line \up0 \expndtw-2\charscalex 100 baptism, for surely there are not two separate and distinct ways of getting into the \line \up0 \expndtw0\charscalex102 Body of Christ. Therefore passage No . 2 must also be Spirit baptism, for it is a \line \up0 \expndtw0\charscalex100 baptism "into Christ." This passage indicates that by reason of our identificati on \line \up0 \expndtw0\charscalex106 with Christ through Spirit baptism, we als o partake of Christ's death baptism \line \up0 \expndtw-1\charscalex100 (\ul0\no supersub\cf12\f13\fs24 Luke 12:50\ul0\nosupersub\cf8\f9\fs24 ). Reference No. 3 must also be Spirit baptism, for it too is a baptism \line \up0 \expndtw-1\chars calex100 "into Christ." Everyone who has thus been baptized into Christ has put on Christ. \line \up0 \expndtw-2\charscalex100 Both this passage and No. \up 0 \expndtw-2\charscalex100 2 emphasize that this baptism is effective for \par\pard\qj \li1800\ri1599\sb7\sl-273\slmult0 \up0 \expndtw0\charscalex100 eve ryone who has experienced it. This could not, therefore, refer to any kind of \u p0 \expndtw0\charscalex107 ceremonial baptism, for even the most ardent a dvocates of baptismal \up0 \expndtw-1\charscalex100 regeneration would not contend that every water-baptized person is saved. \up0 \expndtw-2\charsca lex100 Reference No. 4 simply states that there is only ONE baptism for members of the \up0 \expndtw-1\charscalex100 Body of Christ. However, the New Testament makes reference to several distinct \up0 \expndtw-2\charscalex100 baptisms. Ther efore Paul must be limiting the present dispensational order to just \up0 \expnd tw-3\charscalex100 one of these baptisms. \par\pard\qj \li1800\sb0\sl-275\slmult 0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi285 \up0 \expndtw-1\charscale x100 Some Baptist expositors follow I. M. Haldeman who, in a booklet entitled \u l0\nosupersub\cf9\f10\fs24 Truth \line \up0 \expndtw0\charscalex100 on Baptism\u l0\nosupersub\cf8\f9\fs24 , contended that Spirit baptism ceased at Acts 10 and that since that \line \up0 \expndtw0\charscalex102 time only water baptism remai ns as the one baptism for this dispensation. This \line \up0 \expndtw-1\charscal ex100 position is untenable for at least two reasons. In the first place, it is Spirit baptism \line \up0 \expndtw0\charscalex100 which places the newly saved p erson in the Body of Christ, and without it there \line \up0 \expndtw0\charscale x100 would be no way to accomplish this work. And in the second plac e, it is \line \up0 \expndtw0\charscalex100 inconceivable that the apostle to whom the present dispensation was committed \line \up0 \expndtw0\charscalex100 s hould have been sent "not to' baptize" if the one baptism which remains for this \line \up0 \expndtw0\charscalex100 dispensation is that of water. Reference No. 5 is similar to No. 2. That Spirit \par\pard\ql \li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosup ersub\cf7\f8\fs20 415 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0 \sl-240{\bkmkstart Pg417}{\bkmkend Pg417}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \ par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1607\sb123\sl-273\sl mult0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 baptism is intend ed here is evident, not only from the fact that it accomplishes \up0 \expndtw0\c harscalex103 the same work as Spirit baptism elsewhere, but by the fact that it is bracketed \up0 \expndtw0\charscalex103 along with spiritual circumcision, a c ircumcision made "without hands." Bishop \up0 \expndtw-3\charscalex100 Nicholson

has an enlightening comment on this passage: \par\pard\qj \li2520\ri1600\sb265\ sl-276\slmult0\fi143 \up0 \expndtw0\charscalex100 The meaning is, that we were c ircumcised in Christ when we were thus \up0 \expndtw0\charscalex100 buried in th e baptism. But now, what baptism is meant? Not baptism with \up0 \expndtw0\chars calex100 water, surely? For as the circumcision is spiritual, so the baptism mus t be \up0 \expndtw0\charscalex100 spiritual. The baptism by the Holy Ghost is th e ruling baptism of the New \up0 \expndtw-2\charscalex100 Testament, and is alwa ys to be understood except where the language or \up0 \expndtw0\charscalex103 co ntext makes evident the contrary. Indeed, Rom. 6:4 shows what the \up0 \expndtw 0\charscalex100 baptism is, namely, the baptism into death. The being b aptized into \up0 \expndtw0\charscalex100 anything is the being brought under, and saturated with its influence and \up0 \expndtw0\charscalex102 power. When we were circumcised in Christ, it was by means of getting \up0 \expndtw-1\charscal ex100 under the power of His death so really and thoroughly that we were buried \up0 \expndtw-2\charscalex100 with Him, lying in the same grave.\ul0\super\cf22\ f23\fs23 386 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 IN CHRIST \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Scriptur al Statements \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608 \sb7\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs 24 The expression "in Christ" occurs some seventy times in Paul's epistles and \ line \up0 \expndtw0\charscalex102 only twice elsewhere (\ul0\nosupersub\cf12\f13 \fs24 1 Peter 3:16\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 5:14\ul0\nosupersub\cf8\f9\fs24 ). Probably the central passage on \line \up0 \ expndtw0\charscalex103 this truth is 2 Corinthians 5:17: "Therefore if any man b e in Christ, he is a new \line \up0 \expndtw0\charscalex100 creation: old things are passed away; behold all things are become new." Other \line \up0 \expndtw0\ charscalex100 passages tell us, "There is therefore now no condemnation to them which are in \line \up0 \expndtw0\charscalex100 Christ Jesus" (Romans 8:1); "He hath chosen us in Him before the foundation of \line \up0 \expndtw-1\charscalex1 00 the world" (Ephesians 1:4); "And ye are complete in Him, which is the head of all \line \up0 \expndtw-2\charscalex100 principality and power" \up0 \expndtw -2\charscalex100 (Colossians 2:10); "But now in Christ Jesus ye who \par \pard\ql \li1800\sb4\sl-276\slmult0 \up0 \expndtw-2\charscalex100 sometimes were far off are made nigh by the blood of Christ" (Ephesians 2:13). \par\pard\ql \l i1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\ fs24 Nature of This Union \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\l i1800\ri1608\sb7\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupers ub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 It is a Vital Union\ul0\nosupersu b\cf8\f9\fs24 . Paul states: "I was crucified with Christ: nevertheless I \line \up0 \expndtw-2\charscalex100 live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live \line \up0 \expndtw-2\charscalex100 by the faith of the Son of God, who loved me and gave himself for me" (Galatians \ line \up0 \expndtw0\charscalex102 2:20). It is not an organizational but an orga nic union. "For we are members of \line \up0 \expndtw0\charscalex102 his body, o f his flesh and of his bones" (Ephesians 5:30). In this latter passage \line \up 0 \expndtw-1\charscalex100 Paul's allusion to the relation of Adam and E ve is significant, for Eve was \line \up0 \expndtw0\charscalex103 organical ly one with Adam when created and was taken from Adam's body as \line \up0 \expn dtw-2\charscalex100 part of him. So likewise the Church of this dispensation is the Body of Christ. \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi276 \up0 \expndtw0\charscalex100 2. \ul0\nosupersub\cf9\f10\fs24 It is a Spiritual Union\ ul0\nosupersub\cf8\f9\fs24 . There is, of course, no thought of a physical union of \line \up0 \expndtw0\charscalex107 any kind with Christ. We are spiritually united with Christ. And because it is \line \up0 \expndtw-1\charscalex100 spirit ual in nature it is unseen and not demonstrable to the human senses. Christ \par \pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 386\u l0\nosupersub\cf7\f8\fs20 W. R. Nicholson, \ul0\nosupersub\cf24\f25\fs20 Onenes s With Christ\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Kregel Publications, re

print, 1951), p. 195. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 416 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz390\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g418}{\bkmkend Pg418}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1604\sb123\sl-273\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 dwells in our hearts by faith (\ul0\nosupersub\cf12\f13\fs24 Ephesians 3:17\ul0\nosupersub\cf8\f9\fs24 ). If we partook of Christ in a \up0 \expndtw0\charscalex100 physical sense eac h of the millions of believers would have only an infinitesimal \up0 \expndtw0\c harscalex102 part of Christ, but because it is a spiritual union each believer h as the whole of \up0 \expndtw-3\charscalex100 the person of Christ. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. \ul0\nosupersub\c f9\f10\fs24 It is an indissoluble Union\ul0\nosupersub\cf8\f9\fs24 . As Strong p oints out: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1601\sb 8\sl-276\slmult0\fi134 \up0 \expndtw-1\charscalex100 Since there is now an unchangeable and divine element in us, our \up0 \expndtw0\charscalex104 sa lvation depends no longer upon our unstable wills, but upon Christ's \up0 \expnd tw0\charscalex102 purpose and power. By temporary declension from duty, or by our \up0 \expndtw0\charscalex100 causeless unbelief, we may banish Chris t to the barest and most remote \up0 \expndtw-1\charscalex100 room of the soul's house; but He does not suffer us wholly to exclude Him; \up0 \expndtw0\charscal ex103 and when we are willing to unbar the doors, He is still there, ready to fi ll \up0 \expndtw-3\charscalex100 the whole mansion with His light and love.\ul0\ super\cf22\f23\fs23 387 \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 False Views of This Union \par\pard\ qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi26 8 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf 9\f10\fs24 That It Is a Physical Union\ul0\nosupersub\cf8\f9\fs24 . This view i s held by sacramentarians who \line \up0 \expndtw0\charscalex100 believe that in partaking of the Lord's Supper they actually eat the physical body \line \up0 \ expndtw-1\charscalex100 and drink the physical blood of Christ, so that they bec ome a part of the physical \line \up0 \expndtw0\charscalex105 Christ and the phy sical Christ becomes a part of them. It is true that Christ in \line \up0 \expnd tw-1\charscalex100 \ul0\nosupersub\cf12\f13\fs24 John 6:51, 54-58\ul0\nosupersub \cf8\f9\fs24 spoke of eating His flesh and drinking His blood, and while this \ line \up0 \expndtw0\charscalex100 passage has nothing to do with the Lord's Supp er, it is evident from the context \line \up0 \expndtw0\charscalex107 that "beli eving on Him" was equivalent to "eating His flesh and drinking His \line \up0 \e xpndtw0\charscalex100 blood." He stated unequivocally in vs. 47: "Verily, verily , I say unto you, He that \line \up0 \expndtw0\charscalex106 believeth on me hat h everlasting life." He was surely not giving another and \line \up0 \expndtw0\c harscalex108 different way to have eternal life in the verses that follow. Besid es this is a \line \up0 \expndtw0\charscalex100 cannabalistic and heathenish con cept which is foreign to the Scriptures for man \line \up0 \expndtw-3\charscalex 100 actually to eat the physical flesh of man and to drink his blood. \par\pard\ qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1603\sb12\sl-274\slmult0\fi2 68 \up0 \expndtw0\charscalex104 2. \ul0\nosupersub\cf9\f10\fs24 That it is a Uni

on of Essence\ul0\nosupersub\cf8\f9\fs24 . This view has been held by many mysti cs \up0 \expndtw0\charscalex103 who speak of being absorbed into Deity. Strong q uotes one of the disciples of \up0 \expndtw0\charscalex100 Weigel: "I am Jesus C hrist, the living Word of God; I have redeemed thee by my \up0 \expndtw0\charsca lex100 sinless sufferings." And Strong says, "We are ever to remember that the \up0 \expndtw-2\charscalex100 indwelling Christ only puts the believer more completely in possession of himself, \up0 \expndtw0\charscalex103 and make s him more conscious of his own personality and power. Union with \up0 \expndtw0 \charscalex105 Christ must be taken in connection with the other truth of the pe rsonality and \up0 \expndtw-3\charscalex100 activity of the Christian; otherwise it tends to pantheism.''\ul0\super\cf22\f23\fs23 388 \par\pard\qj \li1800\sb0\s l-273\slmult0 \par\pard\qj\li1800\ri1590\sb14\sl-273\slmult0\fi268 \up0 \expndtw 0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 3. \ul0\nosupersub\cf9\f10\fs24 That it is simply a Moral Union\ul0\nosupersub\cf8\f9\fs24 , that is, that it went n o further than, for \line \up0 \expndtw-2\charscalex100 example, the union wh ich existed between Jonathan and David, where it is \line \up0 \expndtw2\charscalex100 written, "the soul of Jonathan was knit with the soul of David, and Jonathan loved \line \up0 \expndtw-2\charscalex100 him as his own soul" (1 Samuel 18:1). There is a union of friendship, of \par\pard\ql \li18 00\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800 \sb163\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0 \super\cf23\f24\fs19 387\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf2 4\f25\fs20 op. cit.\ul0\nosupersub\cf7\f8\fs20 , p. 801. \par\pard\ql \li1800\sb 10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 388\ul0 \nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f 8\fs20 ., p. 800. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\char scalex100 417 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz419\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g419}{\bkmkend Pg419}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1616\sb186\sl-260\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 profession, of endeavor, but all suc h unions fall far short of expressing that which \up0 \expndtw-3\charscalex100 e xists between Christ and the believer. \par\pard\ql \li1800\sb0\sl-276\slmult0 \ par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupe rsub\cf6\f7\fs24 IDENTIFICATION WITH CHRIST \par\pard\qj \li1800\ri1608\sb264\sl -276\slmult0\fi293 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 As stated earlier, Identification is a doctrine unique to the Pauline revelation. I t \up0 \expndtw0\charscalex100 results from the baptizing work of the Holy Spiri t which incorporates the believer \up0 \expndtw0\charscalex100 into the Body of Christ. It is set forth in Scripture by a number of different words \up0 \expndt w-2\charscalex100 prefixed with the preposition \ul0\nosupersub\cf9\f10\fs24 sun \ul0\nosupersub\cf8\f9\fs24 (meaning \ul0\nosupersub\cf9\f10\fs24 together with \ul0\nosupersub\cf8\f9\fs24 ). Such compound words \up0 \expndtw-2\charscalex100 have the sense of meaning a joint relationship. For example, Romans 8:17 states \up0 \expndtw-1\charscalex100 that we are joint-heirs with Christ. The word for heirs is \ul0\nosupersub\cf9\f10\fs24 kleronomoi\ul0\nosupersub\cf8\f9\fs24 , a nd the word \up0 \expndtw0\charscalex102 for joint-heirs is \ul0\nosupersub\cf9\

f10\fs24 sug-kleronomoi \ul0\nosupersub\cf8\f9\fs24 (the "n" before "k" is chang ed to "g" for sake of \up0 \expndtw0\charscalex104 euphony). When Paul describes the mystery in Ephesians 3:6 he uses three \up0 \expndtw0\charscalex100 terms, all expressing joint relationship: "That the Gentiles should be fellowheirs \up 0 \expndtw0\charscalex100 (joint-heirs), and of the same body (a joint-body), an d partakers (joint-partakers) \up0 \expndtw-3\charscalex100 of his promise in Ch rist by the gospel." \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \ri1608\sb8\sl-276\slmult0\fi291 \up0 \expndtw0\charscalex100 By thus being "in Christ" the believer is made to share in the whole history of \line \up0 \expndt w0\charscalex102 Christ's passion, burial, resurrection, ascension, and glorific ation. He is said to \line \up0 \expndtw-1\charscalex100 have been jointly cruci fied with Christ (\ul0\nosupersub\cf9\f10\fs24 sunstauroo\ul0\nosupersub\cf8\f9\ fs24 , \ul0\nosupersub\cf12\f13\fs24 Romans 6:6; Galatians 2:20\ul0\nosupersub\c f8\f9\fs24 ); \line \up0 \expndtw0\charscalex102 to have been jointly buried wit h Christ (\ul0\nosupersub\cf9\f10\fs24 sunthaptomai\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 Romans 6:4; Colossians \line \up0 \expndtw-1\char scalex100 2:12\ul0\nosupersub\cf8\f9\fs24 ); to have been jointly raised with Ch rist (\ul0\nosupersub\cf9\f10\fs24 sunegeiro\ul0\nosupersub\cf8\f9\fs24 , \ul0\n osupersub\cf12\f13\fs24 Colossians 3:1\ul0\nosupersub\cf8\f9\fs24 ); to have \li ne \up0 \expndtw0\charscalex103 been made to jointly live with Christ (\ul0\nos upersub\cf9\f10\fs24 sunezoopoiesen\ul0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub \cf12\f13\fs24 Ephesians 2:5\ul0\nosupersub\cf8\f9\fs24 ); to be \line \up0 \ex pndtw0\charscalex100 jointly seated with Christ at present in the heaven ly places \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf9\f10\fs24 sunekathh en\ul0\nosupersub\cf8\f9\fs24 , \par\pard\qj \li1800\ri1608\sb18\sl-260\slmult0\ tx3154 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf12\f13\fs24 Ephesians \ta b \up0 \expndtw0\charscalex102 2:6\ul0\nosupersub\cf8\f9\fs24 ); and in th e future to be jointly glorified with Christ \line\up0 \expndtw-3\ charscalex100 (\ul0\nosupersub\cf9\f10\fs24 sundoxasthomen\ul0\nosupersub\cf8\f9 \fs24 , \ul0\nosupersub\cf12\f13\fs24 Romans 8:17\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb4\sl-280\sl mult0\fi470 \up0 \expndtw0\charscalex100 Concerning the baptism which thus ident ifies the believer with Jesus Christ \up0 \expndtw0\charscalex100 in this joint relationship, Seiss has this to say on Romans 6:3, 4 and Colossians \up0 \expndt w-2\charscalex100 2:11, 12: \par\pard\qj \li2520\ri1608\sb265\sl-275\slmult0\fi4 03 \up0 \expndtw-3\charscalex100 In these words we have a sublime description of the wonderful efficacy \up0 \expndtw0\charscalex100 of the Gospel upon the inne r being of believers, and a condition of things \up0 \expndtw-1\charscalex100 re sulting from their oneness with Christ, which amounts to an actual \up 0 \expndtw0\charscalex100 reproduction of His crucifixion, death, burial, and resurrection, in the \up0 \expndtw-3\charscalex100 experience of their he arts ... \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb11 \sl-275\slmult0\fi335 \up0 \expndtw-1\charscalex100 According to our estimate of the type of Paul's mind, and of the \line \up0 \expndtw0\charscalex 100 conception and import of these passages, they are the words of a man of \lin e \up0 \expndtw0\charscalex102 God laboring to express some of the profou ndest mysteries of the \line \up0 \expndtw-1\charscalex100 transforming power of the Savior's grace. He speaks neither of immersion \line \up0 \expndtw0\char scalex100 nor affusion, nor of any mode of performing an external rite, but the inner \line \up0 \expndtw0\charscalex100 purification of man's whole moral nature by incorporation with Jesus \line \up0 \expndtw-1\charscalex100 Chris t. The crucifixion, death, burial, and resurrection to which he alludes, \line \ up0 \expndtw0\charscalex105 so far from being mere images of immersion and emers ion, are literal \line \up0 \expndtw0\charscalex100 terms denoting realities, an d pointing, not to a figurative, but to an actual \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\nosupersub\cf7\f8\fs20 418 \par\pard\sect\sectd\fs24\paperw12240\paperh15 840\pard\sb0\sl-240{\bkmkstart Pg420}{\bkmkend Pg420}\par\pard\qj \li2520\sb0\sl -275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-2

75\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1590\sb1 13\sl-275\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 deat h of every believer to his sins, and his real resurrection to newness of \line \ up0 \expndtw-1\charscalex100 life. The cross here is not of going under the water, but the inward \line \up0 \expndtw0\charscalex100 crucifixion of the old man with the crucifixion of Christ. The parallel in the \line \up0 \exp ndtw0\charscalex100 apostle's mind is not between the outward mode of external b aptism, and \line \up0 \expndtw0\charscalex100 the death, burial, and resurr ection of the Savior, but between these \line \up0 \expndtw0\charscalex103 particulars of His passion, and the inward spiritual experiences of those \line \up0 \expndtw-2\charscalex100 who are truly His. His object is to show, not tha t Christians ought to walk in \line \up0 \expndtw0\charscalex106 newness of life because figuratively raised from a watery grave in an \line \up0 \expndtw0\char scalex100 outward ceremony, but that justification by faith, so far from ministe ring to \line \up0 \expndtw-1\charscalex100 licentiousness, carries with it and effects in the soul an extinction of man's \line \up0 \expndtw-2\charscalex100 l icentious and sinful being, and sets up in its place, a new and hol y \line \up0 \expndtw0\charscalex100 creature; that it actually transfers to the believer's heart the whole history \line \up0 \expndtw-2\charscalex100 of the S avior's passion, and continues it there as a thing now transpiring in \line \up0 \expndtw-3\charscalex100 the hidden experiences of every true disciple.\ul0\sup er\cf22\f23\fs23 389 \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It thus appears from the D ivine viewpoint that God saw every believer hanging \line \up0 \expndtw-1\charsc alex100 upon Calvary's cross with Christ; that He saw every believer buried with Christ in \line \up0 \expndtw0\charscalex104 Joseph's tomb; that He saw every b eliever being raised from the dead to live \line \up0 \expndtw0\charscalex100 jo intly with Christ in a new creation; that He looks upon every believer today as \line \up0 \expndtw0\charscalex100 being seated with Christ at His own right han d; and that He will some day glorify \line \up0 \expndtw-1\charscalex100 every believer with Christ when He is manifested in glory. This doctrine of \line \up0 \expndtw-1\charscalex100 identification with Christ becomes the basi s for the doctrines of sanctification and \line \up0 \expndtw0\charscalex102 of eternal security. True victory over sin in the daily life can come only from an \line \up0 \expndtw0\charscalex102 understanding and appropriation of this truth. Paul brings in this truth of \line \up0 \expndtw0\charscalex100 ide ntification with Christ in answer to the question: "Shall we continue in sin tha t \line \up0 \expndtw0\charscalex102 grace may abound?" and he shows the impossi bility of this in that according to \line \up0 \expndtw0\charscalex103 his gospe l the believer has already died unto sin through baptism into Christ's \line \up 0 \expndtw0\charscalex100 death. The truth that the believer's death for sin has already been accomplished \line \up0 \expndtw0\charscalex100 is also a powerful argument for assurance and security, and for this reason Paul \line \up0 \expnd tw-2\charscalex100 can close this section of Romans with the statement that noth ing "shall be able to \line \up0 \expndtw0\charscalex104 separate us from the lo ve of God which is in Christ Jesus our Lord" (Romans \line \up0 \expndtw-2\chars calex100 8:39). \par\pard\ql \li1800\sb0\sl-391\slmult0 \par\pard\ql\li1800\sb18 \sl-391\slmult0 \up0 \expndtw0\charscalex96 \ul0\nosupersub\cf16\f17\fs48 58 \ul 0\nosupersub\cf20\f21\fs32 FORGIVENESS AND JUSTIFICATION \par\pard\qj \li1800\sb 0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb28\sl-276\slmult0\fi268 \up0 \expn dtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Forgiveness and justification, while two separate ideas, are in Scriptural \up0 \expndtw-2\charscalex100 salvation the negative and positive aspects of the one operation of God in \up0 \expndtw-1\charscalex100 clearing the sinner of his sins. Forgivene ss is the remission or the taking away of \up0 \expndtw-1\charscalex100 the lega l penalty for sins, and justification is the judicial declaration of a righteous \up0 \expndtw-1\charscalex100 standing before God. However, since there a re several different aspects of \up0 \expndtw-2\charscalex100 forgiveness it will be necessary first to deal with these. \par\pard\ql \li1800\sb0\sl-276\slm ult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n

osupersub\cf6\f7\fs24 FORGIVENESS \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\p ard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 389\ul0 \nosupersub\cf7\f8\fs20 Joseph A. Seiss, \ul0\nosupersub\cf24\f25\fs20 The Bapt ist System Examined\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: G. W. Frederick, 1883), pp. 243, 244. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\c harscalex100 419 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz344\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g421}{\bkmkend Pg421}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 Different Words Used in Scripture \par\pard\ qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi26 8 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 There are three He brew words used in the Old Testament, which are \up0 \expndtw0\charscale x102 translated by some form of the word \ul0\nosupersub\cf9\f10\fs24 forgive\ul 0\nosupersub\cf8\f9\fs24 51 times, and by some form of the \up0 \expndtw0\chars calex100 word \ul0\nosupersub\cf9\f10\fs24 pardon\ul0\nosupersub\cf8\f9\fs24 20 times. The word \ul0\nosupersub\cf9\f10\fs24 pardon\ul0\nosupersub\cf8\f9\fs24 does not occur in the King James New \up0 \expndtw0\charscalex100 Testament. Tw o words are there translated by some form of the word \ul0\nosupersub\cf9\f10\fs 24 forgive\ul0\nosupersub\cf8\f9\fs24 58 \up0 \expndtw0\charscalex100 times, an d by some form of the word \ul0\nosupersub\cf9\f10\fs24 remit\ul0\nosupersub\cf8 \f9\fs24 11 times. It should be noted that the \up0 \expndtw-1\charscalex100 wo rd translated \ul0\nosupersub\cf9\f10\fs24 remission\ul0\nosupersub\cf8\f9\fs24 in Romans 3:25 is \ul0\nosupersub\cf9\f10\fs24 paresis\ul0\nosupersub\cf8\f9\fs 24 and means "a passing over \up0 \expndtw0\charscalex103 or suspension of judg ment." It is used of sins committed in past dispensations \up0 \expndtw0\charsca lex109 before the death of Christ. God passed over these sins, not as a matter o f \up0 \expndtw-3\charscalex100 disregard or indifference, but of forbearance. \ par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex1 00 The two New Testament words for forgiveness are \ul0\nosupersub\cf9\f1 0\fs24 aphiemi\ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 ap hesis\ul0\nosupersub\cf8\f9\fs24 , \line \up0 \expndtw0\charscalex104 meaning to send away, dismiss, release; and \ul0\nosupersub\cf9\f10\fs24 charizomai\ul0\no supersub\cf8\f9\fs24 , meaning to bestow \line \up0 \expndtw0\charscalex100 favo r unconditionally or to bestow grace upon. It is instructive to note that Paul, \line \up0 \expndtw0\charscalex100 the apostle of grace, uses \ul0\nosupersu b\cf9\f10\fs24 aphiemi\ul0\nosupersub\cf8\f9\fs24 in the sense of forgive ness only once \line \up0 \expndtw0\charscalex104 (Romans 4: 7). Elsewhere w hen he speaks of forgiveness he uses the word \line \up0 \expndtw0\charscalex100 which is derived from the word \ul0\nosupersub\cf9\f10\fs24 grace\ul0\nosupersu b\cf8\f9\fs24 itself. \ul0\nosupersub\cf9\f10\fs24 Charizomai\ul0\nosupersub\cf 8\f9\fs24 appears in \ul0\nosupersub\cf12\f13\fs24 2 Corinthians \line \up0 \ex pndtw0\charscalex100 2:7, 10; 12:13; Ephesians 4:32; Colossians 2:13\ul0\nosuper sub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 3:13\ul0\nosupersub\cf8\f9\fs 24 . Christ also used the \line \up0 \expndtw0\charscalex103 word in the parable of the two debtors: "and when they had nothing to pay, he \line \up0 \expndtw0\

charscalex103 \ul0\nosupersub\cf9\f10\fs24 frankly forgave\ul0\nosupersub\cf8\f 9\fs24 them both" \up0 \expndtw-3\charscalex100 (Luke \up0 \expndtw0\charscal ex101 7:42), showing the completely gracious \par\pard\qj \li1800\ri1608\sb0 \sl-275\slmult0 \up0 \expndtw0\charscalex102 character of the forgiveness. \ul0\ nosupersub\cf9\f10\fs24 Aphiemi\ul0\nosupersub\cf8\f9\fs24 indicates what happe ns to the sins: they \up0 \expndtw-1\charscalex100 are remitted, sent away, dism issed. \ul0\nosupersub\cf9\f10\fs24 Charizomai\ul0\nosupersub\cf8\f9\fs24 revea ls the Divine grace through \up0 \expndtw0\charscalex100 the death of Christ whi ch made it possible for God thus to clear the sinner from \up0 \expndtw0\charsca lex110 the guilt and penalty of his sins and to restore him to a position of per fect \up0 \expndtw-3\charscalex100 standing before God. \par\pard\ql \li1800\sb2 70\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Diff erent Senses in which Forgiveness is Used \par\pard\qj \li1800\sb0\sl-276\slmult 0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi326 \up0 \expndtw0\charscalex1 00 \ul0\nosupersub\cf8\f9\fs24 There is the forgiveness by the human father of h is wayward child, the basis \up0 \expndtw0\charscalex100 for which is doubtless love. There is the forgiveness by a master of an unfaithful \up0 \expndtw0\chars calex102 servant. Here the basis may be simply pity or compassion. The re is the \up0 \expndtw0\charscalex102 forgiveness of a criminal granted by a king or governor which is called pardon. \up0 \expndtw0\charscalex100 Pardon may be granted for good behavior or for a number of other reasons. For \up0 \expndt w-2\charscalex100 example, it seems to have been a custom in the days of Christ to pardon \up0 \expndtw0\charscalex100 criminals at certain feast times. At the trial of Jesus Pilate said to the Jews: "But \up0 \expndtw0\charsc alex104 ye have a custom, that I should release unto you one at the passover: wi ll ye \up0 \expndtw0\charscalex103 therefore that I release unto you the king of the Jews?" (John 18:39). Matthew \up0 \expndtw-1\charscalex100 27:15 has it: "N ow at that feast the governor was wont to release unto the people \up0 \expndtw2\charscalex100 a prisoner, whom they would." \par\pard\qj \li1800\ri1608\sb265\ sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 Lexicographers make the distin ction between \ul0\nosupersub\cf9\f10\fs24 forgive\ul0\nosupersub\cf8\f9\fs24 a nd \ul0\nosupersub\cf9\f10\fs24 pardon\ul0\nosupersub\cf8\f9\fs24 by stating \l ine \up0 \expndtw0\charscalex100 that forgive refers to feelings and pardon to c onsequences. \ul0\nosupersub\cf9\f10\fs24 Pardon\ul0\nosupersub\cf8\f9\fs24 is the act of \line \up0 \expndtw0\charscalex100 the executive or superior, implyin g the right to punish. It should be noted that in \line \up0 \expndtw-2\charscal ex100 all of the above uses the forgiveness or pardon in no sense clears the off ender of \line \up0 \expndtw-2\charscalex100 his guilt. The pardoned criminal ha s escaped the penalty of his crime but he is \par\pard\ql \li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul 0\nosupersub\cf7\f8\fs20 420 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\p ard\sb0\sl-240{\bkmkstart Pg422}{\bkmkend Pg422}\par\pard\qj \li1800\sb0\sl-275\ slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\sl mult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl -275\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 still a c riminal. The forgiven child or friend may now enjoy the fellowship he once \line \up0 \expndtw-1\charscalex100 forfeited, though his wrong may simply have been excused or condoned. In none \line \up0 \expndtw0\charscalex100 of the above cas es have we considered the action of a judge in dealing with an \line \up0 \expnd tw0\charscalex102 infraction of the law. A judge may suspend sentence or he may show leniency, \line \up0 \expndtw0\charscalex104 but he may not forgive or pard on the wrongdoer. A judge is bound to execute \line \up0 \expndtw-1\charscalex10 0 justice in accordance with the statutes of the law. In the law of Moses it is stated: \line \up0 \expndtw0\charscalex102 "If there be a controversy between me n, and they come into judgment, that the \line \up0 \expndtw0\charscalex102 judg es may judge them; then shall they justify the righteous, and condemn the \line \up0 \expndtw0\charscalex100 wicked" (Deuteronomy 25:1). No human judge has the right to justify the wicked \line \up0 \expndtw-3\charscalex100 or to condemn th e righteous. This leads us to our next consideration. \par\pard\ql \li1800\sb265

\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 A Judg e Cannot Forgive or Pardon a Criminal \par\pard\qj \li1800\sb0\sl-273\slmult0 \p ar\pard\qj\li1800\ri1590\sb14\sl-273\slmult0\fi280 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Since it is wrong for a judge to acquit or justify or let go free the wrongdoer, or \line \up0 \expndtw0\charscalex106 to punish th e innocent, we are immediately confronted with a problem in the \line \up0 \expn dtw-2\charscalex100 Biblical doctrine of salvation, for we read that God does justify the ungodly \line \up0 \expndtw-2\charscalex100 (\ul0\nosupers ub\cf12\f13\fs24 Romans 4:5\ul0\nosupersub\cf8\f9\fs24 ), and that He punished t he Innocent for the guilty. How can this be? \par\pard\qj \li1800\sb0\sl-276\slm ult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscal ex105 There are two possible answers to the first part of this question. It may be \up0 \expndtw-1\charscalex100 answered that God can be just in justifying tho se who through their suffering and \up0 \expndtw0\charscalex107 good deeds sat isfy all of the claims of the broken law. Of course this view \up0 \expndtw-1\ch arscalex100 supposes that man can in time satisfy his affront to infinite holine ss, but the Bible \up0 \expndtw0\charscalex102 teaches that this is impossib le. The penalty for sin is death and eternal \up0 \expndtw0\charscalex10 0 separation from God. How, then, could one ever come to the end of the penalty \up0 \expndtw0\charscalex108 in order to be set free? This is what might be call ed the naturalistic view of \up0 \expndtw0\charscalex104 salvation in which God is recognized in His office as Judge. Most people who \up0 \expndtw0\charscalex1 03 hold a naturalistic view do not recognize God as a Judge, but simply as a kin d \up0 \expndtw0\charscalex105 and loving Father of all mankind, who can and wil l forgive His erring children \up0 \expndtw-3\charscalex100 without any thought of exacting justice. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \ri1590\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 The Roman Catholi c view of justification is akin to the above view, in that it \up0 \expndtw-1\ch arscalex100 holds to a justification by works, but it differs in holding that Go d through Christ's \up0 \expndtw0\charscalex105 atonement has provided for the r emission of the guilt of original sin, which is \up0 \expndtw-2\charscalex100 re ceived through the sacrament of water baptism, but that all personal sins \up0 \expndtw-2\charscalex100 committed after baptism must be atoned for by the person himself, either through \up0 \expndtw0\charscalex100 penance and goo d works in this life or through sufferings endured in purgatory. \up0 \expndtw0\ charscalex103 This whole idea is foreign to the Scripture. No Scripture can be p roduced that \up0 \expndtw-1\charscalex100 teaches that water baptism remits ori ginal sin and no Scripture can be found that \up0 \expndtw-1\charscalex100 descr ibes such a place as purgatory. The only purgatory or place of purging was \up0 \expndtw-1\charscalex100 at the Cross of Christ, where He "by Himself purged our sins" (Hebrews 1:3). On \up0 \expndtw0\charscalex104 the other hand much Script ure can be quoted which denies the whole idea of \up0 \expndtw0\charscalex108 ju stification in the sight of God by works and which upholds the doctrine or \up0 \expndtw-3\charscalex100 justification by faith completely apart from works. \pa r\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmu lt0\fi268 \up0 \expndtw0\charscalex104 Actually, in neither the Naturalistic nor the Roman Catholic views is there a \line \up0 \expndtw0\charscalex100 real jus tification or acquittal of the sinner. The sinner in any case himself has to \pa r\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \p ar\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \ up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 421 \par\pard\sect\sect d\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg423}{\bkmkend Pg423} \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \ par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \pa r\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0\charscalex100 \ul0\n osupersub\cf8\f9\fs24 satisfy justice in suffering or paying for his sins. He si mply emerges into heaven \line \up0 \expndtw-2\charscalex100 or a happy estate a fter a longer or shorter period of suffering. He has in no sense \line \up0 \exp ndtw0\charscalex105 been acquitted or forgiven. He has not been justified; he ha s justified himself \line \up0 \expndtw0\charscalex100 supposedly. He has not be

en saved, but supposes he has saved himself by his \line \up0 \expndtw-1\charsca lex100 own works. There is surely no good news in such a message. The only thing that \line \up0 \expndtw-1\charscalex100 approximates good news or hope is that the suffering is temporal and not eternal. \par\pard\qj \li1800\sb0\sl-275\slmu lt0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscal ex103 The only other explanation of how God can be just and at the same time be \line \up0 \expndtw0\charscalex100 the justifier of the ungodly is that which is taught in Paul's epistles, namely, that \line \up0 \expndtw-1\charscalex100 God Himself has done something to satisfy all of the claims of justice, so that He \line \up0 \expndtw-1\charscalex100 is now free to clear the guilty ones who acc ept the provision which He has made. \line \up0 \expndtw0\charscalex100 And this provision was made in causing an innocent victim to bear the guilt and \line \u p0 \expndtw0\charscalex102 penalty of the sins of the world. It would have been unjust for God to smite just \line \up0 \expndtw-1\charscalex100 any innocent vi ctim, had there been others to smite. But in this case God Himself \line \up0 \e xpndtw0\charscalex105 became the innocent victim. He was the only One who could have taken the \line \up0 \expndtw-2\charscalex100 sinner's place, and He did. T his brings us to the consideration of our next topic. \par\pard\ql \li1800\sb0\s l-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 JUSTIFICATION \par\pard\ql \li1800\sb264\sl-276\s lmult0 \up0 \expndtw-3\charscalex100 Definition \par\pard\qj \li2520\sb0\sl-280\ slmult0 \par\pard\qj\li2520\ri1614\sb1\sl-280\slmult0\fi155 \up0 \expndtw0\chars calex100 \ul0\nosupersub\cf8\f9\fs24 By justification we mean that judicial act of God by which, on account of \line \up0 \expndtw0\charscalex100 Christ, to who m the sinner is united by faith, he declares that sinner to be \line \up0 \expnd tw-2\charscalex100 no longer exposed to the penalty of the law, but restored to his favor.\ul0\super\cf22\f23\fs23 390 \par\pard\qj \li2520\ri1601\sb261\sl-280\ slmult0\fi62 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The fore nsic, judicial, or gracious act of God by which the sinner is \up0 \e xpndtw-1\charscalex100 declared righteous, or justly free from obligation to penalty, and fully \up0 \expndtw-3\charscalex100 restored to divine favor .\ul0\super\cf22\f23\fs23 391 \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \ex pndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Words Related to Justification \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\s lmult0\fi270 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 There are seven words in the family related to justification. \ul0\nosupersub\cf9\f10\fs2 4 Dike\ul0\nosupersub\cf8\f9\fs24 means what is \line \up0 \expndtw-1\charscale x100 right, a judicial hearing, and hence the execution of a sentence, translated \line \up0 \expndtw-1\charscalex100 judgment, punishment and vengea nce. \ul0\nosupersub\cf9\f10\fs24 Dikaios\ul0\nosupersub\cf8\f9\fs24 , an adject ive, means righteous, a \line \up0 \expndtw0\charscalex100 state of being rig ht or right conduct. \ul0\nosupersub\cf9\f10\fs24 Dikaios\ul0\nosupersub\cf8 \f9\fs24 , an adverb, means justly or \line \up0 \expndtw0\charscalex102 ri ghteously. \ul0\nosupersub\cf9\f10\fs24 Dikaiosis\ul0\nosupersub\cf8\f9\fs24 denotes the act of acquittal, pronouncing righteous, \line \up0 \expndtw0\ charscalex100 justification. \ul0\nosupersub\cf9\f10\fs24 Dikaioma\ul0\nosupers ub\cf8\f9\fs24 may mean an ordinance of the law, a sentence of \line \up0 \expndtw0\charscalex105 acquittal, or a righteous act. \ul0\nosupersub\cf9\ f10\fs24 Dikaioo\ul0\nosupersub\cf8\f9\fs24 is the verb meaning to justify or d eclare \line \up0 \expndtw-2\charscalex100 righteous. \ul0\nosupersub\cf9\f10\fs 24 Dikaiosune\ul0\nosupersub\cf8\f9\fs24 is always translated righteousness. Pa ul's epistles account \line \up0 \expndtw-1\charscalex100 for 161 occurrences of these seven words out of the 273 total occurrences in the \line \up0 \expndtw0\ charscalex104 New Testament. Paul speaks of righteousness 60 times, 36 of these being in \line \up0 \expndtw0\charscalex104 Romans alone. While justification is not strictly a Pauline doctrine, Paul alone \line \up0 \expndtw0\charscalex100 expounds the doctrine, showing the basis upon which God can justify t he \line \up0 \expndtw0\charscalex100 ungodly sinner. The epistles of Roman s and Galatians contain the central \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\sup

er\cf23\f24\fs20\ul0\super\cf23\f24\fs19 390\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 849. \pa r\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\c f23\f24\fs19 391\ul0\nosupersub\cf7\f8\fs20 Funk and Wagnalls\ul0\nosupersub\cf 24\f25\fs20 , The Practical Standard Dictionary\ul0\nosupersub\cf7\f8\fs20 , p. 629. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 422 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz409\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g424}{\bkmkend Pg424}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 teaching on the subject. In this stu dy we shall be concerned mainly with the verb \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 dikaioo\ul0\nosupersub\cf8\f9\fs24 in those passa ges which have to do with God's justifying of man by faith \line \up0 \expndtw-1 \charscalex100 in Jesus Christ. Paul uses this word \up0 \expndtw-1\charsc alex100 28 times and in all but three of the \par\pard\qj \li1800\ri1608 \sb2\sl-280\slmult0 \up0 \expndtw0\charscalex108 occurrences he makes referen ce to man's justification before God. A \up0 \expndtw-3\charscalex100 conc ordance of these passages follows: \par\pard\qj \li2520\ri1608\sb261\sl-280\slmu lt0 \up0 \expndtw0\charscalex106 "And by him all that believe are justified from all things, from which ye \up0 \expndtw-3\charscalex100 could not be \ul0\nosup ersub\cf9\f10\fs24 justified\ul0\nosupersub\cf8\f9\fs24 by the law of Moses: (A cts 13:39). \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1609\s b1\sl-280\slmult0 \up0 \expndtw0\charscalex103 "For not the hearers of the law a re just before God, but the doers of the \up0 \expndtw-3\charscalex100 law shall be \ul0\nosupersub\cf9\f10\fs24 justified\ul0\nosupersub\cf8\f9\fs24 " (Romans 2:13). \par\pard\qj \li2520\ri1609\sb261\sl-280\slmult0\fi62 \up0 \expndtw0\char scalex102 "Therefore by the deeds of the law there shall no flesh be \ul0\nosupe rsub\cf9\f10\fs24 justified\ul0\nosupersub\cf8\f9\fs24 in his \up0 \expndtw-3\c harscalex100 sight: for by the law is the knowledge of sin" (Romans 3:20). \par\ pard\qj \li2520\ri1608\sb261\sl-280\slmult0\fi134 \up0 \expndtw0\charscalex107 " Being \ul0\nosupersub\cf9\f10\fs24 justified\ul0\nosupersub\cf8\f9\fs24 freely by his grace through the redemption that is in \up0 \expndtw-3\charscalex100 Ch rist Jesus" (Romans 3: 24). \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj \li2520\ri1624\sb1\sl-280\slmult0\fi120 \up0 \expndtw0\charscalex100 "Therefore we conclude that a man is \ul0\nosupersub\cf9\f10\fs24 justified\ul0\nosupersub\ cf8\f9\fs24 by faith without the deeds \up0 \expndtw-3\charscalex100 of the law " (Romans 3:28). \par\pard\qj \li2520\ri1608\sb261\sl-280\slmult0\fi120 \up0 \ex pndtw0\charscalex104 "To declare, I say, at this time his righteousness: that he might be just \up0 \expndtw-3\charscalex100 and the \ul0\nosupersub\cf9\f10\fs2 4 justifier\ul0\nosupersub\cf8\f9\fs24 of him which believeth in Jesus" (Romans 3:26). \par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\ri1612\sb37\ sl-260\slmult0\fi120 \up0 \expndtw-2\charscalex100 "Seeing it is one God, which shall \ul0\nosupersub\cf9\f10\fs24 justify\ul0\nosupersub\cf8\f9\fs24 the circu mcision by faith, and the \up0 \expndtw-3\charscalex100 uncircumcision through f aith" (Romans 3:30). \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520 \ri1618\sb4\sl-280\slmult0\fi120 \up0 \expndtw-1\charscalex100 "For if Abraham w

ere \ul0\nosupersub\cf9\f10\fs24 justified\ul0\nosupersub\cf8\f9\fs24 by works, he hath whereof to glory; but not \up0 \expndtw-2\charscalex100 before God" (Ro mans 4:2). \par\pard\qj \li2640\sb0\sl-260\slmult0 \par\pard\qj\li2640\ri1609\sb 37\sl-260\slmult0\fi62 \up0 \expndtw0\charscalex107 "But to him that worketh not , but believeth on him that \ul0\nosupersub\cf9\f10\fs24 justifieth\ul0\nosupers ub\cf8\f9\fs24 the \up0 \expndtw-3\charscalex100 ungodly, his faith is counted for righteousness" (Romans 4:5). \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pa rd\qj\li2520\ri1608\sb4\sl-280\slmult0\fi120 \up0 \expndtw0\charscalex101 "There fore being \ul0\nosupersub\cf9\f10\fs24 justified\ul0\nosupersub\cf8\f9\fs24 by faith we have peace with God through our \up0 \expndtw-3\charscalex100 Lord Jes us Christ" (Romans 5:1). \par\pard\qj \li2520\ri1609\sb261\sl-280\slmult0\fi62 \ up0 \expndtw0\charscalex104 "Much more then, being now \ul0\nosupersub\cf9\f10\f s24 justified\ul0\nosupersub\cf8\f9\fs24 by his blood, we shall be saved \up0 \ expndtw-3\charscalex100 from wrath through him" (Romans 5:9). \par\pard\qj \li25 20\sb0\sl-270\slmult0 \par\pard\qj\li2520\ri1608\sb19\sl-270\slmult0\fi62 \up0 \ expndtw-1\charscalex100 "Moreover whom he did predestinate, them he also called: and whom he \up0 \expndtw0\charscalex100 called, them he also \ul0\nosupersu b\cf9\f10\fs24 justified\ul0\nosupersub\cf8\f9\fs24 ; and whom he \ul0\nosup ersub\cf9\f10\fs24 justified\ul0\nosupersub\cf8\f9\fs24 , them he also \up0 \expndtw-3\charscalex100 glorified" (Romans 8:30). \par\pard\qj \li2520\sb0\sl-2 80\slmult0 \par\pard\qj\li2520\ri1608\sb2\sl-280\slmult0\fi211 \up0 \expndtw0\ch arscalex106 "Who shall lay anything to the charge of God's elect? It is God that \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 justifieth\ul0\nosup ersub\cf8\f9\fs24 " (Romans 8:33). \par\pard\ql \li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 423 \par\pard\sect\sectd \fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg425}{\bkmkend Pg425}\ par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \p ar\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par \pard\qj\li2520\ri1608\sb137\sl-270\slmult0\fi134 \up0 \expndtw0\charscalex101 \ ul0\nosupersub\cf8\f9\fs24 "And such were some of you: but ye are washed, but ye are sanctified, \up0 \expndtw0\charscalex100 but ye are \ul0\nosupersub\cf9\f10 \fs24 justified\ul0\nosupersub\cf8\f9\fs24 in the name of the Lord Jesus, and b y the Spirit of our \up0 \expndtw-3\charscalex100 God" (1 Corinthians 6:11). \pa r\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1608\sb10\sl-276\slmu lt0\fi134 \up0 \expndtw0\charscalex103 "Knowing that a man is not justified by t he works of the law, but by the \up0 \expndtw-2\charscalex100 faith of Jesus Chr ist, even we have believed in Jesus Christ, that we might \up0 \expndtw0\charsca lex103 be justified by the faith of Christ, and not by the works of the law: for by \up0 \expndtw0\charscalex100 the works of the law shall no flesh be \ul0\nos upersub\cf9\f10\fs24 justified\ul0\nosupersub\cf8\f9\fs24 . But if, while we see k to be \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 justified\ul0\ nosupersub\cf8\f9\fs24 by Christ, we ourselves also be found sinners, is theref ore Christ \up0 \expndtw-3\charscalex100 the minister of sin? God forbid." (Gala tians 2: 16, 17). \par\pard\qj \li2520\ri1609\sb261\sl-280\slmult0\fi62 \up0 \ex pndtw-1\charscalex100 "And the Scripture, foreseeing that God would \ul0\nosuper sub\cf9\f10\fs24 justify\ul0\nosupersub\cf8\f9\fs24 the heathen through \up0 \e xpndtw0\charscalex102 faith, preached before the gospel unto Abraham, saying, In thee shall all \up0 \expndtw-3\charscalex100 nations be blessed" (Galatians 3:8 ). \par\pard\qj \li2520\ri1609\sb261\sl-280\slmult0\fi62 \up0 \expndtw0\charscal ex103 "But that no man is justified by the law in the sight of God, it is eviden t: \up0 \expndtw-3\charscalex100 for, The \ul0\nosupersub\cf9\f10\fs24 just\ul0\ nosupersub\cf8\f9\fs24 shall live by faith" (Galatians 3:11). \par\pard\qj \li2 520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1609\sb1\sl-280\slmult0\fi120 \up0 \expndtw0\charscalex101 "Wherefore the law was our schoolmaster to bring us to C hrist, that we \up0 \expndtw-3\charscalex100 might be \ul0\nosupersub\cf9\f10\fs 24 justified\ul0\nosupersub\cf8\f9\fs24 by faith" (Galatians 3:24). \par\pard\q j \li2520\ri1614\sb261\sl-280\slmult0\fi62 \up0 \expndtw-1\charscalex100 "Christ is become of no effect unto you, whosoever of you are \ul0\nosupersub\cf9\f10\f

s24 justified\ul0\nosupersub\cf8\f9\fs24 by \up0 \expndtw-3\charscalex100 the l aw; ye are fallen from grace" (Galatians 5:4). \par\pard\qj \li2520\sb0\sl-260\s lmult0 \par\pard\qj\li2520\ri1608\sb37\sl-260\slmult0\fi62 \up0 \expndtw0\charsc alex100 "That being \ul0\nosupersub\cf9\f10\fs24 justified\ul0\nosupersub\cf8\f9 \fs24 by his grace, we should be made heirs according to \up0 \expndtw-3\charsc alex100 the hope of eternal life" (Titus 3:7). \par\pard\ql \li1800\sb0\sl-276\s lmult0 \par\pard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul 0\nosupersub\cf6\f7\fs24 The Means and Method of Divine Justification \par\pard\ qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1591\sb14\sl-273\slmult0\fi2 80 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 From the above pass ages it will be noted that some nine times Paul states the \line \up0 \expndtw-2 \charscalex100 case negatively: the impossibility of being justified by the works of the law. \line \up0 \expndtw0\charscalex102 Romans 2:13 does no t deny this fact, for there Paul is arguing for the justice of \line \up0 \expnd tw0\charscalex102 God and he states that anyone who fulfills the law shall be ju stified by the law. \line \up0 \expndtw-1\charscalex100 But in what follows he proves that no one (except Christ) has fulfilled the \line \up0 \exp ndtw0\charscalex102 righteousness of the law, and therefore no one has been or c an be justified by \line \up0 \expndtw-3\charscalex100 that means. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 On the positive side Paul states that we are justif ied by grace, by blood, and \line \up0 \expndtw-2\charscalex100 by faith. These are not three different ways of being justified, but these are simply \line \up0 \expndtw-2\charscalex100 three aspects of the one method of justification. To b egin with Paul states that we \line \up0 \expndtw0\charscalex103 are justified f reely by His grace (\ul0\nosupersub\cf12\f13\fs24 Romans 3:24; Titus 3:7\ul0\nos upersub\cf8\f9\fs24 ). The word translated \line \up0 \expndtw0\charscalex104 fr eely (dorean), is translated \ul0\nosupersub\cf9\f10\fs24 without a cause\ul0\n osupersub\cf8\f9\fs24 in John 15:25: "They hated me \line \up0 \expndtw0\chars calex105 without a cause." The word means a gift. Justification is a free gift o f God for \line \up0 \expndtw0\charscalex100 which no cause can be found in man. It is just the opposite of condemnation for \line \up0 \expndtw0\charscalex103 which every cause can be found in man. Being bestowed freely, it is by grace. \l ine \up0 \expndtw0\charscalex103 Grace is the \ul0\nosupersub\cf9\f10\fs24 sourc e\ul0\nosupersub\cf8\f9\fs24 of justification. Having proved the impossibility of man's \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 424 \par\pa rd\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg426}{\bk mkend Pg426}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-2 60\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260 \slmult0 \par\pard\qj\li1800\ri1617\sb186\sl-260\slmult0 \up0 \expndtw-1\charsca lex100 \ul0\nosupersub\cf8\f9\fs24 being justified by his own works, the only ot her source imaginable is the grace of \up0 \expndtw-3\charscalex100 God. Grace i s God's love manifested to the undeserving. \par\pard\qj \li1800\sb0\sl-277\slmu lt0 \par\pard\qj\li1800\ri1605\sb9\sl-277\slmult0\fi292 \up0 \expndtw-1\charscal ex100 But then Paul says that we are justified by His blood (Romans 5:9). The bl ood \line \up0 \expndtw0\charscalex104 of Christ is \ul0\nosupersub\cf9\f10\fs24 the righteous basis\ul0\nosupersub\cf8\f9\fs24 upon which God can justify the ungodly. Apart \line \up0 \expndtw0\charscalex104 from the blood of Christ, ever y ungodly person must be condemned. Earlier it \line \up0 \expndtw0\charscalex10 2 was noted that a judge cannot justify the lawbreaker. However, in this case, a s \line \up0 \expndtw0\charscalex107 we have seen, it was the Judge Himse lf who took upon Himself the \line \up0 \expndtw-1\charscalex100 condemnati on and through bearing the penalty of the broken law, which is death, \line \up0 \expndtw0\charscalex105 satisfied every claim of justice, so that He can now de clare righteous all who \line \up0 \expndtw-3\charscalex100 believe on Him. \par \pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 In the majority of cases where Paul refers to justification he speaks of \ul0\no supersub\cf9\f10\fs24 the \up0 \expndtw0\charscalex100 means \ul0\nosupersub\cf8

\f9\fs24 whereby justification is received by man. We are justified by faith. Fa ith, \up0 \expndtw-2\charscalex100 as we have previously seen, is not a commodit y with which man barters with God \up0 \expndtw0\charscalex100 in purchasing jus tification or salvation. Faith is simply the acceptance of the free \up0 \expndt w-3\charscalex100 gift through trusting in Jesus Christ as Savior. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Elements of Justification \par\p ard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0 \fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupers ub\cf9\f10\fs24 Negative\ul0\nosupersub\cf8\f9\fs24 . Justification involves the remission of the penalty of sin. It does \up0 \expndtw0\charscalex104 not decla re one to be innocent; rather it declares that the demands of the law \up0 \expn dtw0\charscalex100 have been satisfied so that the sinner is now free from conde mnation. "There is \up0 \expndtw0\charscalex105 therefore now no condemnation to them which are in Christ Jesus," is Paul's \up0 \expndtw-3\charscalex100 conclu sion of the matter in Romans 8:1. \par\pard\qj \li1800\ri1608\sb266\sl-275\slmul t0\fi280 \up0 \expndtw0\charscalex100 2. \ul0\nosupersub\cf9\f10\fs24 Positive\u l0\nosupersub\cf8\f9\fs24 . Justification is the restoration to Divine favor. It involves the gift of \line \up0 \expndtw-2\charscalex100 God's righteousness. It is not a subjective experience in which the believer \line \up0 \ex pndtw0\charscalex100 becomes righteous in character. The peace of justification in Romans 5:1 is not \line \up0 \expndtw0\charscalex100 the peace of mind, but o bjective peace involved in being reconciled to God. The \line \up0 \expndtw0\cha rscalex102 righteousness acquired in justification is a declarative right eousness. God \line \up0 \expndtw0\charscalex104 declares the believer to be ri ghteous as a sovereign act, not on the ground of \line \up0 \expndtw-1\charscale x100 anything the believer is, or has accomplished, but solely upon faith in wha t Christ \line \up0 \expndtw0\charscalex106 is, and has done. Justification is a judicial act which places the believer in a \line \up0 \expndtw0\charscalex104 position in which he is treated as if he were personally righteous. Justificatio n \line \up0 \expndtw-1\charscalex100 results, not in the production of human ri ghteousness, but in the righteousness of \line \up0 \expndtw0\charscalex100 God which is \ul0\nosupersub\cf9\f10\fs24 unto\ul0\nosupersub\cf8\f9\fs24 all and \ ul0\nosupersub\cf9\f10\fs24 upon\ul0\nosupersub\cf8\f9\fs24 all that believe (\ ul0\nosupersub\cf12\f13\fs24 Romans 3:22\ul0\nosupersub\cf8\f9\fs24 ). Man by na ture is \line \up0 \expndtw0\charscalex100 shown in the opening chapters of Roma ns to have no righteousness \ul0\nosupersub\cf9\f10\fs24 in\ul0\nosupersub\cf8\f 9\fs24 him and \line \up0 \expndtw0\charscalex108 to have condemnation \ul0\n osupersub\cf9\f10\fs24 upon\ul0\nosupersub\cf8\f9\fs24 him. In justificatio n the believer has the \line \up0 \expndtw0\charscalex106 righteousness of G od \ul0\nosupersub\cf9\f10\fs24 upon\ul0\nosupersub\cf8\f9\fs24 him without any reference to what is \ul0\nosupersub\cf9\f10\fs24 in\ul0\nosupersub\cf8\f9\fs24 him. But \line \up0 \expndtw-2\charscalex100 justification is not the sum tota l of salvation. Salvation does include the subjective \line \up0 \expndtw-1\char scalex100 element. Salvation also imparts a new nature, and hence Paul next deve lops the \line \up0 \expndtw0\charscalex103 doctrine of sanctification, which re sults in God's righteousness \ul0\nosupersub\cf9\f10\fs24 in\ul0\nosupersub\cf8\ f9\fs24 us. It is most \line \up0 \expndtw0\charscalex100 important for a new c onvert to recognize that the acceptance of Christ as Savior \line \up0 \expndtw1\charscalex100 does not instantaneously produce a perfectly sinless and holy li fe. It is rather the \line \up0 \expndtw-1\charscalex100 beginning of a new and good work in the believer (\ul0\nosupersub\cf12\f13\fs24 Philippians 1:6\ul0\n osupersub\cf8\f9\fs24 ). The new \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub \cf7\f8\fs20 425 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-2 40{\bkmkstart Pg427}{\bkmkend Pg427}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par \pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 nature must be nurture

d; it must grow and develop. But justification gives the \up0 \expndtw0\charscal ex105 believer a perfect standing before God the moment he believes, which could \up0 \expndtw-2\charscalex100 never be improved upon by a lifetime of perfect o bedience. But before discussing \up0 \expndtw0\charscalex103 the development of the Christian life in sanctification, it is necessary to look at \up0 \expndtw-3 \charscalex100 another facet of justification. \par\pard\ql \li1800\sb265\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Human and Div ine Justification \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri 1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\ f9\fs24 No discussion of justification would be complete without referen ce to the \line \up0 \expndtw0\charscalex100 statement of James: "Ye see then how that by works a man is justified, and not \line \up0 \expndtw0\charscalex100 by faith only" \up0 \expndtw0\charscalex100 (James 2:24). On the surface it might seem that James is \par\pard\qj \li1800\ri1605\sb0\sl-276\slmult0 \up0 \expndtw0\charscalex100 contradicting Paul's doctrine of justification by faith apart from works. He seems \line \up0 \expndtw0\charscalex105 to be saying that man is justified by both faith and works. When Paul speaks \line \up0 \exp ndtw0\charscalex100 about justification there can be no doubt but that he is tal king about justification \line \up0 \expndtw0\charscalex102 before God. In Roman s 2:13 he uses the expression "before God." In Romans \line \up0 \expndtw-2\char scalex100 3:20 and Galatians 3:11 it is "in his sight." And in Romans 4:2 Paul s tates clearly, \line \up0 \expndtw0\charscalex105 "If Abraham were justified by works, he hath whereof to glory, but not before \line \up0 \expndtw0\charscalex1 05 God." Now the question arises, did James refer to Abraham's justification by \line \up0 \expndtw0\charscalex102 works as before God or before man? Some have tried to explain the difference \line \up0 \expndtw0\charscalex102 between Paul and James on a dispensational ground, and while the difference \line \up0 \expnd tw0\charscalex100 between these two men dispensationally may explain their diffe rence in point of \line \up0 \expndtw0\charscalex103 view, it would appear that they are not at all making contradictory statements. \line \up0 \expndtw0\charsc alex104 The following quotation from Vine gives a very satisfactory explanation of the \line \up0 \expndtw-3\charscalex100 problem. \par\pard\qj \li2520\ri1608\ sb248\sl-277\slmult0\fi120 \up0 \expndtw0\charscalex104 In regard to justificati on by works, the so-called contradiction between \line \up0 \expndtw0\charscalex 104 James and the Apostle Paul is only apparent. There is harmony in the \line \ up0 \expndtw-1\charscalex100 different views of the subject. Paul has in mind Ab raham 's attitude toward \line \up0 \expndtw-2\charscalex100 God, his acceptance of God's word. This was a matter known only to God. \line \up0 \expndtw0\charsc alex100 The Romans episode is occupied with the effect of this Godward attitude, \line \up0 \expndtw0\charscalex100 not upon Abraham's character or actions, but upon the contrast between \line \up0 \expndtw0\charscalex100 faith and the lack of it, namely, unbelief, cp. Rom. 11:20. James (2:21-26) \line \up0 \expndtw0\c harscalex105 is occupied with the contrast between faith that is real and faith that is \line \up0 \expndtw-3\charscalex100 false, a faith barren and dead, whic h is not faith at all. \par\pard\qj \li2520\ri1608\sb261\sl-280\slmult0\fi120 \u p0 \expndtw0\charscalex102 Again, the two writers have before them different epo chs in Abraham's \up0 \expndtw-1\charscalex100 life--Paul, the event recorded in Gen. 15, James, that in Gen. 22. Contrast \up0 \expndtw-2\charscalex100 the wor ds "believed" in Gen. 15:6 and "obeyed" in 22:18. \par\pard\qj \li2520\sb0\sl-27 3\slmult0 \par\pard\qj\li2520\ri1604\sb13\sl-273\slmult0\fi120 \up0 \expndtw0\ch arscalex102 Further, the two writers use the words "faith" and "works" in somewh at \line \up0 \expndtw-2\charscalex100 different senses. With Paul, faith is acc eptance of God's word; with James, \line \up0 \expndtw0\charscalex104 it is acce ptance of the truth of certain statements about God, (ver. 19), \line \up0 \expn dtw-1\charscalex100 which may fail to affect one's conduct. Faith, as dealt with by Paul, results \line \up0 \expndtw-1\charscalex100 in acceptance with God. i. e., justification, and is bound to manifest itself. If \line \up0 \expndtw0\char scalex100 not, as James says "Can that faith save him?" (ver. 14). With Paul, wo rks \line \up0 \expndtw0\charscalex100 are dead works; with James they are life works. The works of which Paul \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\par

d\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f7\f8\fs20 426 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240 {\bkmkstart Pg428}{\bkmkend Pg428}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\p ard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\par d\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\ri1608\sb186\sl-260\slmult0 \ up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 speaks could be quite in dependent of faith: those referred to by James \up0 \expndtw-2\charscalex100 can be wrought only where faith is real, and they will attest its reality. \par\par d\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1601\sb17\sl-273\slmult0\f i120 \up0 \expndtw-1\charscalex100 So with righteousness, or justification: Paul is occupied with a right \up0 \expndtw0\charscalex104 relationship wi th God, James, with right conduct. Paul testifies that the \up0 \expndtw0\charsc alex102 ungodly can be justified by faith, James that only the right-d oer is \up0 \expndtw-4\charscalex100 justified.\ul0\super\cf22\f23\fs23 392 \pa r\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONCLUSION \par\pard\qj \l i1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi330 \up 0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 We conclude, therefore, wi th Paul that justification in the sight of God is a \line \up0 \expndtw0\charsca lex100 divine act in which God declares a man to be fully acquitted and restored to His \line \up0 \expndtw0\charscalex100 favor by faith alone, apart from any and every human work or endeavor, on the \line \up0 \expndtw0\charscalex100 basi s of faith in the death of Christ, and that this whole transaction had its origi n \line \up0 \expndtw0\charscalex100 in the grace of God. It has been said that justification means 'Just as if I'd never \line \up0 \expndtw0\charscalex106 sin ned," but this definition falls far short of its true meaning. If we had never \ line \up0 \expndtw0\charscalex100 sinned we would have human or self-righteousne ss. All of our righteousnesses \line \up0 \expndtw-2\charscalex100 are as filthy rags in the estimation of the prophet (Isaiah 64:6). In Revelation 19:8 \line \ up0 \expndtw-1\charscalex100 the saints are seen arrayed in fine linen, clean an d white; "for the fine linen is the \line \up0 \expndtw0\charscalex104 righteous ness of saints." We are made the righteousness of God in Christ (2 \line \up0 \ expndtw-3\charscalex100 Corinthians 5:21). \par\pard\qj \li1867\ri4108\sb382\sl400\slmult0\tx2371 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 59\ ul0\nosupersub\cf20\f21\fs32 SEALING, ADOPTION, ANOINTING, \line\tab \up0 \expn dtw0\charscalex98 AND SANCTIFICATION \par\pard\qj \li1800\sb0\sl-275\slmult0 \pa r\pard\qj\li1800\ri1608\sb9\sl-275\slmult0\fi293 \up0 \expndtw-1\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 In the application of salvation to the believer the H oly Spirit is the active Agent \line \up0 \expndtw0\charscalex103 of the Godhead . As we have already observed, the Holy Spirit is the One who \line \up0 \expndt w-2\charscalex100 regenerates the believer and imparts eternal life to him and t hrough His baptizing \line \up0 \expndtw0\charscalex104 ministry makes him a mem ber of the Body of Christ. Four further ministries in \line \up0 \expndtw0\chars calex103 behalf of every believer are the subject of this section. It should hav e become \line \up0 \expndtw0\charscalex102 evident by this stage of our study t hat salvation is not simply the forgiveness of \line \up0 \expndtw0\charscalex10 0 sins, a transaction which conceivably could be reversed, but that it is a comp lex \line \up0 \expndtw0\charscalex105 Divine undertaking in which many things t ranspire. Each one of these Divine \line \up0 \expndtw0\charscalex102 works, as they are understood and appreciated, add to the security and \line \u p0 \expndtw-2\charscalex100 assurance that the believer has of his new and etern al standing in Christ. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-4 \charscalex100 \ul0\nosupersub\cf6\f7\fs24 SEALING \par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi294 \up0 \expndtw0\c harscalex100 \ul0\nosupersub\cf8\f9\fs24 The word \ul0\nosupersub\cf9\f10\fs24 s eal \ul0\nosupersub\cf8\f9\fs24 in the New Testament has much the same connotati on as our \line \up0 \expndtw0\charscalex103 modern usage. We seal our letters w hen they are private in nature. We seal a \line \up0 \expndtw0\charscalex104 pac kage of goods to be sure that nothing falls out or is lost. We affix a seal to \

line \up0 \expndtw0\charscalex102 important documents to indicate ownership. We send valuable papers by \line \up0 \expndtw-2\charscalex100 registered mail when we want a guarantee that they will be delivered safely to the \par\par d\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard \ql\li1800\sb43\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24 \fs20\ul0\super\cf23\f24\fs19 392\ul0\nosupersub\cf7\f8\fs20 W. E. Vine, \ul0\n osupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. II p. 286. \p ar\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 427 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz382\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g429}{\bkmkend Pg429}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 right party, and the postmaster place s a special seal upon the letter that no one \up0 \expndtw0\charscalex103 but th e addressee has the right to break. A seal is for protection, security, and \up0 \expndtw0\charscalex103 preservation. The word seal is used in a number of diff erent ways in Scripture \up0 \expndtw-1\charscalex100 which do not concern us he re, such as the seven-sealed scroll in the Revelation, \up0 \expndtw0\charscalex 104 or circumcision as a seal or authentication of the righteousness of Abraham' s \up0 \expndtw-2\charscalex100 faith. We are concerned here only with those Scr iptures which refer to the sealing \up0 \expndtw0\charscalex100 work of the Holy Spirit in the behalf of the believer. There are only three verses \up0 \expndtw -3\charscalex100 which refer to this work of the Spirit: \par\pard\qj \li1800\sb 0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi280 \up0 \expn dtw-1\charscalex100 "Now he which stablisheth us with you in Christ, and hath an ointed us, is God; \up0 \expndtw0\charscalex105 who hath also sealed us, and giv en the earnest of the Spirit in our hearts" (2 \up0 \expndtw-3\charscalex100 Cor inthians 1:21, 22). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ ri1608\sb15\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex105 "In whom (Christ) ye also trusted, after that ye heard the word of truth, the \up0 \expndtw-1\char scalex100 gospel of your salvation: in whom also after that ye believed, ye were sealed with \up0 \expndtw0\charscalex108 that Holy Spirit of promise, which is the earnest of our inheritance until the \up0 \expndtw-3\charscalex100 redemptio n of the purchased possession" (Ephesians 1:13, 14). \par\pard\qj \li1800\sb0\sl -280\slmult0 \par\pard\qj\li1800\ri1623\sb2\sl-280\slmult0\fi308 \up0 \expndtw0\ charscalex100 "And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of \up0 \expndtw-3\charscalex100 redemption" (Ephesians 4:30). \par\par d\qj \li1800\ri1607\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 Firs t, it should be pointed out that the sealing of the Spirit takes place upon \up0 \expndtw0\charscalex102 believing, and not \ul0\nosupersub\cf9\f10\fs24 after\u l0\nosupersub\cf8\f9\fs24 believing, as the A.V. indicates in Ephesians 1:13. T he \up0 \expndtw0\charscalex100 aorist participle of \ul0\nosupersub\cf9\f10\fs2 4 believe\ul0\nosupersub\cf8\f9\fs24 here marks the definiteness and completene ss of the \up0 \expndtw-3\charscalex100 act of believing. It is upon believing t hat the Spirit does this work. \par\pard\ql \li1931\sb264\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 Leon Tucker gives a seven fold analysis of this truth: \p ar\pard\ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb8\sl-276\slmult0 \up 0 \expndtw-3\charscalex100 1. The Place of Sealing,-in Christ, in whom. \par\par

d\ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb8\sl-276\slmult0 \up0 \exp ndtw-3\charscalex100 2. The Person Sealing,--that Holy Spirit of Promise. \par\p ard\ql \li2520\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. The Persons Sealed,--in whom ye were sealed. \par\pard\ql \li2520\sb0\sl-276\slmult0 \par\p ard\ql\li2520\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 4. The Purpose of Sealing,--earnest of our inheritance. \par\pard\ql \li2520\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 5. The Property Sealed,--the purchased possession . \par\pard\ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 6. The Pledge of Sealing,--unto the day of redemp tion. \par\pard\ql \li2520\sb0\sl-264\slmult0 \par\pard\ql\li2520\sb30\sl-264\sl mult0 \up0 \expndtw-3\charscalex100 7. The Praise of Sealing,--His glory. \ul0\s uper\cf22\f23\fs23 393 \par\pard\qj \li1800\ri1602\sb263\sl-280\slmult0\fi268 \u p0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Cobern, the archeologist, states: "To be 'sealed' (\ul0\nosupersub\cf9\f10\fs24 sphragizo\ul0\nosupersub\ cf8\f9\fs24 ) (Roman 15:28), \line \up0 \expndtw-2\charscalex100 meant in the pa pyri to be imperially protected and retained for imperial use.''\ul0\super\cf22\ f23\fs23 394 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\super\cf23\f24\fs19 393\ul0\nosupersub\cf7\f8\fs20 Leon Tucker, \ul0\no supersub\cf24\f25\fs20 With Him\ul0\nosupersub\cf7\f8\fs20 (New York: The Chris tian Alliance Publishing Co., 1928), p. 57. \par\pard\ql \li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 428 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz433\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g430}{\bkmkend Pg430}\par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800 \sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 608\sb69\sl-280\slmult0\fi280 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\ f9\fs24 God's seal upon the believer is the mark of God's ownership. As Paul has said \up0 \expndtw0\charscalex102 elsewhere, "ye are not your own, for ye are b ought with a price" (1 Corinthians \up0 \expndtw0\charscalex100 6:19, 20). Paul' s further statement that we are "a peculiar people" also indicates \up0 \expndtw -3\charscalex100 the same truth. On this expression Vincent says: \par\pard\qj \ li2520\ri1600\sb263\sl-277\slmult0\fi120 \up0 \expndtw-2\charscalex100 \ul0\nosu persub\cf9\f10\fs24 Periousios\ul0\nosupersub\cf8\f9\fs24 also means \ul0\nos upersub\cf9\f10\fs24 possessed over and above\ul0\nosupersub\cf8\f9\fs24 , that is, specially \up0 \expndtw0\charscalex102 selected for one's own; exempt from ordinary laws of distribution. Hence \up0 \expndtw0\charscalex100 correctl y represented by \ul0\nosupersub\cf9\f10\fs24 peculiar\ul0\nosupersub\cf8\f9\fs2 4 , derived from \ul0\nosupersub\cf9\f10\fs24 peculium\ul0\nosupersub\cf8\f9\fs2 4 , \ul0\nosupersub\cf9\f10\fs24 a private purse\ul0\nosupersub\cf8\f9\fs24 , \u p0 \expndtw0\charscalex105 a special acquisition of a member of a family distinc t from the property \up0 \expndtw0\charscalex104 administered for the good of th e whole family. Accordingly the sense is \up0 \expndtw0\charscalex100 given in E ph. i. 14, where believers are said to have been sealed... with a \up0 \expndtw1\charscalex100 view to the redemption of possession, or redemption whic h will give \up0 \expndtw-3\charscalex100 possession, thus = acquisition.\ul0\ super\cf22\f23\fs23 395 \par\pard\qj \li1800\ri1607\sb264\sl-277\slmult0\fi275 \ up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This seal is the earnes

t of our inheritance. Earnest in a commercial transaction \line \up0 \expndtw-1\ charscalex100 is money paid in advance to bind a bargain and to give assurance of the \line \up0 \expndtw0\charscalex103 completion of the transac tion in the future. Believers today appear no different \line \up0 \expndtw-1\ch arscalex100 from the unsaved in most respects. They are subject to all of the tr oubles and ills \line \up0 \expndtw0\charscalex100 of life and finally to death, but God has given His Holy Spirit to the believer as a \line \up0 \expndtw0\cha rscalex103 pledge and guarantee that He will some day complete the work He has b egun \line \up0 \expndtw0\charscalex105 and will redeem the whole person, body, soul, and spirit. That future day is \line \up0 \expndtw-3\charscalex100 call ed \ul0\nosupersub\cf9\f10\fs24 the adoption\ul0\nosupersub\cf8\f9\fs24 or the day of redemption (cf. \ul0\nosupersub\cf12\f13\fs24 Romans 8:23\ul0\nosupersub\ cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri160 8\sb14\sl-273\slmult0\fi293 \up0 \expndtw-1\charscalex100 God's seal is upon the believer unto that day of redemption, which means that \line \up0 \expndtw0\cha rscalex110 no power in the universe will ever be able to break the seal or to ta ke the \line \up0 \expndtw0\charscalex106 possession away from God. This truth t hus becomes one of the very strong \line \up0 \expndtw-2\charscalex100 arguments for the eternal security of the believer, a subject soon to be dealt with. \par \pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosuper sub\cf6\f7\fs24 ADOPTION \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li 1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersu b\cf8\f9\fs24 Since this sealing work guarantees the safe delivery of t he saint at the \line \up0 \expndtw0\charscalex107 adoption, a word should no w be said about this subject. The word \ul0\nosupersub\cf9\f10\fs24 adoption \li ne \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 means "sonship." Th e Scriptural idea of adoption was not the modern concept of \line \up0 \expndtw0 \charscalex105 taking into the family an outsider by legal action, but rather th e placing of the \line \up0 \expndtw-1\charscalex100 child belonging to the family in the position of privilege and authority upon \line \up0 \expnd tw-1\charscalex100 arriving at maturity. This custom is seen reflected in the st ory of the prodigal son, \line \up0 \expndtw0\charscalex104 to whom the Father d ivided his portion of the inheritance (\ul0\nosupersub\cf12\f13\fs24 Luke 15:1 2\ul0\nosupersub\cf8\f9\fs24 ). Paul \line \up0 \expndtw0\charscalex100 points o ut the fact that Israel under the law was similar to a child in his minority, \l ine \up0 \expndtw0\charscalex103 at which time he differed nothing from a slave (\ul0\nosupersub\cf12\f13\fs24 Galatians 4:1-5\ul0\nosupersub\cf8\f9\fs24 ). But when the \line \up0 \expndtw0\charscalex100 fulness of time came, and God's Son had come to redeem those under the law, \line \up0 \expndtw-2\charscalex100 the people of God were made sons, i.e., they received the adoption of sons. \par\pa rd\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb212\sl-230\slmult0 \up0 \ expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 394\ul0 \nosupersub\cf7\f8\fs20 Camden M. Cobern, \ul0\nosupersub\cf24\f25\fs20 The New Archeological Discoveries\ul0\nosupersub\cf7\f8\fs20 (New York: Funk and Wagna lls Co., 1917), p. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\char scalex100 36. \par\pard\qj \li1800\ri1637\sb0\sl-240\slmult0 \up0 \expndtw0\char scalex102 \ul0\super\cf23\f24\fs19 395\ul0\nosupersub\cf7\f8\fs20 Marvin R. Vin cent, \ul0\nosupersub\cf24\f25\fs20 Word Studies in the New Testament\ul0\nosupe rsub\cf7\f8\fs20 (New York: Charles Scribner's Sons, 1914), \up0 \expndtw-3\cha rscalex100 Vol. IV, p. 346. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\q l\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 429 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright10440\shpbottom13392\shpfhdr0\ shpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz435\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 8640}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(8640,20);(8640,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} }

{\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g431}{\bkmkend Pg431}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 608\sb92\sl-276\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\ f9\fs24 Paul states that adoption, along with other privileges, pertaine d to Israel \line \up0 \expndtw0\charscalex107 (\ul0\nosupersub\cf12\f13\fs24 Romans 9:4\ul0\nosupersub\cf8\f9\fs24 ). This is the truth brought out in the G alatian passage above. \line \up0 \expndtw0\charscalex102 However, this aspect o f sonship does not apply to Israel alone, for Paul shows \line \up0 \expndtw-2\c harscalex100 that in this dispensation all believers have received this adoption or sonship. This \line \up0 \expndtw-1\charscalex100 is no doubt another il lustration of the general truth that Paul enunciates in \line \up0 \expn dtw0\charscalex106 Romans 15:27, that the Gentiles now have been made partakers of Israel's \line \up0 \expndtw0\charscalex103 spiritual things. This truth of God having placed us as full-fledged sons should \line \up0 \expndtw0\charscalex 100 have a practical effect in the Christian life. We may feel, as the prodigal did, that \line \up0 \expndtw0\charscalex105 we are not worthy to be called His sons, and, of course, we have no worth in \line \up0 \expndtw-2\charscalex100 ou rselves, but the fact is that God has through Christ given us all of the privile ges \line \up0 \expndtw-3\charscalex100 of full sonship and He expects us to act like sons of God. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\r i1608\sb10\sl-275\slmult0\fi303 \up0 \expndtw0\charscalex100 While it is true th at we have already received the adoption of sons, in another \line \up0 \expndtw 0\charscalex102 sense we are waiting for the adoption, as Romans 8:23 points out , and as was \line \up0 \expndtw0\charscalex102 pointed out several paragraphs p reviously. When that time of adoption comes, \line \up0 \expndtw0\charscalex100 God will have perfected every believer in body, soul, and spirit, and will prese nt \line \up0 \expndtw0\charscalex100 them before the universe as His sons. This is what Paul refers to in Colossians \line \up0 \expndtw0\charscalex106 3:4: "W hen Christ, who is our life, shall be manifested, then shall ye also be \line \u p0 \expndtw-2\charscalex100 manifested with him in glory," and in Ephesians 2:7: "That in the ages to come he \line \up0 \expndtw0\charscalex100 might shew the exceeding riches of his grace in his kindness toward us through \line \up0 \expn dtw-3\charscalex100 Christ Jesus." \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\ pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf6\f7\fs24 ANOINTING \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up 0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The New Testament uses three main words for anointing. \ul0\nosupersub\cf9\f10\fs24 Aleipho\ul0\ nosupersub\cf8\f9\fs24 is the \line \up0 \expndtw0\charscalex102 general word for anointing the body with oil. \ul0\nosupersub\cf9\f10\fs24 Murizo\ul0\nosupe rsub\cf8\f9\fs24 is used for the anointing of \line \up0 \expndtw0\charscalex10 7 the body for burial. \ul0\nosupersub\cf9\f10\fs24 Chrio \ul0\nosupersub\cf8\f9 \fs24 and the noun \ul0\nosupersub\cf9\f10\fs24 chrisma\ul0\nosupersub\cf8\f9\fs 24 are confined to sacred and \line \up0 \expndtw-2\charscalex100 symbolical an ointings. Of course, the name \ul0\nosupersub\cf9\f10\fs24 Christ \ul0\nosupersu b\cf8\f9\fs24 itself means \ul0\nosupersub\cf9\f10\fs24 the Anointed One\ul0\nos upersub\cf8\f9\fs24 . \line \up0 \expndtw0\charscalex107 The practice of anointi ng as a sacred rite is very ancient indeed. In the Old \line \up0 \expndtw0\char scalex100 Testament, anointing is mentioned over 140 times in reference to kings , priests, \line \up0 \expndtw0\charscalex103 prophets, and sacred objects. Davi d is called the Lord's anointed some twelve \line \up0 \expndtw0\charscalex105 t imes in 1 Samuel alone. In the Septuagint this reads, the Lord's \ul0\nosupersu b\cf9\f10\fs24 christos\ul0\nosupersub\cf8\f9\fs24 or \line \up0 \expndtw-1\cha rscalex100 christ. In the Hebrew the word is \ul0\nosupersub\cf9\f10\fs24 mashia ch\ul0\nosupersub\cf8\f9\fs24 or messiah. The physical anointing of \line \up0 \expndtw0\charscalex105 the king or priest symbolized the setting apart of that

person by God unto his \line \up0 \expndtw0\charscalex100 special office and the impartation to him of divine power and authority. Although \line \up0 \expndtw0 \charscalex102 the king in Israel was called the Lord's christ or messiah, the p rophets held out \line \up0 \expndtw0\charscalex104 the promise of one particula r One which was yet to come who would be THE \line \up0 \expndtw0\charscalex100 Messiah, THE Christ. Herod reflected this belief when he inquired of the priests \line \up0 \expndtw0\charscalex100 and scribes, "where the Christ should be born" \up0 \expndtw0\charscalex100 (Matthew 2:4). The same \par\pard\qj \ li1800\ri1608\sb8\sl-272\slmult0 \up0 \expndtw0\charscalex102 expectation is see n on the part of the people when John The Baptist began his \line \up0 \expndtw0 \charscalex105 ministry: "And as the people were in expectation, and all men mus ed in their \line \up0 \expndtw-1\charscalex100 hearts of John, whether he were the Christ, or not" (Luke 3:15). Jesus asked the \line \up0 \expndtw0\charscalex 103 Pharisees, "What think ye of the Christ? whose son is he? They say unto him, \line \up0 \expndtw0\charscalex100 The son of David" (Matthew 22:42). Paul's cu stom was to go into the synagogue \line \up0 \expndtw0\charscalex100 and reason with the Jews "out of the scriptures, opening and alleging, that the \par\pard\q l \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 430 \par\pard\sect\sectd\fs24\p aperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg432}{\bkmkend Pg432}\par\par d\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard \qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\q j\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersu b\cf8\f9\fs24 Messiah or Christ must needs have suffered, and risen from the dea d" (Acts \up0 \expndtw0\charscalex100 17:2, 3), and after having done this to i dentify Jesus as the Messiah promised in \up0 \expndtw0\charscalex102 the Old Te stament. Such Scriptures show plainly the Messianic expectation of \up0 \expndtw -3\charscalex100 the Jewish people. \par\pard\qj \li1800\ri1608\sb262\sl-280\slm ult0\fi268 \up0 \expndtw0\charscalex106 How then did Jesus become the Anointed O ne, the Christ of God? Peter \line \up0 \expndtw-2\charscalex100 states that "Go d anointed Jesus of Nazareth with the Holy Ghost and with power" \line \up0 \exp ndtw0\charscalex102 (Acts 10:38) The anointing oil of the Old Testament was symb olical of the Holy \line \up0 \expndtw0\charscalex102 Spirit. Jesus was not anoi nted with oil, the symbol, but with the Holy Spirit, the \line \up0 \expndtw0\ch arscalex104 reality. This anointing with the Holy Spirit, then, becomes the basis for \line \up0 \expndtw-2\charscalex100 understanding the doctrine of anointing as it applies to the believer in Christ. \par\pard\qj \li1800\ri160 8\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex107 Paul declares: "Now he which stablisheth us with you in Christ, and hath \line \up0 \expndtw0\charscal ex103 anointed us, is God" (2 Corinthians 1:21). John says: "But ye have an unct ion \line \up0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf9\f10\fs24 christma\u l0\nosupersub\cf8\f9\fs24 --anointing) from the Holy One, and ye know al l things .... But the \line \up0 \expndtw-2\charscalex100 anointing which ye h ave received of him abideth in you, and ye need not that any \line \up0 \expndtw -1\charscalex100 man teach you: but as the same anointing teacheth you of all th ings, and is truth, \line \up0 \expndtw0\charscalex100 and is no lie, and even a s it hath taught you, ye shall abide in him" (1 John 2:20, \line \up0 \expndtw0\ charscalex100 27). In these passages the impartation of the Holy Spirit to the b eliever is called \line \up0 \expndtw0\charscalex100 the anointing. Thus the Spi rit of Adoption which generates the cry upon our lips \line \up0 \expndtw-2\char scalex100 of Father, is also the Anointing which we have received. And although there is an \line \up0 \expndtw0\charscalex105 infinite gulf between the Person of Jesus Christ, the eternal Son of God, and \line \up0 \expndtw0\charscalex105 ourselves, yet we as believers are also called "sons of God" and "christs" (or \ line \up0 \expndtw-3\charscalex100 anointed ones). \par\pard\ql \li1800\sb264\sl -276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 SANCTIFIC ATION \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 The Scriptural Words \par\pard\qj \li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi287 \up0 \expnd

tw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The words sanctify, sanctificatio n, sanctuary, saint, and holy all come from the \line \up0 \expndtw0\charscalex1 06 same root word in the Greek. The verb is \ul0\nosupersub\cf9\f10\fs24 hagiazo \ul0\nosupersub\cf8\f9\fs24 and is translated \ul0\nosupersub\cf9\f10\fs24 sanc tify\ul0\nosupersub\cf8\f9\fs24 , \line \up0 \expndtw0\charscalex103 \ul0\nosupe rsub\cf9\f10\fs24 hallow\ul0\nosupersub\cf8\f9\fs24 , and \ul0\nosupersub\cf9\f 10\fs24 let be holy\ul0\nosupersub\cf8\f9\fs24 . The noun \ul0\nosupersub\c f9\f10\fs24 hagiasmos\ul0\nosupersub\cf8\f9\fs24 is translated \ul0\nosupers ub\cf9\f10\fs24 holiness\ul0\nosupersub\cf8\f9\fs24 and \line \up0 \expndtw0\ charscalex100 \ul0\nosupersub\cf9\f10\fs24 sanctification\ul0\nosupersub\cf8\f9\ fs24 . The neuter of the adjective \ul0\nosupersub\cf9\f10\fs24 hagion\ul0\nosup ersub\cf8\f9\fs24 is translated \ul0\nosupersub\cf9\f10\fs24 sanctuary\ul0\nosu persub\cf8\f9\fs24 , \ul0\nosupersub\cf9\f10\fs24 Holiest \line \up0 \expndtw-2\ charscalex100 of all, holiest\ul0\nosupersub\cf8\f9\fs24 , and \ul0\nosupersub\c f9\f10\fs24 holy place\ul0\nosupersub\cf8\f9\fs24 . The adjective \ul0\nosupersu b\cf9\f10\fs24 haglos\ul0\nosupersub\cf8\f9\fs24 is translated \ul0\nosupersub\ cf9\f10\fs24 holy\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 s aints\ul0\nosupersub\cf8\f9\fs24 . \par\pard\ql \li1800\sb265\sl-276\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Meaning of Sanctifica tion \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-2 77\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The ba sic meaning of sanctification is a separation unto God or a separation \up0 \exp ndtw0\charscalex106 from evil, or the resultant state, the conduct befitting tho se who are thus set \up0 \expndtw0\charscalex100 apart. A saint is one who is th us set apart. The Authorized Version in two places \up0 \expndtw0\charscalex102 (\ul0\nosupersub\cf12\f13\fs24 Rom. 1:7; 1 Cor. 1:2\ul0\nosupersub\cf8\f9\fs24 ) gives the impression that believers are not yet saints by \up0 \expndtw0\charsc alex103 translating "called \ul0\nosupersub\cf9\f10\fs24 to be\ul0\nosupersub\cf 8\f9\fs24 saints." This should read, "called saints." Saints is the \up0 \expnd tw0\charscalex106 most frequently used title for Christians in the Bible. It is God's name for His \up0 \expndtw0\charscalex102 people, whereas \ul0\nosupersub\ cf9\f10\fs24 Christian\ul0\nosupersub\cf8\f9\fs24 is the name that man gave to the believer: "And the \up0 \expndtw-3\charscalex100 disciples were called Chris tians first in Antioch" (Acts 11:26). \par\pard\ql \li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 431 \par\pard\sect\se ctd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg433}{\bkmkend Pg43 3}\par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb0\sl-276\slmult0 \ par\pard\ql\li2068\sb108\sl-276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosup ersub\cf8\f9\fs24 It would be helpful to note several things that sanctification is not. It does not \par\pard\qj \li1800\ri1607\sb0\sl-277\slmult0 \up0 \expndt w0\charscalex100 necessarily mean sinlessness. Paul addressed the Corinthians as saints, yet as \line \up0 \expndtw0\charscalex103 one reads the epistle he is s truck with the sinfulness of these saints. This fact \line \up0 \expndtw0\charsc alex108 may sound like a contradiction in terms and it would be, were it not for two \line \up0 \expndtw-1\charscalex100 different aspects of sanctification whi ch are involved and which will be explained \line \up0 \expndtw-2\charscalex100 later. Another evidence that sanctification does not necessarily mean sinlessnes s \line \up0 \expndtw0\charscalex103 is that the word is often used in the Old T estament of inanimate objects which \line \up0 \expndtw0\charscalex100 are not c apable of sinning. Neither does sanctification necessarily imply finality. \line \up0 \expndtw0\charscalex106 The Israelites needed to be sanctified over and over again. Nor does \line \up0 \expndtw0\charscalex104 sanctification necessarily imply improvement in conduct, for God is said to be \line \up0 \expn dtw-2\charscalex100 sanctified and to be holy, and He has always been infinitely that without change. \par\pard\ql \li1800\sb248\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\nosupersub\cf6\f7\fs24 Different Aspects of Sanctification \p ar\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmu

lt0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosup ersub\cf9\f10\fs24 Positional Sanctification\ul0\nosupersub\cf8\f9\fs24 . By thi s is meant a position of being set apart by \line \up0 \expndtw0\charscalex100 G od. It is thus an objective work of God, and not a subjective experience of the \line \up0 \expndtw0\charscalex100 believer. As justification does not mean that the believer is necessarily just in all \line \up0 \expndtw0\charscalex100 of h is actions, so this aspect of sanctification does not mean that the believer is \line \up0 \expndtw0\charscalex105 necessarily holy in his conduct. He is a sain t because of his having been set \line \up0 \expndtw0\charscalex103 apart by bei ng placed in Christ Jesus. This is his perfect standing before God. \line \up0 \ expndtw0\charscalex103 Christ is made unto us sanctification (\ul0\nosupersub\c f12\f13\fs24 1 Corinthians 1:30\ul0\nosupersub\cf8\f9\fs24 ). "We are sanctifie d \line \up0 \expndtw0\charscalex103 through the offering of the body of Jesus C hrist once for all" (Hebrews 10:10). \line \up0 \expndtw0\charscalex102 The Roma n Catholic doctrine of sainthood is very far removed from that of the \line \up0 \expndtw-1\charscalex100 Bible. In that church men and women are canonized as s aints by the church only \line \up0 \expndtw-1\charscalex100 after they have died and have supposedly appeared after death and have \line \up0 \expnd tw-1\charscalex100 performed some kind of miracle. Yet in the Catholic Bible all of the Christians are \line \up0 \expndtw0\charscalex104 called saints dozens o f times. This is just one of the many situations in which \line \up0 \expndtw0\c harscalex105 tradition prevails over revelation. The story is told of an Irishma n who began \line \up0 \expndtw-2\charscalex100 reading the Bible and after a wh ile exclaimed: "Sure, I have been praying to Saint \line \up0 \expndtw-2\charsca lex100 Patrick all my life, and now I discover that I am Saint Patrick myself." \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex 103 2. \ul0\nosupersub\cf9\f10\fs24 Experiential Sanctification\ul0\nosupersub\c f8\f9\fs24 . This is the subjective aspect of sanctification. \line \up0 \expndt w-1\charscalex100 This aspect has to do with conduct. Paul states: "For this is the will of God, even \line \up0 \expndtw0\charscalex100 your sanctification, th at ye should abstain from fornication: that every one of you \line \up0 \expndtw 0\charscalex100 should know how to possess his vessel in sanctification and honor" \up0 \expndtw-3\charscalex100 (1 \par\pard\qj \li1800\ri1608\sb0\sl -280\slmult0 \up0 \expndtw0\charscalex100 Thessalonians 4:3, 4). The word sancti fication occurs in only three other verses \line \up0 \expndtw0\charscalex100 in our English New Testament. \up0 \expndtw-2\charscalex100 1 Corinthians \up 0 \expndtw0\charscalex100 1:30 was quoted above. 2 \par\pard\qj \li1800\ri16 08\sb0\sl-276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf12\f13\fs2 4 Thessalonians 2:13\ul0\nosupersub\cf8\f9\fs24 speaks of sanctification of the Spirit, which has to do with the \line \up0 \expndtw0\charscalex103 preliminary work of the Spirit in bringing salvation to the individual believer. \ul0\nosup ersub\cf12\f13\fs24 1 \line \up0 \expndtw0\charscalex102 Peter 1:2\ul0\nosupers ub\cf8\f9\fs24 is similar to the previous verse, showing how the elect come int o the \line \up0 \expndtw0\charscalex100 possession of salvation. This same word is translated holiness in Romans 6:19, \line \up0 \expndtw0\charscalex100 22; I Thessalonians 4:7; I Timothy 2:15; and Hebrews 12:14. All admonitions to \line \up0 \expndtw-1\charscalex100 godly living have reference to experiential sancti fication, even though the word is \line \up0 \expndtw-2\charscalex100 not used. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb137\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 432 \par\pard\sect\ sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg434}{\bkmkend Pg 434}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmul t0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex 102 \ul0\nosupersub\cf8\f9\fs24 3. \ul0\nosupersub\cf9\f10\fs24 Ultimate Sanctif ication\ul0\nosupersub\cf8\f9\fs24 . Although the word sanctification is not use d in the \line \up0 \expndtw-1\charscalex100 Bible for the final, perfected stat e of the believer in eternity, the idea is contained \line \up0 \expndtw0\charsc

alex100 in many passages which speak of our "being like Him," or our "being conf ormed \line \up0 \expndtw0\charscalex100 to the image of His Son," or of "being presented faultless before the presence of \line \up0 \expndtw-3\charscalex100 H is glory." \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 The Means of Sanctification \par\pard\qj \li1800\ sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmult0\fi347 \up0 \exp ndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 Sanctification is said to be by God\ul0\nosupersub\cf8\f9\fs24 . The Father sanc tifies\ul0\nosupersub\cf12\f13\fs24 (1 Thessalonians \up0 \expndtw0\charscalex1 02 5:23\ul0\nosupersub\cf8\f9\fs24 ). The Son sanctifies (\ul0\nosupersub\cf12\ f13\fs24 Ephesians 5:26; Hebrews 2:11; 13:12\ul0\nosupersub\cf8\f9\fs24 ). Th e Spirit \up0 \expndtw-3\charscalex100 sanctifies (\ul0\nosupersub\cf12\f13\fs24 Romans 15:16; 2 Thessalonians 2:13\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \ li1800\ri1608\sb261\sl-280\slmult0\fi347 \up0 \expndtw0\charscalex100 2. \ul0\no supersub\cf9\f10\fs24 Sanctification comes from union with Christ\ul0\nosupersub \cf8\f9\fs24 : ".. . sanctified in Christ Jesus" \up0 \expndtw-3\charscalex100 ( 1 Corinthians 1:2). \par\pard\qj \li1800\ri1621\sb261\sl-280\slmult0\fi343 \up0 \expndtw-1\charscalex100 3. \ul0\nosupersub\cf9\f10\fs24 Sanctification comes by the Word of God\ul0\nosupersub\cf8\f9\fs24 . "Sanctify them through thy truth: \up0 \expndtw-3\charscalex100 thy word is truth" (John 17:17). \par\pard\qj \li1 800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 4. \ul0\nosupersub\cf9\f10\fs24 Sanctification comes th rough the death of Christ and the shedding of His \line \up0 \expndtw0\charscale x105 blood\ul0\nosupersub\cf8\f9\fs24 . "By the which will we are sanctified thr ough the offering of the body of \line \up0 \expndtw-2\charscalex100 Jesus Chris t once for all" (Hebrews 10:10). "Wherefore, Jesus also, that he might \line \up 0 \expndtw0\charscalex106 sanctify the people with his own blood, suffered witho ut the gate" (Hebrews \line \up0 \expndtw-2\charscalex100 13:12). \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\sb38\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex102 5. \ul0\nosupersub\cf9\f10\fs24 Sanctification come s through faith\ul0\nosupersub\cf8\f9\fs24 . "Sanctified by faith that is in me" (Acts \up0 \expndtw-2\charscalex100 26:18). \par\pard\qj \li1800\sb0\sl-276\slm ult0 \par\pard\qj\li1800\ri1607\sb11\sl-276\slmult0\fi268 \up0 \expndtw0\charsca lex102 6. \ul0\nosupersub\cf9\f10\fs24 Believers may sanctify unbelievers\ul 0\nosupersub\cf8\f9\fs24 . "For the unbelieving husband is \line \up0 \expn dtw0\charscalex104 sanctified by the (believing) wife, and the unbelieving wife is sanctified by the \line \up0 \expndtw0\charscalex100 husband" (1 Corinthians 7:14). This does not mean that the unbeliever is saved \line \up0 \expndtw0\char scalex100 although it may result in his salvation. It simply means that he is af filiated with a \line \up0 \expndtw0\charscalex103 Christian environment, especi ally in being "one flesh" with his wife (Ephesians \line \up0 \expndtw-2\charsca lex100 5:31). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608 \sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 7. \ul0\nosupersub\cf9\f1 0\fs24 Believers may sanctify themselves\ul0\nosupersub\cf8\f9\fs24 . "Havi ng therefore these promises, \line \up0 \expndtw0\charscalex100 dearly belove d, let us cleanse ourselves from all filthiness of the flesh and spirit, \line \ up0 \expndtw0\charscalex102 perfecting holiness (sanctification) in the fear of God" (2 Corinthians 7:1). Such \line \up0 \expndtw-1\charscalex100 sanctificatio n of self results from yieldedness to God (\ul0\nosupersub\cf12\f13\fs24 Romans 6:13, 19; 12:1, 2\ul0\nosupersub\cf8\f9\fs24 ), \line \up0 \expndtw-2\charscalex 100 from reckoning self dead indeed unto sin (\ul0\nosupersub\cf12\f13\fs24 Roma ns 6:11\ul0\nosupersub\cf8\f9\fs24 ), from walking in the light \line \up0 \expn dtw-2\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 1 John 1:7\ul0\nosupersub\cf8 \f9\fs24 ); and from growth in grace (\ul0\nosupersub\cf12\f13\fs24 2 Peter 3:18 ; 2 Corinthians 3:18\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb264\sl -276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Erroneous Views of Sanctification \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li 1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupers ub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 Eradicationism\ul0\nosupersub\cf8 \f9\fs24 . Certain "holiness groups" teach that it is possible to kill or \line

\up0 \expndtw0\charscalex100 eradicate the sin nature completely, so that the pe rson is from that point onward \line \up0 \expndtw0\charscalex100 perfectly holy and free from sin. This is sometimes called a "second work of \par\pard\ql \li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb74\sl-230\slmult0 \up0 \expndtw-2 \charscalex100 \ul0\nosupersub\cf7\f8\fs20 433 \par\pard\sect\sectd\fs24\paperw1 2240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg435}{\bkmkend Pg435}\par\pard\qj \ li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li 1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li18 00\ri1608\sb118\sl-274\slmult0 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\ f9\fs24 grace." It is referred to as receiving the baptism of the Spirit, and is usually \line \up0 \expndtw0\charscalex104 associated with the speaking in tong ues. The teaching is based upon several \line \up0 \expndtw0\charscalex100 verse s of Scripture. Jesus told His disciples to tarry in Jerusalem until they were \ line \up0 \expndtw0\charscalex100 endued with power from on high (\ul0\nosupersu b\cf12\f13\fs24 Luke 24:49\ul0\nosupersub\cf8\f9\fs24 ). Hence, these people tea ch that it \line \up0 \expndtw-1\charscalex100 is necessary to tarry to receive this pentecostal experience, not realizing that the \line \up0 \expndtw0\charsca lex100 reason for the disciples' tarrying was not to agonize and pray and clean up their \line \up0 \expndtw0\charscalex103 lives so that the Holy Spirit could be given, but simply because Pentecost was \line \up0 \expndtw0\charscalex100 th e day the Holy Spirit was to make His advent into the world, and that day was \l ine \up0 \expndtw0\charscalex102 ten days off when Christ spoke this to them. Th ere is no more need of another \line \up0 \expndtw0\charscalex102 Pentecost than there is for another incarnation of the Son of God. This form of \line \up0 \ex pndtw0\charscalex105 holiness doctrine does not recognize the truth of positiona l sanctification, but \line \up0 \expndtw0\charscalex100 supposes that the belie ver must make himself sinless in this life in order to be fit \line \up0 \expndt w0\charscalex103 for heaven. Hebrews 12:14 is often quoted in support of this te aching: "Follow \line \up0 \expndtw0\charscalex100 peace with all men, and holin ess, without which no man shall see the Lord," not \line \up0 \expndtw0\charscal ex103 realizing that the only holiness which God can accept is that which we hav e in \line \up0 \expndtw-3\charscalex100 and through the Lord Jesus Christ. \par \pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmul t0\fi272 \up0 \expndtw-2\charscalex100 2. \ul0\nosupersub\cf9\f10\fs24 Antinomia nism\ul0\nosupersub\cf8\f9\fs24 . At the other extreme of the spiritual spectrum are those who \line \up0 \expndtw0\charscalex100 see only those passages of Scr ipture which speak of the perfect position which \line \up0 \expndtw0\charscalex 100 we have in Christ, from which they argue that they are already perfected so that \line \up0 \expndtw0\charscalex100 there is no place for growth in holiness . Perhaps few would openly admit to the \line \up0 \expndtw0\charscalex103 doctr ine of continuing in sin that grace might abound the more; rather, they no \line \up0 \expndtw0\charscalex107 longer recognize sin as sin. They feel that their liberty in Christ makes right \line \up0 \expndtw0\charscalex106 whatever they f eel inclined to do. Many people overreact to the extremes of \line \up0 \expndtw 0\charscalex100 holiness teaching and shy away from anything that sounds like sa nctification or \line \up0 \expndtw-3\charscalex100 holiness. \par\pard\qj \li18 00\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1604\sb1\sl-280\slmult0\fi268 \up0 \ expndtw0\charscalex105 Thiessen quotes someone as having said: "'Sinless perfection' is an \up0 \expndtw-3\charscalex100 unscriptural doctrine, so also is 'sinful imperfection.' \u8220?\ul0\super\cf22\f23\fs23 396 \par\pard\ql \li2 068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slmult0 \up0 \expndtw-3\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 Chafer states: \par\pard\qj \li2520\ri16 03\sb264\sl-276\slmult0\fi157 \up0 \expndtw-1\charscalex100 It may be concluded from these and many other Scriptures that a son of \line \up0 \expndtw0\charscal ex100 God need not sin. To that end the Savior died (Rom. 6:1-14). To that end \ line \up0 \expndtw0\charscalex100 Christians have a message written them (1 John 2:1-2). To that end they \line \up0 \expndtw0\charscalex100 are indwelt by the Spirit of God (Gal. 5:16). It is the purpose of the Father \line \up0 \expndtw-2 \charscalex100 that His children be free from sin in order that He may have fell

owship with \line \up0 \expndtw0\charscalex104 them, for "truly our fellowship i s with the Father and with His son Jesus \line \up0 \expndtw-3\charscalex100 Chr ist.\u8221? \ul0\super\cf22\f23\fs23 397 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi320 \up0 \expndtw0\charscalex1 00 \ul0\nosupersub\cf8\f9\fs24 Errors and extremes in sanctification teaching ca n only be avoided by clearly \line \up0 \expndtw0\charscalex100 distinguishing between positional sanctification, which is a divine act, and \line \up0 \expndtw-2\charscalex100 experiential sanctification, which is a process. The f ormer is perfect and complete \line \up0 \expndtw-2\charscalex100 and can never be improved upon; the later is imperfect and incomplete and \par\pard\ql \li1800 \sb0\sl-230\slmult0 \par\pard\ql\li1800\sb113\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 396\ul0\nosupersub\c f7\f8\fs20 Thiessen, op. cit., p. 383. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 397\ul0\nosupersub\cf7\f 8\fs20 Chafer, op. cit., Vol. VII, p. 282. \par\pard\ql \li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 434 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz378\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g436}{\bkmkend Pg436}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 requires constant diligence to mainta in growth and maturation. Only glorification \up0 \expndtw0\charscalex105 in the Day of Christ, when the Adamic nature will be forever put off, will bring \up0 \expndtw-3\charscalex100 about a sinless state, a complete and final sanctificat ion. \par\pard\ql \li1800\sb0\sl-391\slmult0 \par\pard\ql\li1800\sb20\sl-391\slm ult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 60\ul0\nosupersub \cf20\f21\fs32 ETERNAL SECURITY \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pa rd\qj\li1800\ri1608\sb30\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\ nosupersub\cf8\f9\fs24 The doctrine of Eternal Security is also known as the doctrine of the \line \up0 \expndtw-1\charscalex100 Perseverance of the Saints, which has been defined as the continuance in grace \line \up0 \expndtw0 \charscalex100 and certain salvation of those whom God effectually calls, accept s in Christ, and \line \up0 \expndtw0\charscalex100 sanctifies by His Spirit. Et ernal Security looks at the doctrine from the Godward \line \up0 \expndtw-1\char scalex100 side, showing that it is the power of God which keeps the saved person eternally \line \up0 \expndtw0\charscalex100 secure. Considered from the manwar d side, Perseverance emphasizes the fact \line \up0 \expndtw-1\charscalex100 tha t the saved person will hold out to the end. The use of the word Perseverance \l ine \up0 \expndtw-1\charscalex100 may give the impression that the continuance i n salvation is due to some work or \line \up0 \expndtw-1\charscalex100 merit on the part of man; therefore, it is believed that the term Eternal Security is \li ne \up0 \expndtw-1\charscalex100 to be preferred. Scripture emphasizes the fact that the credit for this continuance \line \up0 \expndtw0\charscalex100 belongs to God. Peter says that we are kept by the power of God (\ul0\nosupersub\cf12\f1 3\fs24 1 Peter 1:5\ul0\nosupersub\cf8\f9\fs24 ). \line \up0 \expndtw0\charscalex 100 Paul states that nothing past, present, or future will ever be able to separ ate us \line \up0 \expndtw0\charscalex100 from the love of God which is in Chris t Jesus our Lord (\ul0\nosupersub\cf12\f13\fs24 Romans 8:38, 39\ul0\nosupersub\c

f8\f9\fs24 ). Jude \line \up0 \expndtw0\charscalex102 closes his brief epistle w ith the benediction: "Now unto him that is able to keep \line \up0 \expndtw-1\ch arscalex100 you from falling and to present you faultless before the presence of his glory with \line \up0 \expndtw0\charscalex100 exceeding joy, to the only wi se God our Savior, be glory and majesty, dominion \line \up0 \expndtw0\charscale x100 and power, both now and ever" (Jude 24, 25). John declares: "Beloved, now a re \line \up0 \expndtw0\charscalex103 we the sons of God, and it doth not yet ap pear what we shall be: but we know \line \up0 \expndtw-1\charscalex100 that, whe n he shall appear, we shall be like him; for we shall see him as he is" (1 \line \up0 \expndtw-2\charscalex100 John 3:2). \par\pard\qj \li1800\sb0\sl-275\slmult 0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex 106 Generally speaking, Calvinism upholds the doctrine of Security, and \line \up0 \expndtw0\charscalex102 Arminianism opposes it. The one emphasizes sa lvation by grace entirely apart \line \up0 \expndtw0\charscalex100 from human works of merit, while the other stresses human free-will and \line \up0 \expndtw-1\charscalex100 synergism in salvation. The issue boils down to the simple question: "Is it \line \up0 \expndtw0\charscalex106 possible fo r one who has been truly saved to lose his salvation?" Of course, \line \up0 \ex pndtw-1\charscalex100 there are many in Christendom who will not go as far as to say that a person can \line \up0 \expndtw0\charscalex100 ever come to a point i n this life where he can say that he is saved. Anyone who \line \up0 \expndtw-1\ charscalex100 believes to any extent in justification by works must logically be lieve that he must \line \up0 \expndtw0\charscalex100 wait until life is ended t o discover whether he has done sufficient works to merit \line \up0 \expndtw0\ch arscalex105 salvation. Therefore, it shall be our purpose in this chapter to sho w first from \line \up0 \expndtw0\charscalex104 Scripture that it is possible to have the assurance of salvation in the here and \line \up0 \expndtw0\charscalex 100 now, to answer objections which have been raised, and to prove th at the \line \up0 \expndtw0\charscalex102 Scripture teaches that salvation is e ternal in character and cannot therefore be \line \up0 \expndtw-3\charscalex100 lost once it has been received. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\par d\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6 \f7\fs24 THE ASSURANCE OF SALVATION \par\pard\ql \li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupe rsub\cf7\f8\fs20 435 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\ sl-240{\bkmkstart Pg437}{\bkmkend Pg437}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \p ar\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slm ult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Assurance of salvation can come only from accepting the Scriptural teaching \up0 \expndtw0\c harscalex100 that salvation is the free gift of God's grace to undeserving sinne rs entirely apart \up0 \expndtw0\charscalex100 from any and all human works . This fact is plainly stated in a number of \up0 \expndtw-3\charscalex 100 passages. \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi268 \up0 \expnd tw0\charscalex103 1. \ul0\nosupersub\cf9\f10\fs24 Romans 3:19-28\ul0\nosupersub \cf8\f9\fs24 . This important passage ends: "Therefore we conclude \up0 \expndtw 0\charscalex107 that a man is justified by faith apart from the deeds of the law ." The apostle \up0 \expndtw0\charscalex100 shows that the believing sinner is j ustified freely by the grace of God and that he \up0 \expndtw-3\charscalex100 ha s nothing in which he can boast as a possessor of salvation. \par\pard\qj \li180 0\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-273\slmult0\fi268 \up0 \ expndtw-2\charscalex100 2\ul0\nosupersub\cf9\f10\fs24 . Romans 4:1-\ul0\nosupers ub\cf8\f9\fs24 5. This passage indicates that the great patriarch Abraham had \u p0 \expndtw0\charscalex108 no works of which he could boast before God, and that faith is counted for \up0 \expndtw-2\charscalex100 righteousness to the man who does not work for salvation, but simply believes on \up0 \expndtw-3\charscalex1 00 Him that justifies the ungodly. \par\pard\qj \li1800\ri1608\sb262\sl-280\slmu lt0\fi268 \up0 \expndtw0\charscalex100 3\ul0\nosupersub\cf9\f10\fs24 . Romans 8:

33-39\ul0\nosupersub\cf8\f9\fs24 . Here we learn that no one can lay anything to the charge \up0 \expndtw0\charscalex102 of God's elect, nor can anyone condemn one who is saved, due to the fact that \up0 \expndtw0\charscalex103 Christ is no w at the right hand of God making intercession for every such one, \up0 \expndtw 0\charscalex102 nor can any power in this life or in that to come ever separate such a one from \up0 \expndtw-3\charscalex100 the love of God which is in Christ Jesus our Lord. \par\pard\qj \li1800\ri1626\sb261\sl-280\slmult0\fi280 \up0 \ex pndtw0\charscalex100 4. \ul0\nosupersub\cf9\f10\fs24 Ephesians 2:8, 9\ul0\nosupe rsub\cf8\f9\fs24 . "For by grace are ye saved through faith, and that not of \up 0 \expndtw-2\charscalex100 yourselves: it is the gift of God; not of works, lest any man should boast." \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1 800\ri1608\sb19\sl-270\slmult0\fi268\tx3098 \up0 \expndtw0\charscalex100 5. \ul0 \nosupersub\cf9\f10\fs24 Titus \tab \up0 \expndtw0\charscalex100 3:5.\ul0\nosup ersub\cf8\f9\fs24 "Not by works of righteousness which we have done, but \line\up0 \expndtw0\charscalex100 according to his mercy he saved us, by the washing of regeneration, and \line \up0 \expndtw-3\charscalex100 re newing of the Holy Ghost." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\ li1800\ri1621\sb2\sl-280\slmult0\fi268 \up0 \expndtw-1\charscalex100 These and m any other Scriptures plainly teach that salvation is a free gift, and \up0 \expn dtw0\charscalex100 since one may receive a gift and know that he has it, so one may receive God's \up0 \expndtw-3\charscalex100 free gift and be assured that he possesses it. \par\pard\qj \li1800\ri1621\sb261\sl-280\slmult0\fi289 \up0 \expn dtw-1\charscalex100 The Bible plainly teaches Assurance. God wants His people to know that they \up0 \expndtw-3\charscalex100 are saved. \par\pard\qj \li1800\ri 1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 1\ul0\nosupersub\cf 9\f10\fs24 . 1 Thessalonians 1:5\ul0\nosupersub\cf8\f9\fs24 . "For our gospel ca me not unto you in word only, but \up0 \expndtw-3\charscalex100 also in power, a nd in the Holy Ghost, and in much assurance." \par\pard\qj \li1800\sb0\sl-280\sl mult0 \par\pard\qj\li1800\ri1614\sb1\sl-280\slmult0\fi272 \up0 \expndtw-1\charsc alex100 2. \ul0\nosupersub\cf9\f10\fs24 Colossians 2:2\ul0\nosupersub\cf8\f9\fs2 4 . "That their hearts might be comforted, being knit together in \up0 \expndtw2\charscalex100 love, and unto all riches of the full assurance of understanding .. ." \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\char scalex105 3. \ul0\nosupersub\cf9\f10\fs24 Hebrews 10:22.\ul0\nosupersub\cf8\f9\ fs24 "Let us draw near with a true heart in full assurance of \up0 \expndtw-2\c harscalex100 faith.. ." \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1 800\ri1608\sb37\sl-260\slmult0\fi276 \up0 \expndtw-1\charscalex100 4. \ul0\nosup ersub\cf9\f10\fs24 Hebrews 6:17, 18\ul0\nosupersub\cf8\f9\fs24 . "Wherein God, w illing more abundantly to show unto the \line \up0 \expndtw-1\charscalex100 heir s of promise the immutability of his counsel, confirmed it by an oath: that by \ par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 436 \par\pard\sect\se ctd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg438}{\bkmkend Pg43 8}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \ par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw0\charscalex100 \ul0 \nosupersub\cf8\f9\fs24 two immutable things, in which it was impossible for God to lie, we might have a \line \up0 \expndtw0\charscalex103 strong consolation, who have fled for refuge to lay hold of the hope set before \line \up0 \expndtw3\charscalex100 us." \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \ri1608\sb39\sl-260\slmult0\fi268 \up0 \expndtw-1\charscalex100 5. \ul0\nosupers ub\cf9\f10\fs24 1 John 5:13\ul0\nosupersub\cf8\f9\fs24 . "These things have I wr itten unto you that believe on the name \up0 \expndtw-2\charscalex100 of the Son of God, that ye may know that ye have eternal life." \par\pard\qj \li1800\sb0\s l-276\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-276\slmult0\fi268 \up0 \expndtw 0\charscalex102 Assurance comes only from a commitment of self to Jesus Christ a s Savior. \up0 \expndtw0\charscalex104 This means that there must be a genuine s piritual experience of accepting or \up0 \expndtw0\charscalex100 receiving Jesus Christ as Savior. It is not sufficient merely to give mental assent \up0 \expnd

tw-1\charscalex100 to the facts of the Bible, or to join a religious organizatio n, or to be baptized. One \up0 \expndtw-2\charscalex100 must recognize himself a s a lost and condemned sinner, without God and without \up0 \expndtw0\charscalex 100 hope, and voluntarily entrust self to Jesus Christ on the basis of His redee ming \up0 \expndtw0\charscalex103 death. When one does this, God does His work o f regeneration, imparting His \up0 \expndtw-1\charscalex100 Spirit to the believ er. Therefore Paul can say: "For ye have not received the spirit \up0 \expndtw0\ charscalex102 of bondage again to fear; but ye have received the Spirit of adopt ion (sonship), \up0 \expndtw0\charscalex100 whereby we cry, Abba, Father. The Sp irit himself beareth witness with our spirit, \up0 \expndtw-3\charscalex100 that we are the children of God." \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \ex pndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 OBJECTIONS STATED AND ANSWERED \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\ slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 There are three general reasons why some Christians oppose the doctrine of \up0 \expndtw0 \charscalex102 Eternal Security, or, as some call it, the doctrine of once saved , always saved. \up0 \expndtw0\charscalex102 The first to be considered is the a rgument from the supposed harmful effect of \up0 \expndtw0\charscalex104 the tea ching; next is the argument from experience; and thirdly the argument \up0 \expn dtw-3\charscalex100 from certain Scriptures. \par\pard\ql \li1800\sb0\sl-276\slm ult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 The Argument from the Practical Effect of Security Teachin g \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb10\sl-275 \slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 It is ar gued that this doctrine makes the Christian careless of his manner of \line \up0 \expndtw0\charscalex100 life; that since nothing that he does can cause him to lose salvation, he will feel \line \up0 \expndtw0\charscalex100 free to indulge in the pleasures of sin. Some advocates of Eternal Security have \line \up0 \exp ndtw-2\charscalex100 very unwisely made statements that they could steal and mur der and do the most \line \up0 \expndtw-1\charscalex100 dastardly crimes and tha t they would still be saved. Now a wise father in trying to \line \up0 \expndtw0 \charscalex108 convey his undying love to his son would never tell him, "Son, it makes no \line \up0 \expndtw0\charscalex107 difference to me what you do with y our life; you can throw it away on drink, \line \up0 \expndtw0\charscalex100 dru gs, and women, but you will still be my son." The father may feel in his heart, \line \up0 \expndtw0\charscalex100 in the eventuality that his son did fall into such great sin, he would still stand by \line \up0 \expndtw-1\charscalex100 him and treat him as his son, but it would matter greatly to the father how the son \line \up0 \expndtw-2\charscalex100 lived his life. God is a wise Father and we would never expect to hear Him saying \line \up0 \expndtw0\charscalex100 in Scr ipture: "Regardless of what a Christian does he cannot lose his salvation." \lin e \up0 \expndtw0\charscalex100 It matters a great deal to God how His children l ive and He never uses terms or \line \up0 \expndtw0\charscalex102 expressions in His Word which would give liberty to His children to commit sin. \line \up0 \ex pndtw0\charscalex100 There is much that the Christian can lose, and Paul in deal ing with this question \line \up0 \expndtw0\charscalex102 in 1 Corinthians 3: 10 -18 states that a Christian's works, if worthless, will all be \line \up0 \expnd tw-2\charscalex100 burned, and he shall suffer loss, "but he himself shall be sa ved, yet so as by fire." \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\ fs20 437 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmk start Pg439}{\bkmkend Pg439}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\l i1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \e xpndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Paul has many warnings to bel ievers, not to deceive themselves, for whatsoever \line \up0 \expndtw0\charscale x105 a Christian sows he is also going to reap (\ul0\nosupersub\cf12\f13\fs24 G alatians 6:7, 8\ul0\nosupersub\cf8\f9\fs24 ). The Scriptural \line \up0 \expnd tw0\charscalex104 doctrine of Security must always be balanced with the truth of

God's parental \line \up0 \expndtw0\charscalex100 discipline within the fami ly of God. When the doctrine is presented in this \line \up0 \expndtw0\ charscalex105 manner, there can be no objection that it encourages or leads to c areless or \line \up0 \expndtw-3\charscalex100 sinful living. \par\pard\ql \li18 00\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\cha rscalex100 \ul0\nosupersub\cf6\f7\fs24 The Argument from Experience \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 There are always cases to be cited of those who once were Christians and \line \up0 \expndtw0\charscale x103 have now fallen away. Is not this practical proof that Security is untrue? There \line \up0 \expndtw0\charscalex103 are at least two difficulties with this argument. In the first place only God really \line \up0 \expndtw0\charscalex100 knows who is saved and who is not. All we can go by is a man's profession, and \line \up0 \expndtw-2\charscalex100 there are many false professions in every re alm of life. If we cannot be absolutely \line \up0 \expndtw0\charscalex102 sure who is saved, then we cannot be sure that anyone has lost salvation. The \line \ up0 \expndtw-1\charscalex100 fact that a man raised his hand or went forward in an evangelistic service, or that \line \up0 \expndtw-1\charscalex100 he joined t he church or taught a Sunday School class or even became a minister \line \up0 \ expndtw-1\charscalex100 is no proof that he was ever saved. The other difficulty with this kind of argument \line \up0 \expndtw0\charscalex105 is that one whom we may have judged to have lost his salvation may be in a \line \up0 \expndtw-1\ charscalex100 temporary state of rebellion against the Father's will and may lat er be restored to \line \up0 \expndtw-2\charscalex100 fellowship. \par\pard\qj \ li1800\ri1608\sb264\sl-276\slmult0\fi308 \up0 \expndtw0\charscalex100 The classi c example from Scripture which is usually cited in proof of this view \line \up0 \expndtw0\charscalex103 is Judas Iscariot. Was he not one of Jesus' disciples, and did he not die as an \line \up0 \expndtw-2\charscalex100 unsaved man? It is true he was chosen as a disciple, but it is very evident that he \line \up0 \exp ndtw0\charscalex100 was never saved. Jesus prayed for His own, as he prayed for Peter that his faith \line \up0 \expndtw0\charscalex104 fail not, but He did not pray for Judas. The fact that Satan entered into Judas \line \up0 \expndtw0\cha rscalex107 (\ul0\nosupersub\cf12\f13\fs24 John 13:27\ul0\nosupersub\cf8\f9\fs24 ) is also evidence that he was not a child of God. But the most \line \up0 \exp ndtw-1\charscalex100 evident proof of the true spiritual condition of this man i s to be found in the words \line \up0 \expndtw0\charscalex102 of Christ in John 6:64, 70, 71: "But there are some of you who believe not. For \line \up0 \expndt w-1\charscalex100 Jesus knew from the beginning who they were that believed not, and who should \line \up0 \expndtw0\charscalex100 betray him .... Jesus answere d them, Have I not chosen you twelve, and one of \line \up0 \expndtw-2\charscale x100 you is a devil? He spake this of Judas Iscariot the son of Simon: for he it was that \line \up0 \expndtw0\charscalex105 should betray him, being one of the twelve." Further evidence is seen on the \line \up0 \expndtw0\charscalex100 occ asion when Mary anointed the feet of Jesus with the costly ointment in John \lin e \up0 \expndtw0\charscalex100 12:1-6. Judas objected, saying, "Why was no t this ointment sold for three \line \up0 \expndtw0\charscalex102 hundred p ence, and given to the poor? This he said, not because he cared for \line \up0 \ expndtw0\charscalex102 the poor; but because he was a thief, and had the bag, an d bare what was put \line \up0 \expndtw-1\charscalex100 therein." No further pro of should be needed to show that Judas was never saved \line \up0 \expndtw-2\cha rscalex100 and therefore could not have lost what he never had. \par\pard\ql \li 1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\f s24 The Argument from Certain Scriptures \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi335 \up0 \expndtw0\charscalex10 8 \ul0\nosupersub\cf8\f9\fs24 A number of proof texts are generally quoted to di sprove the doctrine of \up0 \expndtw-3\charscalex100 Security. These may be clas sified under six general heads: \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 438 \par\pard\sect\sectd\fs

24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg440}{\bkmkend Pg440}\par \pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\ pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pa rd\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosup ersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 Those Applying to Some Other D ispensation\ul0\nosupersub\cf8\f9\fs24 . Many of the warnings from the \line \up 0 \expndtw0\charscalex106 Old Testament and the Gospels have to do, not with sou l salvation, but with \line \up0 \expndtw0\charscalex103 physical consequences o f breaking the law (cf. \ul0\nosupersub\cf12\f13\fs24 Ezekiel 33:13\ul0\nosupers ub\cf8\f9\fs24 ). The curse of a \line \up0 \expndtw-1\charscalex100 broken law brought physical death upon many who no doubt were saved people. \line \up0 \exp ndtw0\charscalex100 Saints today die physically because of the curse of sin, but that does not mean \line \up0 \expndtw0\charscalex100 that they are not sav ed. Other warnings, such as \ul0\nosupersub\cf12\f13\fs24 Matthew 18:23-35; 24 :13; \line \up0 \expndtw-2\charscalex100 24:25-30\ul0\nosupersub\cf8\f9\fs24 , e tc., refer to a time after the Church is taken out of the world. \par\pard\qj \l i1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi143 \u p0 \expndtw0\charscalex100 2. \ul0\nosupersub\cf9\f10\fs24 Those Applying to Unr egenerate Teachers of the Last Days\ul0\nosupersub\cf8\f9\fs24 . Many churches \ up0 \expndtw0\charscalex106 of Christendom are filled with such teachers and pre achers today. They are \up0 \expndtw-1\charscalex100 described in such passages as \ul0\nosupersub\cf12\f13\fs24 I Timothy 4:1, 2; 2 Peter 2:22; Jude 17-19\ul0\ nosupersub\cf8\f9\fs24 . These \up0 \expndtw-2\charscalex100 men were never save d in the first place. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li180 0\ri1608\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 3. \ul0\nosupersu b\cf9\f10\fs24 Those Applying to Rewards and not to Salvation\ul0\nosupersub\cf8 \f9\fs24 . \ul0\nosupersub\cf12\f13\fs24 I Corinthians 3:11-15; \up0 \expndtw-3 \charscalex100 9:24-27; \up0 \expndtw-2\charscalex100 2 Corinthians \up0 \expnd tw-3\charscalex100 5:9, \up0 \expndtw-2\charscalex100 10; Colossians \up0 \expn dtw-3\charscalex100 3:24, \up0 \expndtw-1\charscalex100 25\ul0\nosupersub\cf8\f9 \fs24 are examples of such \par\pard\qj \li1800\ri1608\sb0\sl-280\slmult0 \ up0 \expndtw0\charscalex102 passages. Salvation is entirely apart from all of ma n's good works. No man will \up0 \expndtw0\charscalex100 ever receive salvation as a reward for what he has done. But after one is saved \up0 \expndtw0\charscal ex108 he will receive a reward for faithfulness, or suffer loss of re ward for \up0 \expndtw-3\charscalex100 unfaithfulness, but this will in no way affect his eternal salvation. \par\pard\qj \li1800\ri1608\sb266\sl-275\slmult0\f i268 \up0 \expndtw0\charscalex107 4. \ul0\nosupersub\cf9\f10\fs24 Those that Wa rn Believers of Things They May Lose\ul0\nosupersub\cf8\f9\fs24 . Believers are in \up0 \expndtw0\charscalex100 danger of losing many blessings which the Lord h as provided for them. Any sin, \up0 \expndtw0\charscalex106 disobedience, lack o f faith, neglect of the Word of God, or prayerlessness is \up0 \expndtw-1\charsc alex100 bound to result in loss of joy, loss of power, loss of fruitfulness, los s of fellowship, \up0 \expndtw-2\charscalex100 and loss of reward. Typical of su ch warnings is \ul0\nosupersub\cf12\f13\fs24 Colossians 2:4, 8, 18\ul0\nosupersu b\cf8\f9\fs24 . \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \exp ndtw0\charscalex104 5. \ul0\nosupersub\cf9\f10\fs24 Those that Warn Unbelievers\ ul0\nosupersub\cf8\f9\fs24 . When God says, for example: "For if God \up0 \expnd tw0\charscalex102 spared not the natural branches (Israel), take heed lest he al so spare not thee \up0 \expndtw0\charscalex100 (Gentiles)," (Romans 11:21), He i s not warning Gentiles that they may lose their \up0 \expndtw0\charscalex107 sal vation. Rather, He is warning the whole Gentile world, which in this new \up0 \e xpndtw0\charscalex104 dispensation has come into the place of great spiritual pr ivilege, that God will \up0 \expndtw0\charscalex102 cast the Gentiles aside as H e did Israel, if they do not believe. This passage is \up0 \expndtw0\charscalex1 00 not dealing with personal salvation but with national privilege. In the futur e, after \up0 \expndtw0\charscalex102 the great tribulation, God is going to res tore Israel to her place of privilege and \up0 \expndtw-3\charscalex100 priority over the Gentile nations. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex104 6. \ul0\nosupersub\cf9\f10\fs24 Those that Prove Christ

ian Profession by Fruit-bearing\ul0\nosupersub\cf8\f9\fs24 . \ul0\nosupersub\cf1 2\f13\fs24 John 8:31; 15:6; I \up0 \expndtw0\charscalex100 Corinthians 15:1, 2 ; Hebrews 3:6, 14; James 2:14-26; 2 Peter 1:10\ul0\nosupersub\cf8\f9\fs24 ; Colo ssians \up0 \expndtw0\charscalex102 1:23 are typical. If there has been the work of regeneration in the heart there is \up0 \expndtw-1\charscalex100 bound to be some manifestation of that new, Divine life, just as surely as the new \up0 \ex pndtw-2\charscalex100 born babe will cry or give other indication that it is ali ve. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charsc alex102 7. \ul0\nosupersub\cf9\f10\fs24 Special Passages\ul0\nosupersub\cf8\f9\f s24 . The following passages claim special attention, as the \up0 \expndtw-3\cha rscalex100 main passages used to disprove Security: \par\pard\ql \li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscale x100 \ul0\nosupersub\cf7\f8\fs20 439 \par\pard\sect\sectd\fs24\paperw12240\paper h15840\pard\sb0\sl-240{\bkmkstart Pg441}{\bkmkend Pg441}\par\pard\qj \li1800\sb0 \sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\s l-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\ sb128\sl-272\slmult0\fi276 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 Hebrews 6:4-6: "For as touching those who were once enlightened and tasted \up0 \expndtw0\charscalex100 of the heavenly gift, and were made partakers of th e Holy Spirit, and tasted the \up0 \expndtw0\charscalex102 good word of God, and the powers of the age to come, and then fell away, it is \up0 \expndtw-1\charsc alex100 impossible to renew them again to repentance; seeing (the while , marginal \up0 \expndtw0\charscalex105 reading) they crucify to themselves the Son of God afresh, and put him to an \up0 \expndtw-3\charscalex100 open shame." (A.S.V.) \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb1 1\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 If this passage proves the p ossibility of losing salvation, it also proves the \line \up0 \expndtw0\charscal ex100 impossibility of ever regaining it. In order to understand just what it do es teach it \line \up0 \expndtw0\charscalex100 is necessary to go back to Israel 's provocation of God at Kadesh-barnea, which \line \up0 \expndtw0\charscalex105 was alluded to in Hebrews 3 and 4. This was the great crisis in the history of \line \up0 \expndtw0\charscalex100 ancient Israel as they were ready to e nter the Promised Land and was a \line \up0 \expndtw0\charscalex102 foresh adowing of that greater crisis which confronted the Hebrew nation when \line \up 0 \expndtw-1\charscalex100 this was written, namely that of entering into the pr omised Kingdom through their \line \up0 \expndtw0\charscalex103 Messiah, Jesus C hrist. In Numbers 14, Israel had been enlightened, they had \line \up0 \expndtw2\charscalex100 tasted of the fruits of Canaan, they had experienced miraculous powers, they had \line \up0 \expndtw0\charscalex104 tasted the good word of God, but they turned back in unbelief because of the \line \up0 \expndtw-1\charscale x100 giants in the land. In the same manner Israel at Pentecost had been enlight ened \line \up0 \expndtw0\charscalex102 by the outpouring of the Holy Spirit, th ey had tasted the heavenly gift, and they \line \up0 \expndtw0\charscalex103 had experienced the miraculous powers of the coming Kingdom age, and that \line \up 0 \expndtw-2\charscalex100 generation also had turned back in unbelief. After th e provocation in Numbers 14, \line \up0 \expndtw0\charscalex100 God closed the d oor to their going into Canaan and told them they would all die \line \up0 \expn dtw-1\charscalex100 in the wilderness. Nevertheless, in spite of the fact that G od had told them it was \line \up0 \expndtw0\charscalex108 now impossible for th em to be renewed, they presumed to go up, but were \line \up0 \expndtw0\charscal ex103 smitten by their enemies. Just so in the days when Hebrews was written, Go d \line \up0 \expndtw-2\charscalex100 closed the door to the Messianic Kingdom w hen Israel hardened their hearts, and \line \up0 \expndtw-2\charscalex100 God se nt blindness upon them and told them it was now impossible to enter in. \par\par d\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1601\sb1\sl-280\slmult0\fi 268 \up0 \expndtw-2\charscalex100 It should be evident that no one today could duplicate the experience of \line \up0 \expndtw-3\charscalex100 Hebre ws 6 any more than he could that of Numbers \up0 \expndtw-3\charscalex1

00 14. National Israel \par\pard\qj \li1800\ri1608\sb7\sl-272\slmult0 \up0 \ex pndtw0\charscalex104 committed the unpardonable sin of rejecting the Holy Spirit 's testimony to the \up0 \expndtw-1\charscalex100 risen Messiah after Penteco st, and according to Romans 11 they are now \up0 \expndtw-1\charscalex10 0 blinded and cast away until the fulness of the Gentiles comes in. No one today is \up0 \expndtw-1\charscalex100 tasting the powers of the Kingdom age and ther efore it follows that since none of \up0 \expndtw0\charscalex102 the conditions laid down in Hebrews 6:4-6 are being met today, neither are the \up0 \expndtw-3\ charscalex100 consequences. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj \li1800\ri1608\sb2\sl-280\slmult0\fi402 \up0 \expndtw0\charscalex103 Hebrews 10 :26, 27: "For if we sin willfully after that we have received the \up0 \expndtw -1\charscalex100 knowledge of the truth, there remaineth no more a sacrifice for sins, but a certain \up0 \expndtw0\charscalex103 fearful expectation of judgmen t and a fierceness of fire which shall devour the \up0 \expndtw-3\charscalex100 adversaries." (A.S.V.) \par\pard\qj \li1800\ri1608\sb266\sl-273\slmult0\fi303 \u p0 \expndtw-1\charscalex100 Here again it is necessary to understand that these Hebrews were confronted \line \up0 \expndtw-2\charscalex100 with the great cr isis mentioned in the sixth chapter. They had received the \line \up0 \ expndtw0\charscalex103 knowledge of the truth at Pentecost, but that does not me an that they were all \line \up0 \expndtw-2\charscalex100 saved. Insecurity teac hers usually interpret this passage as though it had said: "If \par\pard\ql \li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2 \charscalex100 \ul0\nosupersub\cf7\f8\fs20 440 \par\pard\sect\sectd\fs24\paperw1 2240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg442}{\bkmkend Pg442}\par\pard\qj \ li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li 1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li18 00\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\ f9\fs24 we sin wilfully after that we have been saved, there remaineth no more \line \up0 \expndtw0\charscalex100 forgiveness of sins." The wilful s in of Hebrews was the crucifying afresh the Son \line \up0 \expndtw0\charscalex1 00 of God, by rejecting His once-for-all sacrifice. If they rejected that sacrif ice there \line \up0 \expndtw0\charscalex103 was no other sacrifice they could t urn to, because God had now disowned the \line \up0 \expndtw-1\charscalex100 sac rifices of the law and was ready to destroy Jerusalem and the temple, making \li ne \up0 \expndtw0\charscalex100 it impossible for them to offer animal sacrifice s. Having no sacrifice for his sins, \line \up0 \expndtw-2\charscalex100 therefo re, the Israelite had nothing to anticipate but fiery indignation. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi335 \ up0 \expndtw0\charscalex105 Mathew 24:13: "But he that shall endure unto the en d, the same shall be \up0 \expndtw-3\charscalex100 saved." \par\pard\qj \li1800\ ri1608\sb263\sl-277\slmult0\fi263 \up0 \expndtw0\charscalex100 What "end" is her e meant, and what "salvation" is in view? The disciples had \line \up0 \expndtw0 \charscalex100 asked "What shall be the sign of thy coming, and of the end of th e age?" (vs. 3) \line \up0 \expndtw0\charscalex102 Jesus tells them of many thin gs which will take place before His coming, but in \line \up0 \expndtw0\charscal ex100 vs. 6 He says: "but the end is not yet." The end of what? Of the age, of c ourse. \line \up0 \expndtw-1\charscalex100 And then He says in vs. 14, "And this gospel of the kingdom shall be preached in \line \up0 \expndtw0\charscalex100 a ll the world for a witness unto all nations, and then shall the end come." Again , \line \up0 \expndtw0\charscalex103 He means the end of the age. And in vs. 13 when He speaks of enduring unto \line \up0 \expndtw0\charscalex100 the end, what end does He mean? Surely He is still talking about the end of the \line \up0 \e xpndtw-2\charscalex100 age. \par\pard\qj \li1800\ri1577\sb264\sl-277\slmult0\fi2 68 \up0 \expndtw0\charscalex102 This verse was spoken to those kingdom disciples who will pass through the \line \up0 \expndtw-1\charscalex100 tribulation after the Church has been raptured out of the world. Those who stand \line \up0 \expn dtw0\charscalex106 true and refuse to take the mark of the Beast will be saved b y the coming of \line \up0 \expndtw0\charscalex102 Christ and will enter into th e kingdom. They will have endured to the end of the \line \up0 \expndtw-2\charsc

alex100 age. The age will end with the second coming of Christ as Ki ng. The new \line \up0 \expndtw0\charscalex102 Millennial age will then be ush ered in. But there will not be a single member of \line \up0 \expndtw0\charscale x104 the Body of Christ on earth at the end of the age; therefore no believer of this \line \up0 \expndtw0\charscalex104 dispensation could endure to the end of the age. It is impossible to apply this \line \up0 \expndtw-2\charscalex100 ver se to the Church without putting the Church through the Great Tribulation. \par\ pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi327 \up0 \expndtw0\charscalex100 G alatians 5:4: "Christ is become of no effect unto you, whosoever of you are \up0 \expndtw-3\charscalex100 justified by the law; ye are fallen from grace." \par\ pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\slmult0 \fi350 \up0 \expndtw-1\charscalex100 This verse is often quoted to teach that a Christian who commits sin falls from \line \up0 \expndtw0\charscalex100 grace an d is lost. But the verse says that those who try to justify themselves by \line \up0 \expndtw0\charscalex100 keeping the law have fallen from grace. The Galatia ns were guilty of reverting to \line \up0 \expndtw0\charscalex103 the principles of the law after they had apparently been saved by the grace of \line \up0 \exp ndtw0\charscalex100 God. Law and grace are mutually exclusive (cf. \ul0\nosupers ub\cf12\f13\fs24 Romans 11:6\ul0\nosupersub\cf8\f9\fs24 ). Hence one who \line \ up0 \expndtw0\charscalex103 goes back to the law as a means either of justification or sanctification \line \up0 \expndtw0\charscalex106 necessarily . falls away from grace. Falling from grace does not mean losing \line \up0 \exp ndtw0\charscalex103 salvation. In fact, Paul doubted that some of these Galatians had really \line \up0 \expndtw-1\charscalex100 experienced the new birth (\ul0\nosupersub\cf12\f13\fs24 4:19, 20\ul0\nosupersub\cf8\f9\fs24 ). Save d people, through false teaching, may \line \up0 \expndtw0\charscalex103 fall aw ay from grace doctrine, but this is vastly different from falling away from \lin e \up0 \expndtw-3\charscalex100 salvation. \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 441 \par\pard\se ct\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg443}{\bkmkend Pg443}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\sl mult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmu lt0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi335 \up0 \expndtw0\charsca lex107 \ul0\nosupersub\cf8\f9\fs24 John 15:6: "If a man abide not in me, he is c ast forth as a branch, and is \up0 \expndtw-1\charscalex100 withered; and men gather them, and cast them into the fire, and they are \up0 \expndtw2\charscalex100 burned." \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li 1800\ri1608\sb13\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex106 In the figure of speech which Jesus here employs all men are pictured as \line \up0 \expndtw0 \charscalex100 branches. But only those branches that are vitally joined to Chri st can bear fruit. \line \up0 \expndtw0\charscalex100 There is no thought expres sed of cutting off branches. The branches which are \line \up0 \expndtw-1\charsc alex100 not abiding in Christ were never in Him to begin with. Branches that are in Christ \line \up0 \expndtw0\charscalex103 and are not bearing fruit (vs. 2 ), He taketh away. The verb translated "taketh \line \up0 \expndtw-1\charscalex1 00 away" is rendered "taketh up" or "lifteth up" 39 times in the New Testament. This \line \up0 \expndtw0\charscalex100 may refer to the vinedresser lifting up a trailing branch from the ground so that it \line \up0 \expndtw0\charscalex100 can bear fruit, or, as some think, a disciplinary action, similar to that in \up0 \expndtw-3\charscalex100 1 \par\pard\qj \li1800\ri1608\sb2\sl-280 \slmult0 \up0 \expndtw0\charscalex100 Corinthians 11:30. We can be sure that Jes us is not here teaching the opposite \up0 \expndtw-3\charscalex100 of what He ta ught in \ul0\nosupersub\cf12\f13\fs24 John 6:39,40; 10:27, 28\ul0\nosupersub\cf8 \f9\fs24 ;and \ul0\nosupersub\cf12\f13\fs24 17:11, 12. \par\pard\qj \li1800\ri16 08\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f 9\fs24 Colossians 1:23: "If ye continue in the faith grounded and settled, and be \up0 \expndtw-3\charscalex100 moved not away from the hope of the gospel .... " \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276

\slmult0\fi267 \up0 \expndtw-2\charscalex100 The word "if" does not always invol ve doubt. In the grammatical construction of \up0 \expndtw0\charscalex103 this s entence "if" (\ul0\nosupersub\cf9\f10\fs24 ei\ul0\nosupersub\cf8\f9\fs24 ) is fo llowed by the indicative mood, which means that the \up0 \expndtw0\charscalex102 hypothesis is assumed as an actual fact, the condition being unfulfilled, but n o \up0 \expndtw0\charscalex102 doubt being cast on the supposition. The same con struction is used in ch. 2:20 \up0 \expndtw0\charscalex105 and 3:1: "if ye be de ad with Christ," and "if ye then be risen with Christ." The \up0 \expndtw0\chars calex103 same is true in 1 Corinthians 15:12-19: "if Christ be preached," "if th ere be no \up0 \expndtw0\charscalex104 resurrection," etc. Paul was not casting doubt on whether the Colossians had \up0 \expndtw0\charscalex100 been crucified with Christ or had risen with Him. In this construction we could as \up0 \expndt w0\charscalex106 well translate: "since you died with Christ," and "since you ro se with Christ." \up0 \expndtw0\charscalex108 Hence, Paul was saying in 1:23: " since you continue in the faith," or "if ye \up0 \expndtw-3\charscalex100 contin ue in the faith, which ye surely will." \par\pard\ql \li1800\sb264\sl-276\slmult 0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Basis of Insecur ity Teaching \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\ sb7\sl-277\slmult0\fi402 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs2 4 1\ul0\nosupersub\cf9\f10\fs24 . Inadequate concept of salvation\ul0\nosupersub \cf8\f9\fs24 . Many Christians think of salvation as \up0 \expndtw0\charscalex10 9 being simply the forgiveness of sins; hence, if further sin is committed it is \up0 \expndtw0\charscalex100 naturally felt that should they die before doing s omething to get forgiveness they \up0 \expndtw0\charscalex100 would be lost. But salvation involves many other things which are not related to \up0 \expndtw0\ch arscalex100 or affected by the forgiveness of sins: regeneration, membership in the family of \up0 \expndtw-2\charscalex100 God, baptism into the Body of Christ and into His death; justification, sealing, and \up0 \expndtw-2\charscalex100 m uch more. The committing of a sin cannot reverse all of these works which God \u p0 \expndtw-3\charscalex100 has done in the behalf of every believer. \par\pard\ qj \li1800\ri1608\sb265\sl-275\slmult0\fi335 \up0 \expndtw0\charscalex103 2. \ul 0\nosupersub\cf9\f10\fs24 Exalted View of Human Will\ul0\nosupersub\cf8\f9\fs24 . There are those that hold what is known as \line \up0 \expndtw0\charscalex104 "conditional security," that is, that the believer is secure in Christ as far as his \line \up0 \expndtw0\charscalex103 safekeeping is concerned, but that the C hristian still has a free will and at any \line \up0 \expndtw0\charscalex100 tim e he decides to, he may "step out of Christ" and be lost again. They say that \l ine \up0 \expndtw-1\charscalex100 no man can pluck us out of God's hand (John 10 :29), but we are free to jump out \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersu b\cf7\f8\fs20 442 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl240{\bkmkstart Pg444}{\bkmkend Pg444}\par\pard\qj \li1800\sb0\sl-274\slmult0 \pa r\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\ pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult 0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 of our own accord. It is well to remember that man's will is not supreme over \up0 \expndtw-1\charsca lex100 God's will. Jesus has a will also, and He prayed in John 17:24: "Father, \ul0\nosupersub\cf9\f10\fs24 I will\ul0\nosupersub\cf8\f9\fs24 that \up0 \expnd tw0\charscalex107 they also, whom thou hast given me, be with me where I am; tha t they may \up0 \expndtw0\charscalex108 behold my glory, which thou hast given m e: for thou lovedst me before the \up0 \expndtw0\charscalex107 foundation of the world." We can be sure that Christ's will is not going to be \up0 \expndtw-1\ch arscalex100 defeated. The Body of Christ will not be maimed by missing members i n eternity. \up0 \expndtw-1\charscalex100 Again, it is well to remember all of t he works of God in salvation before speaking \up0 \expndtw-3\charscalex100 of a true believer losing his salvation. \par\pard\ql \li1800\sb265\sl-276\slmult0 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONCLUSION \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \ up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Much of a positive natur

e regarding the Eternal Security of the believer has \up0 \expndtw0\charscalex10 4 already been stated in answering objections. In conclusion it will be helpful to \up0 \expndtw-3\charscalex100 look at salvation in its three tenses. \par\par d\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf6\f7\fs24 Salvation as a Past, Finished Fact \par\pard\qj \li1800\sb0\sl-275\s lmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\chars calex103 \ul0\nosupersub\cf8\f9\fs24 The moment a person accepts Christ he is sa ved. This is an instantaneous \line \up0 \expndtw0\charscalex100 action. The per son is clothed with the righteousness of God and is just as fit for \line \up0 \ expndtw0\charscalex105 heaven as Christ Himself. Every person is either saved or lost. There are no \line \up0 \expndtw-2\charscalex100 degrees to this aspect o f salvation. This salvation can never be lost. It is eternally \line \up0 \expnd tw-3\charscalex100 secure. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\ li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\f s24 Salvation as a present process \par\pard\qj \li1800\ri1608\sb264\sl-276\slmu lt0\fi267 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This aspect of salvation has to do with the application of the gospel to the daily \line \up 0 \expndtw0\charscalex100 life, resulting in deliverance or salvation from the p ower of sin. This is a process. \line \up0 \expndtw-1\charscalex100 Believers a re on a continuum anywhere from complete victory to complete \line \up0 \expndtw-2\charscalex100 defeat, and each individual may vary from day to day. It is here that Philippians 2: \line \up0 \expndtw0\charscalex104 12, 13 fits: " Work out your own salvation with fear and trembling; for it is God \line \up0 \e xpndtw0\charscalex108 which worketh in you both to will and to do of his good pl easure." God has \line \up0 \expndtw0\charscalex102 worked the salvation in us, and now He asks us to work it out in our daily lives. \line \up0 \expndtw0\chars calex108 Some work it out to a greater extent than others, but none can work \ul 0\nosupersub\cf9\f10\fs24 for\ul0\nosupersub\cf8\f9\fs24 his \line \up0 \expndt w-2\charscalex100 salvation. There are spiritual saints and there are carnal sai nts. The very fact that \line \up0 \expndtw0\charscalex104 the Bible anticipates the Christian's sins and failures and gives the remedy is \line \up0 \expndtw0\ charscalex100 proof that present tense salvation is not perfect, and that our pe rfect standing in \line \up0 \expndtw-2\charscalex100 the once for all past tens e salvation is not affected by our manner of life. \par\pard\ql \li1800\sb0\sl-2 76\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Salvation as a Future Fulfillment \par\pard\qj \li18 00\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi279 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "Now is our salvation neare r than when we believed" (Romans 13:11). As past \line \up0 \expndtw-1\charscale x100 tense salvation is from the penalty of sin, and present tense salvation is from the \line \up0 \expndtw0\charscalex105 power of sin, future tense salvation will be from the presence of sin. This will \line \up0 \expndtw0\charscalex100 occur at His coming for the members of His Body, when the believer will receive \line \up0 \expndtw0\charscalex100 his spiritual body which will contain no prin ciple of sin whatsoever. We are called \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb103\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 443 \par\pard\sect\s ectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg445}{\bkmkend Pg4 45}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult 0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex102 \ul 0\nosupersub\cf8\f9\fs24 upon to live \ul0\nosupersub\cf9\f10\fs24 blameless\ul0 \nosupersub\cf8\f9\fs24 lives in the present, but we will be presented in that day \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 faultless\ul0\nos upersub\cf8\f9\fs24 before the throne of His glory. \par\pard\qj \li1800\sb0\sl -280\slmult0 \par\pard\qj\li1800\ri1616\sb4\sl-280\slmult0\fi281 \up0 \expndtw-1 \charscalex100 One who has a proper understanding of these three tenses of salva tion will be \up0 \expndtw-2\charscalex100 safeguarded from many blunders in doc trinal interpretation. \par\pard\ql \li1800\sb389\sl-391\slmult0 \up0 \expndtw0\

charscalex97 \ul0\nosupersub\cf16\f17\fs48 61\ul0\nosupersub\cf20\f21\fs32 INFA NT SALVATION \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb28\sl -276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONDITION OF INFANTS AT BIRTH \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \ri1608\sb8\sl-276\slmult0\fi287 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\c f8\f9\fs24 It is almost universally agreed that infants at birth are relatively innocent. They \line \up0 \expndtw0\charscalex104 do not know the difference bet ween good and evil (\ul0\nosupersub\cf12\f13\fs24 Deuteronomy 1:39\ul0\nosuper sub\cf8\f9\fs24 ), and \up0 \expndtw-1\charscalex100 cannot be held morally acco untable for anything they do. They cannot, therefore, \up0 \expndtw-2\charscalex 100 be charged with any act of sin or transgression. This being the case, the qu estion \up0 \expndtw0\charscalex103 arises, are children born into what might be called a saved condition, in which \up0 \expndtw-1\charscalex100 they remain un til they become morally accountable, and only then through an act \up0 \expndtw0 \charscalex100 of transgression become lost? This might seem to be a reasonable assumption, \up0 \expndtw0\charscalex100 were it not for the fact that infants d ie. If we accept the teaching of Scripture that \line \up0 \expndtw0\charscalex1 05 human death is the consequence of sin, then we must conclude that infants, \u p0 \expndtw0\charscalex105 although free from any act of sin, must have some con nection with sin, since \up0 \expndtw-3\charscalex100 infants are subject to dea th. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-27 6\slmult0\fi276 \up0 \expndtw-2\charscalex100 What this connection is may be see n from \ul0\nosupersub\cf12\f13\fs24 Romans 5:12-14\ul0\nosupersub\cf8\f9\fs24 . Paul explains that \line \up0 \expndtw0\charscalex103 by one man, Adam, sin ent ered into the world, and death by sin; and so death \line \up0 \expndtw0\charsca lex103 passed upon all men, for that all sinned. The fact that all sinned does n ot here \line \up0 \expndtw0\charscalex106 mean that all committed acts of sin, but that all sinned in the one race sin of \line \up0 \expndtw0\charscalex100 Ad am. Infants and the mentally incompetent have not committed acts of sin, but \li ne \up0 \expndtw0\charscalex102 they are subject to death because they shared in Adam's sin. Physical death is \line \up0 \expndtw0\charscalex105 not due to bre aking the law, for Paul shows in the next two verses that death \line \up0 \expn dtw0\charscalex102 reigned from Adam to Moses before the law was given. Physical death, \line \up0 \expndtw-1\charscalex100 therefore, is due to Adam 's one sin, and it is universal because the whole human \line \up0 \expndtw0\cha rscalex100 race was seminally in Adam. Theologians speak of this as th e immediate \line \up0 \expndtw0\charscalex100 imputation of Adam's sin, which means that each individual receives the penalty \line \up0 \expndtw-1\charscalex 100 of physical death directly or immediately from Adam. But Adam not only incur red \line \up0 \expndtw0\charscalex100 the penalty of physical death: his holy n ature became sinful and depraved, and \line \up0 \expndtw0\charscalex100 Adam pa ssed this fallen nature on to his offspring. This sin nature is, therefore, \lin e \up0 \expndtw0\charscalex100 inherited mediately from Adam, that is, it comes indirectly through a long line of \line \up0 \expndtw-2\charscalex100 ancestors. \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb16\sl-272\ slmult0\fi268 \up0 \expndtw0\charscalex107 From the above facts it may be seen t hat every infant born into the world \line \up0 \expndtw0\charscalex103 inherits a sinful nature which is bound to manifest itself in acts of sin when the \line \up0 \expndtw-1\charscalex100 person becomes morally accountable and that it sh ares in the penalty of Adam's \line \up0 \expndtw0\charscalex103 sin which is physical death. It can now be seen why we employed the \line \up0 \ex pndtw0\charscalex100 expression, \ul0\nosupersub\cf9\f10\fs24 relative innocence \ul0\nosupersub\cf8\f9\fs24 , in speaking of the condition of infants. They are \line \up0 \expndtw-2\charscalex100 innocent in that they have never personally committed acts of sin and in that they \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosu persub\cf7\f8\fs20 444 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb 0\sl-240{\bkmkstart Pg446}{\bkmkend Pg446}\par\pard\qj \li1800\sb0\sl-273\slmult 0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0

\par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\s lmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 are not as yet a ccountable, but they are not innocent as far as their nature and \line \up0 \exp ndtw0\charscalex102 the imputed sin of Adam is concerned. Therefore children are not born into the \line \up0 \expndtw0\charscalex100 world in a sinless or saved condition. Infants, therefore, stand in need of \line \up0 \expndt w-3\charscalex100 salvation. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \exp ndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONDITION OF INFANTS AT DEATH \ par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\slm ult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 In consideri ng infant salvation it is necessary to distinguish between infants \line \up0 \e xpndtw0\charscalex100 who live to accountability and those that die in infancy. Since salvation is always \line \up0 \expndtw-2\charscalex100 presented in the N ew Testament on the grounds of personal faith in Jesus Christ, \line \up0 \expnd tw0\charscalex107 the question arises, Is it possible for infants to be saved, s ince they cannot \line \up0 \expndtw-2\charscalex100 exercise personal faith? This question has been answered in various ways. \line \up0 \expndtw-2\c harscalex100 Those who contend that salvation may be imparted to infants while t hey are living \line \up0 \expndtw0\charscalex104 almost invariably teach that s alvation is imparted through baptism. This is the \line \up0 \expndtw0\charscale x104 teaching of Roman Catholicism, Anglicanism, Lutheranism, and in a modified \line \up0 \expndtw-2\charscalex100 way of Reformed Covenant theology. All of these groups believe that water \line \up0 \expndtw0\charscalex100 bapti sm is the appointed means of conferring the grace of God. Whereas Rome \line \up 0 \expndtw0\charscalex107 makes baptism to be a kind of automatic conferring of grace, Lutheran and \line \up0 \expndtw-1\charscalex100 Reformed churches make t he efficacy of baptism to depend upon the faith of the \line \up0 \expndtw0\char scalex105 recipient. Berkhof states that when Luther "reflected on the fact th at infants \line \up0 \expndtw0\charscalex106 cannot exercise faith, he was incl ined to believe that God by His prevenient \line \up0 \expndtw-1\charscalex100 g race wrought an incipient faith in them through baptism.\u8221?\ul0\supe r\cf22\f23\fs23 398\ul0\nosupersub\cf8\f9\fs24 The general \line \up0 \expn dtw0\charscalex100 practice in ritualistic churches is to have adult sponsors wh o are supposed to do \line \up0 \expndtw-3\charscalex100 the believing for the i nfant. A Roman Catholic writer states: \par\pard\qj \li2520\ri1605\sb264\sl-277\ slmult0\fi155 \up0 \expndtw0\charscalex100 In the administration of the Sacramen t of Baptism a very prominent part \line \up0 \expndtw0\charscalex106 is taken b y the sponsors or god-parents, who present the child at the \line \up0 \expndtw0 \charscalex100 baptismal font and make a profession of faith and certain promise s in his \line \up0 \expndtw-2\charscalex100 name .... When there is only one sp onsor, it is usual (but not necessary) to \line \up0 \expndtw0\charscalex100 sel ect one of the same sex as the child, for thereby it is made certain that \line \up0 \expndtw0\charscalex100 there will never be any question of marriage betwee n the god-parent and \line \up0 \expndtw0\charscalex100 the god-child. Parents are not allowed to be sponsors for their own \line \up0 \expndtw-1\cha rscalex100 children, to mark more strongly the difference between spiritual and carnal \line \up0 \expndtw0\charscalex102 parentage--for it is not deemed proper that one person should hold both \line \up0 \expndtw-3\charscalex100 relationsh ips.\ul0\super\cf22\f23\fs23 399 \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult 0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 There is not on e line of Scripture to support any of the above practices. It is \line \up0 \exp ndtw0\charscalex106 based entirely upon tradition which has grown up over the ce nturies. In fact, \line \up0 \expndtw0\charscalex104 there is no statement in Sc ripture concerning the baptism of infants. Berkhof, \line \up0 \expndtw0\charsca lex102 although he steadfastly defends infant baptism as a means of grace is fra nk to \line \up0 \expndtw-1\charscalex100 admit: "It may be said at the outset t hat there is no explicit command in the Bible \line \up0 \expndtw-1\charscalex10 0 to baptize children, and that there is not a single instance in which we are p lainly \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\sl mult0 \par\pard\ql\li1800\sb222\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul

0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 398\ul0\nosupersub\cf7\f8\fs20 Be rkhof, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 64 1. \par\pard\ql \li1800\sb1\sl-217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\su per\cf23\f24\fs19 399\ul0\nosupersub\cf7\f8\fs20 John F. Sullivan, \ul0\nosuper sub\cf24\f25\fs20 The Externals of the Catholic Church\ul0\nosupersub\cf7\f8\fs2 0 (New York: P. J. Kenedy & Sons, 1918), pp. 47, \par\pard\ql \li1800\sb13\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 50. \par\pard\ql \li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\s lmult0 \up0 \expndtw-2\charscalex100 445 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz378\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g447}{\bkmkend Pg447}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 told that children were baptized.''\u l0\super\cf22\f23\fs23 400\ul0\nosupersub\cf8\f9\fs24 The whole theory of inf ant baptism rests \line \up0 \expndtw-2\charscalex100 upon the assumption that b aptism has taken the place of circumcision as the seal \line \up0 \expndtw0\char scalex103 of the covenant. And Berkhof is also frank to admit: "If baptism did n ot take its \line \up0 \expndtw-1\charscalex100 place, then the New Testament ha s no initiatory rite.''\ul0\super\cf22\f23\fs23 401\ul0\nosupersub\cf8\f9\fs24 We believe that it can \line \up0 \expndtw0\charscalex106 easily be shown th at baptism did not take the place of circumcision and that \line \up0 \expndtw0\ charscalex100 therefore there is no ceremonial rite to initiate one into the Bod y of Christ in this \line \up0 \expndtw-3\charscalex100 dispensation. \par\pard\ qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi2 97 \up0 \expndtw0\charscalex100 In the first place there is no statement in Scri pture that baptism has taken the \line \up0 \expndtw0\charscalex102 place of cir cumcision. John the Baptist did all of his baptizing work on a people \line \up0 \expndtw-1\charscalex100 who were at the same time zealously practicing circumcision. The apostles \line \up0 \expndtw-2\charscalex100 baptized 3,00 0 circumcised converts at Pentecost. If circumcision had been \line \up0 \expndtw-2\charscalex100 superseded by baptism, why would the Christian Jews at Jerusalem contend with \line \up0 \expndtw-1\charscalex100 Peter for going t o an uncircumcised man (\ul0\nosupersub\cf12\f13\fs24 Acts 11:3\ul0\nosuper sub\cf8\f9\fs24 )? If there was ever a \line \up0 \expndtw-1\charscalex100 situation where this supposed changeover should have been made crystal clear, \l ine \up0 \expndtw0\charscalex104 it is the Jerusalem conference in Acts 15. The council argued all day over the \line \up0 \expndtw-1\charscalex100 question whe ther it was necessary to circumcise the Gentile believers and finally \line \up0 \expndtw0\charscalex103 concluded that it was not necessary. If baptism had taken the place of \line \up0 \expndtw0\charscalex102 circumcision why was there any argument at all? And is it not plain as day that \line \up0 \expnd tw0\charscalex100 the Jewish Christians continued practicing circumcision; for t hey concluded that \line \up0 \expndtw-2\charscalex100 the Gentile believers wer e not to observe those things which the Jewish believers \line \up0 \expndtw0\ch arscalex102 were observing (\ul0\nosupersub\cf12\f13\fs24 Acts 21:25\ul0\nosuper sub\cf8\f9\fs24 ). Finally, Paul shows us in his epistles that neither \line \up 0 \expndtw-2\charscalex100 ceremonial circumcision nor baptism is to be p racticed in this dispensation. \line \up0 \expndtw0\charscalex100 Instead, me

mbers of the Body of Christ have both a spiritual circumcision and a \line \up0 \expndtw0\charscalex102 spiritual baptism (\ul0\nosupersub\cf12\f13\fs24 Coloss ians 2:11, 12\ul0\nosupersub\cf8\f9\fs24 ). As far as New Testament history an d \line \up0 \expndtw0\charscalex102 teaching is concerned, Israel practiced bot h of these ceremonies together, and \line \up0 \expndtw0\charscalex102 Paul appl ied both of their spiritual counterparts to his believers. In neither case \line \up0 \expndtw-3\charscalex100 did one take the place of the other. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 For the sake of argument, let us assume tha t baptism does effect the \up0 \expndtw0\charscalex102 regeneration of infan ts. It is a fact beyond doubt that many baptized infants do \up0 \expndtw0\chars calex100 not embrace the faith as adults. It is understandable how Roman Catholi cs and \up0 \expndtw-2\charscalex100 Lutherans, who believe that salvation can be lost after it is received, could \up0 \expndtw0\charscalex102 beli eve that baptized infants could later in life fall away and be lost. But it is n ot \up0 \expndtw0\charscalex103 so easy to understand how our Reformed brethren, who believe so strongly in \up0 \expndtw0\charscalex100 the perseverance of the saints, can believe the same thing. Berkhof recognizes \up0 \expndtw0\charscale x102 this problem and spends several pages discussing what he calls "presumptive \up0 \expndtw0\charscalex103 regeneration," and the different views Reformed th eologians have held on the \up0 \expndtw0\charscalex100 subject. He quotes the f ollowing from the \ul0\nosupersub\cf9\f10\fs24 Conclusions of Utrecht\ul0\nosupe rsub\cf8\f9\fs24 , which he says \up0 \expndtw-3\charscalex100 were adopted by h is church in 1908: \par\pard\qj \li2520\ri1608\sb261\sl-280\slmult0\fi165 \up0 \ expndtw0\charscalex100 And, finally, as far as the fourth point, that of \ul0\no supersub\cf9\f10\fs24 presumptive regeneration, \line \up0 \expndtw0\charscalex1 05 \ul0\nosupersub\cf8\f9\fs24 is concerned, Synod declares that, according to t he confession of our \line \up0 \expndtw-1\charscalex100 Churches, the seed of t he covenant must, in virtue of the promise of God, \par\pard\ql \li1800\sb0\sl-2 30\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 400\ul0\nosupersub\cf7\f8\fs2 0 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 632. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ ul0\super\cf23\f24\fs19 401\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25 \fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 634. \par\pard\ql \li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 446 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz424\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g448}{\bkmkend Pg448}\par\pard\qj \li2520\sb0\sl-274\slmult0 \par\pard\qj\li2520 \sb0\sl-274\slmult0 \par\pard\qj\li2520\sb0\sl-274\slmult0 \par\pard\qj\li2520\s b0\sl-274\slmult0 \par\pard\qj\li2520\ri1603\sb118\sl-274\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 be presumed to be regenerated and san ctified in Christ, until, as they \line \up0 \expndtw-2\charscalex100 grow up, t he contrary appears from their life or doctrine; that it is, however, \line \up0 \expndtw-1\charscalex100 less correct to say that baptism is administered to th e children of believers \line \up0 \expndtw-2\charscalex100 on the ground of their presumptive regeneration, since the ground of \line \up0 \expndtw0\ charscalex100 baptism is the command and promise of God; and that furt her the \line \up0 \expndtw0\charscalex106 judgment of charity, with which the

Church presumes the seed of the \line \up0 \expndtw0\charscalex103 covenant to b e regenerated, by no means intends to say that therefore \line \up0 \expndtw0\ch arscalex100 each child is really regenerated, since the Word of God teaches that they \line \up0 \expndtw0\charscalex102 are not all Israel that are of Israel, and it is said of Isaac: in him shall thy \line \up0 \expndtw-2\charscalex100 se ed be called (Rom. 9:6, 7), so that in preaching it is always necessary to \line \up0 \expndtw0\charscalex102 insist on serious self-examination, since onl y those who shall have \line \up0 \expndtw-3\charscalex100 believed and have been baptized will be saved.\ul0\super\cf22\f23\fs23 402 \par\pard\qj \li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\ri1606\sb9\sl-276\slmult0\fi316 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This doctrine of presumptive reg eneration must raise many serious questions \up0 \expndtw0\charscalex107 in the minds of those who accept this teaching. If infant baptism is the God \up0 \expn dtw0\charscalex105 appointed means of regenerating infants, why is it that the b aptism does not \up0 \expndtw-1\charscalex100 "take" in so many cases? And what about those who die in infancy? Parents may \up0 \expndtw0\charscalex106 only pr esume that they were regenerated, but what if they were not actually \up0 \expnd tw-1\charscalex100 regenerated? And since it is taught that only children of bel ieving parents may be \up0 \expndtw0\charscalex106 baptized, what happens to all of the unbaptized infants who die? The \up0 \expndtw0\charscalex105 presumption would surely be that they are lost, along with the baptized ones \up 0 \expndtw0\charscalex104 whose baptism did not "take." However, most Reformed t heologians claim to \up0 \expndtw0\charscalex108 believe that none dying in infa ncy are lost, but it is difficult to see how they \up0 \expndtw-3\charscalex100 square this belief with their views on infant baptism. \par\pard\qj \li1800\ri16 08\sb264\sl-277\slmult0\fi292 \up0 \expndtw-1\charscalex100 If infant baptism ha s not taken the place of circumcision, and if adult sponsors \up0 \expndtw-1\cha rscalex100 cannot vicariously believe for the infant, and we do not believe that there is a line \up0 \expndtw0\charscalex106 of Scripture to support either not ion, and if new born babes are incapable of \up0 \expndtw0\charscalex100 exercis ing intelligent faith in the redemptive work of Christ, it would appear that \up 0 \expndtw-1\charscalex100 there is no human means of imparting salvation to inf ants while they are living. If \up0 \expndtw-2\charscalex100 the infant lives to the years of accountability, whenever that may be in the case of \up0 \expndtw0 \charscalex104 the particular individual, then that one must personally exercise faith in Jesus \up0 \expndtw0\charscalex100 Christ or remain in an unsaved cond ition. Parents bear a heavy responsibility so \up0 \expndtw-1\charscalex100 to t each their children and so to live before them that they will make that decision \up0 \expndtw-2\charscalex100 at the earliest possible age. \par\pard\qj \li180 0\ri1608\sb264\sl-276\slmult0\fi264 \up0 \expndtw-2\charscalex100 We started thi s section by making a distinction between the condition of infants \up0 \expndtw 0\charscalex103 who live to accountability and those who die as infants. Our con clusion to this \up0 \expndtw-2\charscalex100 point is that those who live to ac countability remain in a state of sin and are never \up0 \expndtw0\charscalex106 regenerated until they come to the place where they can personally receive \up0 \expndtw0\charscalex100 Jesus Christ as Savior. And this experience may come at a very early age. It is \up0 \expndtw0\charscalex100 said that Isaac Watts was saved at the age of 9, Jonathan Edwards at 7, Robert \up0 \expndtw-3\charscalex1 00 Hall at 12. But what about those who die as infants? \par\pard\ql \li1800\sb0 \sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\s l-230\slmult0 \par\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-2\charscale x100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 402\ul0\nosupersub\cf7\f8\ fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 640. \ par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 447 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz347\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}}

{\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g449}{\bkmkend Pg449}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi309 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 To answer this question we must take several things into account. The first is \line \up0 \expndtw-1\charscalex 100 that God will judge every man according to his works. Infants have no works and \line \up0 \expndtw0\charscalex100 therefore cannot be thus judged. God plai nly states in His Word that these little \line \up0 \expndtw0\charscalex100 ones have no knowledge of the distinction between good and evil (\ul0\nosupersub\cf1 2\f13\fs24 Deuteronomy \line \up0 \expndtw0\charscalex102 1:39\ul0\nosupersub\cf 8\f9\fs24 ). And Jesus on numerous occasions used a little child as an example, for \line \up0 \expndtw-1\charscalex100 instance, saying, "Except ye be converte d, and become as little children, ye shall \line \up0 \expndtw-2\charscalex100 n ot enter into the kingdom of heaven," and "Take heed that ye despise not one of \line \up0 \expndtw-2\charscalex100 these little ones; for I say unto you, That in heaven their angels do always behold \line \up0 \expndtw-1\charscalex100 the face of my Father which is in heaven" (Matthew 18:3, 10). These facts argue \lin e \up0 \expndtw0\charscalex103 very strongly that no infants who die as infants are going to be condemned by \line \up0 \expndtw0\charscalex102 God and shut out of God's heaven. But the question still remains, If infants are \line \up0 \exp ndtw0\charscalex100 born with a nature of sin and are under the sentence of phys ical death because \line \up0 \expndtw-3\charscalex100 of Adam's sin, how does G od save them if they die as infants? \par\pard\qj \li1800\sb0\sl-275\slmult0 \pa r\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 I nfants are saved if they die before becoming morally accountable, not \line \up0 \expndtw0\charscalex104 because of their innocence; nor because of so me religious ceremony; nor by \line \up0 \expndtw0\charscalex105 proxy or accide nt; nor because everyone is saved. They are saved because \line \up0 \expndtw0\c harscalex106 Christ died for them and because it is not God's will that one of t hem should \line \up0 \expndtw0\charscalex100 perish (\ul0\nosupersub\cf12\f13\f s24 Matthew 18:14\ul0\nosupersub\cf8\f9\fs24 ). God is perfectly free to choose all who die in infancy to \line \up0 \expndtw-2\charscalex100 salvation, and it is evident from Scripture that He does. Scripture positively states \line \up0 \ expndtw0\charscalex103 in Matthew 18:14 that God wills their salvation, and sinc e there is no personal \line \up0 \expndtw0\charscalex100 transgression to their account, He is free to save them by His grace. There is no \line \up0 \expndtw2\charscalex100 statement or intimation in Scripture that any such are lost. Dav id had implicit faith \line \up0 \expndtw0\charscalex100 that he would go to be with his dead child, and this child was not old enough yet \line \up0 \expndtw0\ charscalex100 to have been circumcised (\ul0\nosupersub\cf12\f13\fs24 2 Samuel 1 2:23\ul0\nosupersub\cf8\f9\fs24 ). Surely if we needed to do anything \line \up0 \expndtw0\charscalex100 for the salvation of infants God would have told us abo ut it, but the Bible is silent \line \up0 \expndtw-1\charscalex100 on the subjec t, except of course, to "train up a child in the way he should go, and \line \up 0 \expndtw-2\charscalex100 when he is old he will not depart from it" (Proverbs 22:6). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1602\sb9\sl -276\slmult0\fi268 \up0 \expndtw0\charscalex100 Since God foreknew all who would die as infants or in a state of non\up0 \expndtw0\charscalex104 a ccountability, and since He willed that none of these should perish, it seems \u p0 \expndtw0\charscalex105 inescapable that all such are in the company of the e lect. At the time of their \up0 \expndtw0\charscalex100 death God does whatever is necessary in applying the work of Christ to them to \up0 \expndtw0\charscalex 104 make them His own. The following epitaph which was found on a grave in St. \

up0 \expndtw-3\charscalex100 Andrew's Churchyard in Edinburgh, Scotland, speaks volumes: \par\pard\ql \li3960\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Bold infidelity turn pale and die; \par\pard\qj \li3960\ri2789\sb1\sl-280\slmul t0\fi720 \up0 \expndtw-3\charscalex100 Beneath this stone four sleeping infants lie. \up0 \expndtw-3\charscalex100 Say, are they lost or saved? \par\pard\qj \li 3960\ri4345\sb1\sl-280\slmult0\fi720 \up0 \expndtw-3\charscalex100 If death's by sin, they sinned \up0 \expndtw-3\charscalex100 For they are here. \par\pard\qj \li3960\ri2122\sb0\sl-280\slmult0\fi720 \up0 \expndtw-3\charscalex100 If heaven' s by works in heaven they can't appear. \up0 \expndtw-3\charscalex100 Ah, Reason , how depraved. \par\pard\qj \li3960\ri3970\sb0\sl-280\slmult0\fi720 \up0 \expnd tw-3\charscalex100 Revere the Bible's sacred page. \up0 \expndtw-3\charscalex100 The knot's untied: \par\pard\ql \li4680\sb1\sl-234\slmult0 \up0 \expndtw-3\char scalex100 They died; for Adam sinned. \par\pard\ql \li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb80\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosup ersub\cf7\f8\fs20 448 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0 \sl-240{\bkmkstart Pg450}{\bkmkend Pg450}\par\pard\ql \li3960\sb0\sl-276\slmult0 \par\pard\ql\li3960\sb0\sl-276\slmult0 \par\pard\ql\li3960\sb0\sl-276\slmult0 \ par\pard\ql\li3960\sb0\sl-276\slmult0 \par\pard\ql\li3960\sb108\sl-276\slmult0 \ up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 They live; for Jesus di ed. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0 \nosupersub\cf6\f7\fs24 THE IMPORTANCE OF THE CONVERSION OF CHILDREN \par\pard\q j \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1617\sb19\sl-270\slmult0\fi32 0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Five reasons which Dr . R. A. Torrey has given to show the importance of the \up0 \expndtw-1\charscale x100 conversion of children, will provide a practical conclusion to this section on Infant \up0 \expndtw-2\charscalex100 Salvation. \par\pard\qj \li1800\sb0\sl273\slmult0 \par\pard\qj\li1800\ri1609\sb15\sl-273\slmult0\fi268 \up0 \expndtw0\ charscalex103 1. \ul0\nosupersub\cf9\f10\fs24 Because children oftentimes die\ul 0\nosupersub\cf8\f9\fs24 . It is comforting to know that infants who \up0 \expnd tw-1\charscalex100 are too immature to be accountable are safe, but we do not kn ow how soon they \up0 \expndtw0\charscalex100 may become accountable. What a tra gedy to let the years go by without winning \up0 \expndtw-3\charscalex100 the ch ild to Christ, if accident or illness snuffs out the life. \par\pard\qj \li1800\ sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1618\sb2\sl-280\slmult0\fi276 \up0 \exp ndtw-1\charscalex100 2. \ul0\nosupersub\cf9\f10\fs24 Because it is much easier t o win a child than an adult\ul0\nosupersub\cf8\f9\fs24 . The great majority of \ up0 \expndtw-3\charscalex100 real Christians became such in youth. \par\pard\qj \li1800\ri1606\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 3. \ul0\n osupersub\cf9\f10\fs24 Because persons converted in childhood make the best Chri stians\ul0\nosupersub\cf8\f9\fs24 . Those \up0 \expndtw0\charscalex104 converted late in life have habits and prejudices and reputations that are very \up0 \exp ndtw-3\charscalex100 difficult to overcome. \par\pard\qj \li1800\sb0\sl-273\slmu lt0 \par\pard\qj\li1800\ri1612\sb13\sl-273\slmult0\fi276 \up0 \expndtw-1\charsca lex100 4. \ul0\nosupersub\cf9\f10\fs24 Because there are so many years of possib le service before them\ul0\nosupersub\cf8\f9\fs24 . If a man \line \up0 \expndtw -1\charscalex100 was saved at 60 and lived to 70 there is a soul saved plus 10 y ears, but 10 years \line \up0 \expndtw0\charscalex100 of weakened mental and bod ily powers. If a child is saved at 10 and lives to 70, \line \up0 \expndtw-2\cha rscalex100 there is a soul saved plus 60 years--the best, most fruitful years of the life. \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi268 \up0 \expndtw0 \charscalex103 5\ul0\nosupersub\cf9\f10\fs24 . Because children are among the mo st useful workers for Christ\ul0\nosupersub\cf8\f9\fs24 . Children \line \up0 \e xpndtw0\charscalex100 can reach persons who are inaccessible to everyone else. T hey can often reach \line \up0 \expndtw0\charscalex100 their parents when others cannot. They can reach hardened sinners who could \line \up0 \expndtw-2\charsca lex100 never be reached by an adult. Strong refers to such an incident in Elliot 's novel: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1602\sb1 0\sl-275\slmult0\fi187 \up0 \expndtw0\charscalex100 Silas Marner, the old we aver of Raveloe, so pathetically and vividly \up0 \expndtw-2\charscalex100 des

cribed in George Elliot's novel, was a hard, desolate, godless old \up 0 \expndtw0\charscalex103 miser, but after little Eppie strayed into his miserable cottage that \up0 \expndtw0\charscalex100 memorable winter night, h e began again to believe. "I think now," he said \up0 \expndtw-3\charscalex100 a t last, "I can trusten God until I die."\ul0\super\cf22\f23\fs23 403 \par\pard\q l \li6316\sb309\sl-368\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf14\ f15\fs32 Part Eight \par\pard\ql \li6316\sb40\sl-552\slmult0 \up0 \expndtw0\char scalex97 \ul0\nosupersub\cf16\f17\fs48 Ecclesiology \par\pard\ql \li1800\sb0\sl379\slmult0 \par\pard\ql\li1800\sb132\sl-379\slmult0 \up0 \expndtw0\charscalex97 62\ul0\nosupersub\cf20\f21\fs32 THE EKKLESIAS OF THE BIBLE \par\pard\ql \li180 0\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb51\sl-276\slmult0 \up0 \expndtw-3\cha rscalex100 \ul0\nosupersub\cf6\f7\fs24 INTRODUCTION \par\pard\ql \li1800\sb0\sl230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 403\ul0\nosupersub\cf7\f8\fs2 0 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p . 664. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 4 49 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz393\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g451}{\bkmkend Pg451}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1 604\sb98\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f 9\fs24 Ecclesiology is the doctrine of the Church. The name is derived from the \up0 \expndtw-1\charscalex100 Greek word, \ul0\nosupersub\cf9\f10\fs24 ekklesi a\ul0\nosupersub\cf8\f9\fs24 , which is translated \ul0\nosupersub\cf9\f10\fs 24 church\ul0\nosupersub\cf8\f9\fs24 in our English Bibles. The \up0 \expn dtw0\charscalex100 Greek word means a called out assembly of people and would be more \up0 \expndtw-2\charscalex100 accurately translated assembly or congregation. The English word \ul0\nosupersub\cf9\f10\fs24 church\ul0 \nosupersub\cf8\f9\fs24 is \up0 \expndtw0\charscalex100 derived from the Greek word \ul0\nosupersub\cf9\f10\fs24 kuriakos\ul0\nosupersub\cf8\f9\fs24 , which i s the possessive form of the word \up0 \expndtw0\charscalex103 \ul0\nosupersub\c f9\f10\fs24 Lord\ul0\nosupersub\cf8\f9\fs24 , thus meaning \ul0\nosupersub\cf9\f 10\fs24 belonging to the Lord\ul0\nosupersub\cf8\f9\fs24 . While it is true that the assembly of \up0 \expndtw-1\charscalex100 believers which comprise God's \u l0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 belongs to the L ord, it is not true that all \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f1 0\fs24 ekklesias\ul0\nosupersub\cf8\f9\fs24 belong to the Lord, for the word is used in Scripture of political \up0 \expndtw0\charscalex103 assemb lies as well as of religious ones (cf. \ul0\nosupersub\cf12\f13\fs24 Acts 19:3 2, 39, 41\ul0\nosupersub\cf8\f9\fs24 ). It should be \up0 \expndtw0\charscalex 108 noted in the above passage that the translators of the King James Version \u p0 \expndtw0\charscalex102 rendered the expression in v. 37, "robbers of churche s," which in the original is \up0 \expndtw-2\charscalex100 not "robbers of ekkle sias," but "robbers of temples." This is the only occurrence in \up0 \expndtw0\c harscalex105 the Authorized Version where the word \ul0\nosupersub\cf9\f10\fs24 church\ul0\nosupersub\cf8\f9\fs24 is used to translate any word \up0 \expndtw-2 \charscalex100 other than \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub

\cf8\f9\fs24 , and it is the only passage where the word \ul0\nosupersu b\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 is \up0 \expndtw-3\charsca lex100 translated by any word other than \ul0\nosupersub\cf9\f10\fs24 church\ul0 \nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\l i1800\ri1608\sb9\sl-276\slmult0\fi285 \up0 \expndtw-1\charscalex100 The English word \ul0\nosupersub\cf9\f10\fs24 church\ul0\nosupersub\cf8\f9\fs24 has taken o n a variety of meanings. It may refer to a \up0 \expndtw0\charscalex100 building which has been dedicated to religious usage; it may refer to a group of \up0 \e xpndtw0\charscalex102 people who belong to a religious assembly; or it may mean a particular \up0 \expndtw0\charscalex100 denomination or religious sect. Since the word \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9 \fs24 has reference only to an \up0 \expndtw-1\charscalex100 assembly of people , and uniquely to an assembly of God's people, our usage will \up0 \expndtw-2\ch arscalex100 be limited to that of the people of God. \par\pard\qj \li1800\sb0\sl -276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\ charscalex100 It should be noted that the doctrine of Ecclesiology logi cally follows the \line \up0 \expndtw-1\charscalex100 doctrine of Soteriology, as it indicates that which God does with the believer after \line \up0 \expndtw -2\charscalex100 having saved him. In the various dispensations God has done var ious things with \line \up0 \expndtw0\charscalex104 His people; that is, He has placed them in various \ul0\nosupersub\cf9\f10\fs24 ekklesias\ul0\nosupersub\cf8 \f9\fs24 , which have had \line \up0 \expndtw0\charscalex100 various religious a nd spiritual programs and ministries. It is important that these \line \up0 \exp ndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 ekklesias\ul0\nosupersub\cf8\f 9\fs24 with their dispensational programs be kept separate and distinct. \par\p ard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersu b\cf6\f7\fs24 HISTORICAL BACKGROUND \par\pard\qj \li1800\sb0\sl-276\slmult0 \par \pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul 0\nosupersub\cf8\f9\fs24 The first historical reference to an ekklesia in the Bi ble is found in Acts 7:38, \up0 \expndtw-1\charscalex100 where Stephen refers to "the church in the wilderness." The reference, of course, \up0 \expndtw-2\chars calex100 is to the descendants of Jacob, some six hundred thousand in number, wh o were \up0 \expndtw0\charscalex104 called out of Egypt to inherit the promised land of Canaan. It was there in the \up0 \expndtw0\charscalex104 wilderness that God gave to Moses the plans for the Tabernacle, the place of \up0 \expndtw-2\ch arscalex100 assembly, for the people of Israel. Prior to that time there is no r ecord in the Bible \up0 \expndtw-3\charscalex100 of an assembly or a place of as sembly for the people of God. \par\pard\qj \li1800\ri1605\sb265\sl-275\slmult0\f i268 \up0 \expndtw0\charscalex103 From the time of Adam to that of Moses the onl y recorded religious life was \line \up0 \expndtw0\charscalex102 that of the fam ily, in which the father acted as a kind of priest. This fact is seen \line \up0 \expndtw0\charscalex100 especially in the lives of the patriarchs, Abraham, Isa ac, and Jacob (\ul0\nosupersub\cf12\f13\fs24 Gen. 17:23-\line \up0 \expndtw0\cha rscalex100 27; 21:4; ch. 22; 26:1, 2; 35:1-4; 49:1-27\ul0\nosupersub\cf8\f9\fs24 ). Job apparently lived in the patriarchal \line \up0 \expndtw0\charscalex100 a ge, when as a father he offered up sacrifices for his children (\ul0\nosupersub\ cf12\f13\fs24 Job 1:4, 5\ul0\nosupersub\cf8\f9\fs24 ). This \par\pard\ql \li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\ch arscalex100 \ul0\nosupersub\cf7\f8\fs20 450 \par\pard\sect\sectd\fs24\paperw1224 0\paperh15840\pard\sb0\sl-240{\bkmkstart Pg452}{\bkmkend Pg452}\par\pard\qj \li1 800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li180 0\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 order of things continued even to the night of the passover in Egypt, when each \up0 \expndtw0\charscalex104 household took a lamb and killed it and sprink led its blood (Ex. 12). But a few \up0 \expndtw0\charscalex100 days later when t his same people were baptized unto Moses in the cloud and in \up0 \expndtw-1\cha rscalex100 the sea (\ul0\nosupersub\cf12\f13\fs24 1 Cor. 10:2\ul0\nosupersub\cf8 \f9\fs24 ), they became a corporate body, and from that point onward \up0 \expnd

tw-2\charscalex100 God dealt with them as such. \par\pard\qj \li1800\ri1608\sb26 1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 Many dispensationalists, especially those of the Scofield school of \up0 \expndtw0\charscale x100 interpretation, in an effort to distinguish clearly between the nation of I srael and \up0 \expndtw-2\charscalex100 the Church which is the Body of Christ, have practically denied that Israel was an \up0 \expndtw-3\charscalex100 ekklesi a. Thiessen, for example, states: \par\pard\qj \li2520\ri1600\sb264\sl-276\slmul t0\fi134 \up0 \expndtw0\charscalex101 Once the term "church" is applied to Israe l in the New Testament (Acts \line \up0 \expndtw0\charscalex100 7:38), but it is evident that it is there used in the non-technical sense of a \line \up0 \expnd tw-2\charscalex100 congregation or assembly (marg. A.S.V.). It is frequen tly used in this \line \up0 \expndtw0\charscalex105 sense in the Septuagint. There is no Scriptural term that is used of the \line \up0 \expndtw0\charscalex1 00 people of God in Old Testament times in a collective sense. Certainly the \li ne \up0 \expndtw-3\charscalex100 New Testament term "church" cannot rightly be a pplied to them."\ul0\super\cf22\f23\fs23 404 \par\pard\ql \li1800\sb0\sl-276\slm ult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf8\f9\fs24 Lewis Sperry Chafer states: \par\pard\qj \li2520\sb0\sl-27 3\slmult0 \par\pard\qj\li2520\ri1602\sb14\sl-273\slmult0\fi173 \up0 \expndtw0\ch arscalex102 The rule will usually obtain that, if there is more than one meaning to a \line \up0 \expndtw0\charscalex103 Biblical term, the first use of it in t he Sacred Text will be that of its most \line \up0 \expndtw0\charscalex100 impor tant signification. This suggestion is sustained, at least, in the case \line \u p0 \expndtw0\charscalex102 of the word \ul0\nosupersub\cf9\f10\fs24 church\ul0\n osupersub\cf8\f9\fs24 . The term appears for the first time when spoken by \line \up0 \expndtw0\charscalex106 Christ Himself and is recorded in Matthew 16:18 .... This is a difficult \line \up0 \expndtw0\charscalex100 aspect of truth f or those who contend that the Church has existed \line \up0 \expndtw-2\c harscalex100 throughout the period covered by the Old Testament, or any part of it.\ul0\super\cf22\f23\fs23 405 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\par d\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\no supersub\cf8\f9\fs24 As will be pointed out in due time, Matthew 16:18 is not a reference to the \up0 \expndtw0\charscalex100 Church of the Mystery, nor is this the first occurrence of the word \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosu persub\cf8\f9\fs24 in the \up0 \expndtw-1\charscalex100 Bible. It is the first place in our English Bibles where the word \ul0\nosupersub\cf9\f10\fs24 church\u l0\nosupersub\cf8\f9\fs24 occurs, but \up0 \expndtw-2\charscalex100 historicall y Acts 7:38 is fifteen hundred years prior to Matthew 16:18. Had the Old \up0 \e xpndtw-1\charscalex100 Testament been written in Greek instead of in Hebrew, the re would have been at \up0 \expndtw0\charscalex103 least seventy occurrences of the word \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 in th at book as do occur in the \up0 \expndtw0\charscalex102 Septuagint, where \ul0\n osupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 is used consistently to translate the Hebrew \ul0\nosupersub\cf9\f10\fs24 kahal\ul0\nosupersub\cf8\f 9\fs24 . \up0 \expndtw-1\charscalex100 Not only so, but in the New Testament whe n the Holy Spirit quotes from the Old, \up0 \expndtw-2\charscalex100 He employs the word \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 to tr anslate the Hebrew \ul0\nosupersub\cf9\f10\fs24 kahal\ul0\nosupersub\cf8\f9\fs24 , as in Hebrews 2:12: \up0 \expndtw0\charscalex100 "in the midst of the church (\ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 ) will I sing praise unto thee." Thus, the Holy \up0 \expndtw-3\charscalex100 Spirit indicates that \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 and \ul0 \nosupersub\cf9\f10\fs24 kahal\ul0\nosupersub\cf8\f9\fs24 are equivalents. \par \pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Dr. Scofield states: \par\pard\ql \li2520\sb264\sl-276\ slmult0 \up0 \expndtw0\charscalex103 The word is used of any assembly; the word itself implies no more, as, \par\pard\ql \li2520\sb4\sl-276\slmult0 \up0 \expndt w0\charscalex102 e.g., the town meeting at Ephesus (Acts 19:39), and Israel, cal led out of \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\sl230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf2

3\f24\fs19 404\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\fs 20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 404. \par\pard\ql \li1800\sb10\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 405\ul0\nosuper sub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf 7\f8\fs20 ., Vol. IV, p. 43. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 451 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz465\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g453}{\bkmkend Pg453}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520 \sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\s b0\sl-273\slmult0 \par\pard\qj\li2520\ri1604\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 Egypt and assembled in the wilderness (Acts 7:38). Israel was a true \up0 \expndtw0\charscalex100 "church," but not in any sense the N.T. church--the only point of similarity \up0 \expndtw-1\char scalex100 being that both were "called out" and by the same God. All else is \up0 \expndtw-3\charscalex100 contrast.\ul0\super\cf22\f23\fs23 406 \p ar\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex10 5 \ul0\nosupersub\cf8\f9\fs24 On the other hand, Covenant theologians argue on t he basis that Israel is \up0 \expndtw0\charscalex100 called an \ul0\nosupersub\c f9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 in Old Testament times there is but one ekklesia in the Bible. \up0 \expndtw-3\charscalex100 Berkhof declares: \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1621\sb1\sl-280\sl mult0\fi140 \up0 \expndtw-2\charscalex100 The New Testament Church is essentiall y one with the Church of the Old \up0 \expndtw-2\charscalex100 dispensation.\ul0 \super\cf22\f23\fs23 407 \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The only difference bet ween the two which he sees is that what had been a \up0 \expndtw0\charscalex100 national church now becomes universal and what had been a ritual worship now \up 0 \expndtw-3\charscalex100 becomes more spiritual. He quotes the Belgic Confessi on, Art. XXVII: \par\pard\qj \li1800\ri1612\sb261\sl-280\slmult0\fi511 \up0 \exp ndtw-1\charscalex100 The church has been from the beginning of the world, and wi ll be to the end \up0 \expndtw-2\charscalex100 thereof, which is evident from th e fact that Christ is an eternal King, which without \up0 \expndtw-3\charscalex1 00 subjects He cannot be. \par\pard\ql \li2066\sb0\sl-276\slmult0 \par\pard\ql\l i2066\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Hodge puts it this way: \ par\pard\qj \li2520\ri1602\sb261\sl-280\slmult0\fi134 \up0 \expndtw0\charscalex1 01 The Church under the new dispensation is identical with that under the \up0 \ expndtw0\charscalex104 Old. It is not a new Church, but one and the same ....The conclusion is \up0 \expndtw-3\charscalex100 that God has ever had but one Churc h in the world.\ul0\super\cf22\f23\fs23 408 \par\pard\qj \li1800\ri1608\sb261\sl -280\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 A. A. Hodge endeavors to answer the following two-fold question in the \ up0 \expndtw-3\charscalex100 affirmative: \par\pard\qj \li2520\sb0\sl-270\slmult 0 \par\pard\qj\li2520\ri1599\sb19\sl-270\slmult0\fi134 \up0 \expndtw0\charscalex 107 How may it be shown that this visible church is identical under both \up0 \e xpndtw0\charscalex102 dispensations, and what argument may be thence derived to prove that \up0 \expndtw-3\charscalex100 the infant children of believers should be baptized?\ul0\super\cf22\f23\fs23 409 \par\pard\qj \li1800\sb0\sl-276\slmult 0 \par\pard\qj\li1800\ri1608\sb10\sl-276\slmult0\fi263 \up0 \expndtw0\charscalex

106 \ul0\nosupersub\cf8\f9\fs24 Where great minds disagree it is sometimes wisdo m not to side with one \up0 \expndtw0\charscalex100 against the other, but to an alyze carefully the views of each to see whether both \up0 \expndtw0\charscalex1 03 might have some elements of truth. It is difficult to believe that men of God on \up0 \expndtw0\charscalex100 one side or the other of this question could be completely in error. If such is not \up0 \expndtw0\charscalex100 the case the n it is evident that some principle of interpretation has been \up0 \e xpndtw-3\charscalex100 overlooked by both sides. \par\pard\ql \li1800\sb264\sl-2 76\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE DISPENS ATIONAL SOLUTION \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0 \sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb32\ sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\ cf23\f24\fs19 406\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Scof ield Reference Bible\ul0\nosupersub\cf7\f8\fs20 , p. 1021. \par\pard\ql \li1800\ sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 407\u l0\nosupersub\cf7\f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\no supersub\cf7\f8\fs20 ., p. 571. \par\pard\ql \li1800\ri3575\sb0\sl-240\slmult0 \ up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 408\ul0\nosupersub\cf7\f8\ fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 Vol. III, pp. 549, 551. \line \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24 \fs19 409\ul0\nosupersub\cf7\f8\fs20 A. A. Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 619. \par\pard\ql \li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 452 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz366\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g454}{\bkmkend Pg454}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb108\sl-276\slmult0\fi268 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 We believe that the dispensati onal principles when rightly applied will solve the \up0 \expndtw0\charscalex104 problem which has just been confronted. Covenant theologians are correct in \up 0 \expndtw0\charscalex100 their position that there is just as much a church in the Old Testament as in the \up0 \expndtw0\charscalex103 New. They are wrong in not recognizing the difference between the Israelitish \up0 \expndtw0\charscalex 100 Church and the Church which is the Body of Christ in which there is neither Jew \up0 \expndtw0\charscalex103 nor Gentile and which was never the subject of Old Testament prophecy. The \up0 \expndtw0\charscalex100 dispensationalists thu s far considered are correct in seeing the difference \up0 \expndtw0\cha rscalex100 between Israel and the Body of Christ, but they are mistaken in ident ifying every \up0 \expndtw0\charscalex107 reference to a church in the New Testa ment with the Body of Christ, and in \up0 \expndtw0\charscalex103 practically de nying that Israel was a church in an effort to prove the difference \up0 \expndt w-3\charscalex100 between Israel and the Body. \par\pard\qj \li1800\ri1605\sb264 \sl-276\slmult0\fi294 \up0 \expndtw-1\charscalex100 Confusion arises over the us e of the expressions \ul0\nosupersub\cf9\f10\fs24 Old and New Testaments\ul0\nos upersub\cf8\f9\fs24 . It \line \up0 \expndtw-1\charscalex100 is assumed by some dispensationalists that the Old concerns Israel and the New \line \up0 \expndtw0 \charscalex102 the Church. However, if anything is clear in Scripture it is that both the Old and \line \up0 \expndtw0\charscalex104 the New Testaments were mad

e with the House of Israel (cf. \ul0\nosupersub\cf12\f13\fs24 Jer. 31:31\ul0\nos upersub\cf8\f9\fs24 ). It is \line \up0 \expndtw-2\charscalex100 also commonly a ssumed that the Old Testament begins with Genesis 1:1 and the \line \up0 \expndt w0\charscalex102 New with Matthew 1:1. Technically speaking, that covenant which became \ul0\nosupersub\cf9\f10\fs24 old \line \up0 \expndtw-1\charscalex100 \ul 0\nosupersub\cf8\f9\fs24 was the one made under Moses at Mt. Sinai in Exodus 19, and the New \line \up0 \expndtw0\charscalex100 Covenant did not in any sense become operational until the blood of that \line \up0 \e xpndtw0\charscalex100 covenant was shed at the Cross. Thus from Genesis 1:1 to E xodus 19 was pre-\line \up0 \expndtw-1\charscalex100 Old Testament. Paul plai nly declares that Christ was made under the Law \line \up0 \expndtw-1\ch arscalex100 (\ul0\nosupersub\cf12\f13\fs24 Galatians 4:4\ul0\nosupersub\cf8\f9\f s24 ), so that the Gospel records up to the Cross are still under the Old \line \up0 \expndtw-2\charscalex100 Testament dispensation. \par\pard\qj \li1800\ri160 8\sb264\sl-276\slmult0\fi282 \up0 \expndtw-1\charscalex100 Dr. Scofield makes or tries to make the distinction between Israel and the New \line \up0 \expndtw0\c harscalex103 Testament Church, but the fact of the matter is that Israel is a Ne w Testament \line \up0 \expndtw0\charscalex100 Church. In what we call the New Testament Scriptures, from Matthew to \line \up0 \expndtw0\charscalex1 04 Revelation, we find Israel first as the Old Testament Church, then we find th e \line \up0 \expndtw0\charscalex100 Israelitish disciples of Christ, whom He ca lled His \ul0\nosupersub\cf9\f10\fs24 little flock\ul0\nosupersub\cf8\f9\fs24 , to whom it was the \line \up0 \expndtw-2\charscalex100 Father's good pleasure to give the coming Kingdom (\ul0\nosupersub\cf12\f13\fs24 Luke 12:32\ul0\ nosupersub\cf8\f9\fs24 ) and who \line \up0 \expndtw-1\charscalex100 comprised the Church of Matthew 16:18 and 18:17, and on the day of Pentecost \line \up0 \ expndtw0\charscalex100 we find the Holy Spirit adding members to that \ul0\nosup ersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f1 3\fs24 Acts 2:47\ul0\nosupersub\cf8\f9\fs24 ). There is not \line \up0 \expndtw0 \charscalex108 the slightest intimation that a new ekklesia began at Pentecost; rather, it is \line \up0 \expndtw0\charscalex100 evident that believers were add ed to an existing \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs 24 , but that \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 was \line \up0 \expndtw0\charscalex100 not the Body of Christ. It was the \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 of prophec y which will find its \line \up0 \expndtw0\charscalex102 fulfillment in th e Millennial Kingdom. The members of that \ul0\nosupersub\cf9\f10\fs24 ek klesia\ul0\nosupersub\cf8\f9\fs24 were \line \up0 \expndtw-1\charscalex100 exp ecting the restoration of the Kingdom to Israel (\ul0\nosupersub\cf12\f13\fs24 A cts 1:6\ul0\nosupersub\cf8\f9\fs24 ). Peter, filled with the \line \up0 \expndtw 0\charscalex100 Holy Spirit, declared that everything that was happening in conn ection with that \line \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 was in fulfillment of all that the prophet s had spoken since the world \line \up0 \expndtw0\charscalex100 began (\ul0\nosu persub\cf12\f13\fs24 Acts 3:21\ul0\nosupersub\cf8\f9\fs24 ). The truth about the Body of Christ was a secret kept from all \line \up0 \expndtw0\charscalex104 fo rmer ages and generations (\ul0\nosupersub\cf12\f13\fs24 Eph. 3:9\ul0\nosupers ub\cf8\f9\fs24 ), and therefore must of necessity be \line \up0 \expndtw-1\chars calex100 something different from that which was the subject of all prophetic ut terances of \line \up0 \expndtw-2\charscalex100 old. Thus, the true dispensation al distinction which must be made is that between \line \up0 \expndtw0\charscale x100 the Israelitish \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\ f9\fs24 of prophecy and the Body of Christ \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 of the \line \up0 \expndtw-3\charscalex1 00 mystery, both of which are found in the book called the New Testament. \par\p ard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 453 \par\pard\sect\sectd\f s24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg455}{\bkmkend Pg455}\pa r\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par

\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\p ard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb92\sl-276\slmult0 \up0 \e xpndtw-4\charscalex100 \ul0\nosupersub\cf6\f7\fs24 SUMMARY \par\pard\qj \li1800\ sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In summarizing this truth it should be pointed out that the Old Covenant \line \up0 \expndtw0\char scalex106 Church under Moses was not a spiritual organism, but an outward, physi cal \line \up0 \expndtw0\charscalex104 union in the form of a theocracy. When Ch rist came to earth that Church had \line \up0 \expndtw0\charscalex100 apostatize d from God and Christ proceeded to call out from its number His own \line \up0 \ expndtw-2\charscalex100 Church \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf 12\f13\fs24 Matthew \up0 \expndtw0\charscalex100 16:18\ul0\nosupersub\cf8\f9\fs2 4 ). This ekklesia of Christ is clearly related to the \par\pard\qj \li 1800\ri1608\sb5\sl-276\slmult0 \up0 \expndtw-2\charscalex100 Messianic Kingdom, for the keys of the kingdom of heaven were given to Peter in \up0 \expndtw0\char scalex100 connection with it. The kingdom of the heavens is to be understood, as any Jew \up0 \expndtw0\charscalex100 would have understood it, as the kingdom p romised to Israel by the prophets. It \up0 \expndtw-1\charscalex100 was the king dom which was being preached as at hand all during Christ's earthly \up0 \expndt w0\charscalex100 ministry. It was the kingdom which was to be taken away from th e outward, then \up0 \expndtw-1\charscalex100 present, Old Testament ekklesia an d to be given to His New Testament ekklesia \up0 \expndtw0\charscalex102 (\ul0\n osupersub\cf12\f13\fs24 Matthew 21:43\ul0\nosupersub\cf8\f9\fs24 ). It was the k ingdom which was not to appear immediately, but \up0 \expndtw0\charscalex100 was to await the return of Christ for its establishment (\ul0\nosupersub\cf12\f13\f s24 Luke 19:11-27\ul0\nosupersub\cf8\f9\fs24 ). It was the \up0 \expndtw0\charsc alex100 kingdom which the disciples had been taught to expect and to pray for (\ ul0\nosupersub\cf12\f13\fs24 Matthew \up0 \expndtw0\charscalex105 6:10\ul0\nosup ersub\cf8\f9\fs24 ). It was a kingdom in which Israel would be restored (\ul0\no supersub\cf12\f13\fs24 Acts 1:6\ul0\nosupersub\cf8\f9\fs24 ). It was a \up0 \exp ndtw0\charscalex105 kingdom in which Christ would sit upon the throne of David a nd rule over the \up0 \expndtw-3\charscalex100 house of Israel (\ul0\nosupersub\ cf12\f13\fs24 Luke 1:32, 33; Acts 2:30; 15:16, 17\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1606\sb264\sl-276\slmult0\fi267 \up0 \expndtw-2\charscale x100 It was impossible that this kingdom could be established on earth before Ch rist \line \up0 \expndtw0\charscalex100 had accomplished His redemptive work in His death and resurrection. But after \line \up0 \expndtw0\charscalex104 all had been fulfilled concerning His sufferings (\ul0\nosupersub\cf12\f13\fs24 Acts 3:18\ul0\nosupersub\cf8\f9\fs24 ), Peter offered the \line \up0 \expndtw0\charsc alex100 Kingdom to his nation Israel upon the condition that they repent of the murder of \line \up0 \expndtw0\charscalex103 their Messiah and be converted. Whi le a few did repent, the nation as a whole \line \up0 \expndtw-2\charscalex100 r ejected the testimony of the Holy Spirit and the kingdom was taken from them. \p ar\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slm ult0\fi268 \up0 \expndtw0\charscalex105 It was at this point that God revealed H is secret purpose to call out from a \line \up0 \expndtw-2\charscalex100 world w hich had rejected His Son and which was worthy of eternal condemnation \line \up 0 \expndtw0\charscalex108 an ekklesia which He has named the Body of Christ. In order to reveal this \line \up0 \expndtw-2\charscalex100 hitherto unannounced purpose, He saved Saul of Tarsus, the most unlikely \line \up0 \expndtw0 \charscalex103 candidate for the office, and commissioned him as the apostle of the Gentiles \line \up0 \expndtw-1\charscalex100 and the steward of the mystery. Paul received all of his truth, not from those who \line \up0 \expndtw0\charsca lex100 had been apostles before him, but by direct revelation from Jes us Christ \line \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Ga latians 1:12\ul0\nosupersub\cf8\f9\fs24 ). Dr. Scofield recognized this truth wh en he wrote: \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1601\ sb2\sl-280\slmult0\fi120 \up0 \expndtw0\charscalex105 In his (Paul's) writings alone we find the doctrine, position, walk, and \up0 \expndtw-3\charscalex100 de stiny of the church.\ul0\super\cf22\f23\fs23 410 \par\pard\qj \li1800\sb0\sl-275

\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi263 \up0 \expndtw0\cha rscalex105 \ul0\nosupersub\cf8\f9\fs24 What happened to Christ's Kingdom \ul0\no supersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 will be discussed in a further \line \up0 \expndtw0\charscalex100 chapter. Whether these Israeliti sh believers remained as members of that \line \up0 \expndtw-1\charscalex1 00 Kingdom \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 to be resurrected when it is finally established, or whether they \line \up0 \expnd tw0\charscalex100 became incorporated in the new Body is a question upo n which there is \line \up0 \expndtw0\charscalex100 disagreement. One thing i s certain, however, and that is that God's \ul0\nosupersub\cf9\f10\fs24 ekklesia \ul0\nosupersub\cf8\f9\fs24 in \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\par d\ql\li1800\sb73\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f2 4\fs20\ul0\super\cf23\f24\fs19 410\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\c f24\f25\fs20 Scofield Reference Bible\ul0\nosupersub\cf7\f8\fs20 , p. 1252. \par \pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 454 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz470\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g456}{\bkmkend Pg456}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 this present dispensation is a spirit ual organism, the Body of Christ, formed by \up0 \expndtw-1\charscalex100 the ba ptizing work of the Holy Spirit, and comprised of all true believers, whether \u p0 \expndtw-2\charscalex100 they be Jews or Gentiles in the flesh. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb41\sl-379\slmult0 \up0 \expndtw 0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 63\ul0\nosupersub\cf20\f21\fs32 TH E EKKLESIA OF THE PRESENT DISPENSATION \par\pard\qj \li1800\sb0\sl-280\slmult0 \ par\pard\qj\li1800\ri1608\sb163\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex10 5 \ul0\nosupersub\cf8\f9\fs24 In speaking of the various ekklesias of the Bible considerable has already \up0 \expndtw0\charscalex100 been said about the ekkles ia of this present dispensation. In this chapter appeal \up0 \expndtw0\charscale x105 will be made mainly to the Scriptures. Later chapters will be given over to an \up0 \expndtw-3\charscalex100 examination of major views which have been hel d on this subject. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \ expndtw0\charscalex102 The Scriptural designation for the ekklesia of this dispe nsation is \ul0\nosupersub\cf9\f10\fs24 the Church \up0 \expndtw0\charscalex102 which is His Body\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Rom . 12:5; 1 Cor. 10:16, 17; 12:12, 13-27; Eph. 1:23; 2:16; \up0 \expndtw-2\charsca lex100 3:6; 4:4, 12, 16; 5:30; Col. 1:18, 24; 2:17, 19; 3:15\ul0\nosupersub\cf8\ f9\fs24 ). It almost goes without saying \up0 \expndtw0\charscalex100 that there could have been no Body of Christ (except in the mind of God) until at \up0 \ex pndtw0\charscalex100 least Christ had come into the world. Nowhere outside of Pa ul's epistles is there \up0 \expndtw-3\charscalex100 to be found in Scripture a reference to a church by this title. \par\pard\qj \li1800\sb0\sl-273\slmult0 \pa r\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex102 T he Church as the Body of Christ must, of course, be differentiated from His \up0 \expndtw0\charscalex100 human or physical body. The human body with its many me mbers is used as an \up0 \expndtw0\charscalex102 illustration of the vital spiri tual relation that exists between fellow-members and \up0 \expndtw-3\charscalex1

00 with Christ Jesus the Head (\ul0\nosupersub\cf12\f13\fs24 I Cor. 12:12-27\ul0 \nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\ li1800\ri1608\sb20\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex102 Christ is t he one and only Head of this church (\ul0\nosupersub\cf12\f13\fs24 Eph. 1:22; 4:15; 5:23; Col. \up0 \expndtw0\charscalex100 1:18; 2:19\ul0\nosupersub\cf8\f9 \fs24 ). As the head, the controlling mind, is present in every member of the \u p0 \expndtw-3\charscalex100 human body, so Christ is living in every member of H is Body. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb10\sl-276 \slmult0\tx5271\tx7505 \up0 \expndtw0\charscalex102 This Body is a joint-bod y \tab \up0 \expndtw-1\charscalex100 (Gr.-\ul0\nosupersub\cf9\f10\fs24 susoma\ul 0\nosupersub\cf8\f9\fs24 , \ul0\nosupersub\cf12\f13\fs24 Eph. \tab \up0 \expndt w0\charscalex102 3:6\ul0\nosupersub\cf8\f9\fs24 ). The King James is \par\pa rd\qj \li1800\ri1608\sb7\sl-273\slmult0 \up0 \expndtw0\charscalex105 misleading at this point by its translation "of the same body," which might be \line \up0 \ expndtw-1\charscalex100 taken to mean the same body that always existed. The second chapter of \line \up0 \expndtw0\charscalex102 Ephesians relates the fact that the Jew and the Gentile have both been \line \up0 \exp ndtw0\charscalex100 reconciled to God in one body by the cross, and that He has made in himself of \line \up0 \expndtw0\charscalex103 the twain (Jew and Gentile ) one new man. In all of the Scripture before Paul's \line \up0 \expndtw-1\chars calex100 day the Jew was given a place of priority over the Gentile. Under Chris t's earthly \line \up0 \expndtw-2\charscalex100 ministry it was not right t o give the children's \up0 \expndtw-2\charscalex100 (Israel's) bread to th e dogs \par\pard\qj \li1800\ri1608\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex 100 (Gentiles). The children must first be filled (\ul0\nosupersub\cf12\f13\fs24 Mk. 7:27\ul0\nosupersub\cf8\f9\fs24 ). One of the distinguishing \up0 \expndtw0 \charscalex108 features of the Body of Christ is that the Jew and the Gentile be lievers are \up0 \expndtw-3\charscalex100 brought into a joint-relationship in w hich there is absolute equality. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pa rd\qj\li1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex105 Belie vers become members of this Body by the baptizing work of the Holy \line \up0 \e xpndtw0\charscalex100 Spirit. "For by one Spirit are we all baptized into one Bo dy, whether we be Jews \line \up0 \expndtw-3\charscalex100 or Gentiles .... " (1 Cor. \up0 \expndtw-3\charscalex100 12:13). This work is simultaneous wi th the work of \par\pard\qj \li1800\ri1591\sb11\sl-270\slmult0 \up0 \expndtw2\charscalex100 salvation. Every truly saved person in this dispensation has thus become a \line \up0 \expndtw0\charscalex100 member of the Body. Thi s baptizing work of the Spirit does not take place in any \line \up0 \expndtw0\c harscalex100 visible, physical, or emotional experience. In fact, in the great m ajority of cases it \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb164\sl-230\slmult0 \up0 \expndtw-2\c harscalex100 \ul0\nosupersub\cf7\f8\fs20 455 \par\pard\sect\sectd\fs24\paperw122 40\paperh15840\pard\sb0\sl-240{\bkmkstart Pg457}{\bkmkend Pg457}\par\pard\qj \li 1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li18 00\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \ri1605\sb108\sl-276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 is only after some time has elapsed that the new convert learns through t he study \line \up0 \expndtw0\charscalex100 of the Word that he has thus become a member of the Body of Christ. This is in \line \up0 \expndtw0\charscalex106 sh arp contrast to the so-called Spirit baptism at Pentecost when there were \line \up0 \expndtw0\charscalex100 visible tongues as of fire, the sound of a mighty r ushing wind, and other physical \line \up0 \expndtw-2\charscalex100 and emotiona l phenomena. If for no other reason this great contrast should serve \line \up0 \expndtw0\charscalex100 to show that these two baptisms are different. One had t o do with the fulfilling of \line \up0 \expndtw-2\charscalex100 the prophets: "T his is that which was spoken by the prophet Joel" (Acts 2:16); the \line \up0 \e xpndtw0\charscalex102 other had to do with the formation of the unprophesied Mys tery Body of Christ. \line \up0 \expndtw0\charscalex100 Very few theologians hav e noted the distinction between these two baptisms in \line \up0 \expndtw-1\char scalex100 which the Holy Spirit is involved. However, Dr. Chafer makes

the following \line \up0 \expndtw-2\charscalex100 comments: \par\pard\qj \li25 20\ri1603\sb264\sl-276\slmult0\fi160 \up0 \expndtw0\charscalex100 Those Scriptur es in which the Holy Spirit is related to baptism are to be \line \up0 \expndtw0 \charscalex100 classified in two divisions. In the one group, Christ is the bapt izing agent, \line \up0 \expndtw0\charscalex100 yet the Holy Spirit is the blessed influence which characterizes the \line \up0 \expndtw0\charscalex10 3 baptism. In the other group of passages, the Holy Spirit is the baptizing \lin e \up0 \expndtw-1\charscalex100 agent and Christ as the Head of His myst ical Body is the receiving \line \up0 \expndtw0\charscalex102 element and by so much that blessed influence which characterizes the \line \up0 \expndtw-3\ch arscalex100 baptism.\ul0\super\cf22\f23\fs23 411 \par\pard\qj \li1800\sb0\sl-275 \slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\cha rscalex107 \ul0\nosupersub\cf8\f9\fs24 Dr. Chafer seems to identify the work of Christ baptizing with the Spirit at \line \up0 \expndtw0\charscalex103 Pentecost with the new birth and the subsequent indwelling of the Holy Spirit, \line \up0 \expndtw0\charscalex106 which is a part of the common salvation of all believer s in this dispensation. \line \up0 \expndtw0\charscalex100 However, the context seems rather to identify it with the Kingdom prophecies of \line \up0 \expndtw-2 \charscalex100 Joel and with the receiving of miraculous powers from on high (\u l0\nosupersub\cf12\f13\fs24 Lk. 24:49\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1607\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex104 This chu rch is an organism, not an organization. A following section will be \line \up0 \expndtw0\charscalex102 devoted to the outward, local church, which is a visible organization and which \line \up0 \expndtw0\charscalex104 often contains unsave d people in its membership. The Body of Christ, on the \line \up0 \expndtw0\char scalex100 other hand, is an invisible spiritual organism, containing onl y regenerated \line \up0 \expndtw0\charscalex100 believers, and in further contrast to the visible church, containing \ul0\nosupersub\cf9\f10\fs24 al l\ul0\nosupersub\cf8\f9\fs24 true \line \up0 \expndtw0\charscalex103 believers . Thus there is only one true Bible Church, which is the real basis for \line \u p0 \expndtw-2\charscalex100 Christian unity, "Endeavouring to keep the unity of the Spirit in the bond of peace. \line \up0 \expndtw0\charscalex104 There is one body .... "(Eph. 4:3, 4). Regardless of outward church affiliations \line \up0 \expndtw-2\charscalex100 believers find their true bond of unity as fellow-membe rs of the Body of Christ. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi263 \up0 \expndtw-2\charscalex100 Whereas there was a living, spiritual relat ionship between Christ and His \line \up0 \expndtw0\charscalex102 Jewish dis ciples, it was not as close and vital as that experienced in the Body. \line \up 0 \expndtw0\charscalex100 He said to His disciples: "I am the vine, ye are the b ranches. Abide in me, and I \line \up0 \expndtw0\charscalex104 in you. As the br anch cannot bear fruit of itself, except it abide in the vine; no \line \up0 \ex pndtw0\charscalex102 more can ye, except ye abide in me" (John 15:4, 5). Branche s may be and are \line \up0 \expndtw0\charscalex102 constantly pruned from the v ine, but not so with the members of the Body. The \line \up0 \expndtw-1\charscal ex100 organization of human life is on a much higher plane than that of plant li fe. While \line \up0 \expndtw0\charscalex103 both the Vine and the Body are bles sed relationships with Christ, they are not \line \up0 \expndtw-3\charscalex100 identical. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23 \f24\fs19 411\ul0\nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 Vol. VI, p. 141. \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb3 0\sl-230\slmult0 \up0 \expndtw-2\charscalex100 456 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz409\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768}

} {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g458}{\bkmkend Pg458}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 604\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f 9\fs24 Other figures are used by Paul to represent the Church which is His Body. \line \up0 \expndtw0\charscalex108 One is that of a holy temple: "Now therefore ye are no more strangers and \line \up0 \expndtw0\charscalex100 foreigners, but fellow-citizens with the saints, and of the household of God: and \line \up0 \e xpndtw0\charscalex100 are built upon the foundation of the apostles and prophets , Jesus Christ himself \line \up0 \expndtw-2\charscalex100 being the chief co rner stone; in whom all the building fitly framed together, \line \up0 \expndtw-2\charscalex100 groweth unto an holy temple in the Lord: in whom ye als o are builded together for \line \up0 \expndtw-1\charscalex100 an habitation of God through the Spirit" (Eph. 2:19-22). Another figure is that of a \line \up0 \ expndtw-1\charscalex100 cultivated field: "For we are laborers together with God : ye are God's husbandry, \line \up0 \expndtw0\charscalex102 ye are God's buildi ng" (1 Cor. 3:9). Both figures are mentioned together in this \line \up0 \expndt w-1\charscalex100 passage. As the Body we are vitally joined to Christ, as a Tem ple we are the true \line \up0 \expndtw0\charscalex103 worshippers of God; as a Cultivated Field we are workers and fruit-bearers for \line \up0 \expndtw-3\char scalex100 God. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri160 7\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 A word should be said a bout the use of \ul0\nosupersub\cf9\f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 for this relationship as the \line \up0 \expndtw0\charscalex100 Body of Christ . \ul0\nosupersub\cf9\f10\fs24 Ekklesia\ul0\nosupersub\cf8\f9\fs24 means a call ed out assembly. Besides its religious use \line \up0 \expndtw-1\charscalex100 i n the Bible it is applied to a lawful assembly of citizens, as in \ul0\nosupersu b\cf12\f13\fs24 Acts 19:39, 41\ul0\nosupersub\cf8\f9\fs24 . It is \line \up0 \ex pndtw-2\charscalex100 sometimes used as a synonym for \ul0\nosupersub\cf9\f10\fs 24 synagogue\ul0\nosupersub\cf8\f9\fs24 , which means a gathering together \line \up0 \expndtw-1\charscalex100 for some specific purpose, whether it be politica l, social, or religious. It is easy to \line \up0 \expndtw0\charscalex100 see ho w the word could be applied to Israel, called out of Egypt and assembled \line \ up0 \expndtw-1\charscalex100 in the wilderness, or how it could be appli ed to any local group of people \line \up0 \expndtw0\charscalex100 assembl ed for a religious service. But it is not so easy to understand its \line \up0 \expndtw0\charscalex100 application to an invisible company of peopl e, the majority of whom have never \line \up0 \expndtw0\charscalex104 even seen each other or known of their existence, and who have never been \line \up0 \expn dtw0\charscalex100 assembled together. Because of this problem some have taken t he attitude that \line \up0 \expndtw-2\charscalex100 the only church that exists is the visible gathering of believers and that in order to \line \up0 \expndtw0 \charscalex102 belong to the church and partake of its ministry one must join th e local church. \line \up0 \expndtw0\charscalex102 This practice has sponsored t he spirit of denominationalism, and has confused \line \up0 \expndtw-1\charscale x100 the local assembly with the Body of Christ. While it is true that all of th e members \line \up0 \expndtw0\charscalex105 of the Body have never yet been ass embled physically, it is also true that no \line \up0 \expndtw0\charscalex100 cl oser an assembly could be imagined than the members of a human body. The \line \ up0 \expndtw0\charscalex100 Body of Christ is not a physical but a spiritual org anism, and in the truest sense \line \up0 \expndtw0\charscalex100 of the word all of the members are constantly assembled in their spiritual \line \ up0 \expndtw0\charscalex108 relationship to Christ. And it is also true that all members will some day be \line \up0 \expndtw0\charscalex100 assembled physicall y when they are raptured to be with Christ forever (\ul0\nosupersub\cf12\f13\fs2

4 1 Thess. \line \up0 \expndtw-3\charscalex100 4:13-18\ul0\nosupersub\cf8\f9\fs2 4 ). \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb41\sl-379\slm ult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 64\ul0\nosupersub \cf20\f21\fs32 THE CHURCH OF COVENANT THEOLOGY \par\pard\qj \li1800\sb0\sl-272\ slmult0 \par\pard\qj\li1800\ri1608\sb198\sl-272\slmult0\fi268 \up0 \expndtw0\cha rscalex103 \ul0\nosupersub\cf8\f9\fs24 Covenant or Federal Theology is specifica lly that type of Theology which is \line \up0 \expndtw0\charscalex103 held by th e Reformed bodies. It is based upon a supposed covenant of works \line \up0 \exp ndtw0\charscalex104 between God and Adam and a covenant of grace as a method of forgiveness \line \up0 \expndtw0\charscalex103 and salvation through Christ. It was Cocceius, a Holland theologian and \line \up0 \expndtw0\charscalex 100 professor at Leyden, who formulated this theory of the covenants. Fisher sta tes: \line \up0 \expndtw0\charscalex100 "Cocceius divides the history of th e New Covenant into three parts, or \par\pard\ql \li10137\sb0\sl-230\slmul t0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb163\sl-230\slm ult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 457 \par\pard\sec t\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg459}{\bkmkend Pg459}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slm ult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmul t0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 'economies'; the ante-legal in the era of the patri archs, where the kingdom was a \line \up0 \expndtw0\charscalex100 family, and la w was given through conscience; the legal era, in which grace was \line \up0 \ex pndtw-1\charscalex100 shown through the prophets and typical ceremonies, the kin gdom being national; \line \up0 \expndtw0\charscalex104 and the post-legal, i n which Christ appeared, and the kingdom became \line \up0 \expndtw-1\cha rscalex100 universal.\u8221?\ul0\super\cf22\f23\fs23 412\ul0\nosupersub\cf8\f9\f s24 Other Christian bodies, while either denying or not mentioning the \line \up0 \expndtw0\charscalex100 supposed covenant of works with Adam, hold essentia lly the same ideas on the \line \up0 \expndtw0\charscalex106 covenant of grace. As a result, we may say that as far as its effect upon the \line \up0 \expndtw0\ charscalex100 doctrine of the church is concerned, this teaching holds that the Church of today \line \up0 \expndtw-1\charscalex100 has taken the place of Israe l and that the covenants which God made with Israel \line \up0 \expndtw0\charsca lex100 find their fulfillment in the Church. Covenant theology teaches that the Church is \line \up0 \expndtw0\charscalex102 spiritual Israel, and since all of the physical and material blessings promised in \line \up0 \expndtw-1\charscalex 100 the covenants must be spiritualized, it is evident that there is little, if any, place in \line \up0 \expndtw0\charscalex108 this scheme for an actual kingd om of Christ on earth or of a future national \line \up0 \expndtw-2\charscalex10 0 blessing of Israel. Practically all covenant theology, if consistent, is Amill ennial. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\ch arscalex105 As mentioned earlier, Covenant Theology teaches that one and the sam e \up0 \expndtw-1\charscalex100 Church has existed from the beginning of the hum an race to the present and that \up0 \expndtw0\charscalex109 this is the final d ispensation of the church. The Gospel Age or the present \up0 \expndtw0\charscal ex100 dispensation will run its course until the end of the world, at which time there will \up0 \expndtw-3\charscalex100 be a general resurrection and general judgment. \par\pard\qj \li1800\ri1604\sb264\sl-276\slmult0\fi305 \up0 \expndtw-1 \charscalex100 Covenant Theology teaches that Baptism has taken the place of Cir cumcision \line \up0 \expndtw0\charscalex104 as the initiatory rite into th e Church. Dr. Berkhof declares: "In the new \line \up0 \expndtw0\charscal ex104 dispensation baptism is by divine authority substituted for circumcision a s the \line \up0 \expndtw0\charscalex102 initiatory sign and seal of the covenan t of grace. Scripture strongly insists on it \line \up0 \expndtw-2\charscalex100 that circumcision can no more serve as such, Acts 15:1, 2; 21:21; Gal. 2:3-5; 5 :2-\line \up0 \expndtw0\charscalex100 6; 6:12, 13, 15. If baptism did not take i ts place, then the New Testament has no \line \up0 \expndtw0\charscalex102 initi atory rite.''\ul0\super\cf22\f23\fs23 413\ul0\nosupersub\cf8\f9\fs24 He quote s Matt. 28:19, 20 and Mark 16: 15, 16 as proof that \line \up0 \expndtw0\charsca

lex107 Christ clearly made this substitution. However, there is no ment ion of \line \up0 \expndtw0\charscalex103 circumcision in these passages, and t he fact of the matter is that as far as the \line \up0 \expndtw0\charscalex105 h istorical record of the Bible is concerned, the Jewish apostles and believers \l ine \up0 \expndtw0\charscalex100 continued the practice of circumcision along wi th baptism. It would have been a \line \up0 \expndtw0\charscalex100 very simple matter to settle the problem which occasioned the Council at \line \u p0 \expndtw-1\charscalex100 Jerusalem in Acts 15 had baptism taken the place of circumcision. There was no \line \up0 \expndtw-1\charscalex100 question raised about Jews practicing circumcision; the question was, must \line \up0 \e xpndtw0\charscalex100 Gentile converts be circumcised in order to be saved? (\ul 0\nosupersub\cf12\f13\fs24 Acts 15:1, 23, 24\ul0\nosupersub\cf8\f9\fs24 ). Even \line \up0 \expndtw0\charscalex100 Paul circumcised Timothy (\ul0\nosupersub\cf1 2\f13\fs24 Acts 16:3\ul0\nosupersub\cf8\f9\fs24 ), and he took a vow that he had not taught \line \up0 \expndtw-2\charscalex100 the Jews that they ought no t to circumcise their children (\ul0\nosupersub\cf12\f13\fs24 Acts 21:21\u l0\nosupersub\cf8\f9\fs24 ). It is \line \up0 \expndtw0\charscalex100 strange that Dr. Berkhof gives this reference as a proof that circumcision should \line \up0 \expndtw0\charscalex106 not be practiced. The context shows that this false charge had been lodged \line \up0 \expndtw0\charscalex100 against Paul, and in order to correct it, Paul goes into the temple and shares the \line \up0 \expndt w0\charscalex100 expenses of four men who were offering sacrifices in c onnection with the \line \up0 \expndtw-3\charscalex100 Nazarite vow. \par\pard \qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\ri1649\sb191\sl-220\slmult0 \ up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 41 2\ul0\nosupersub\cf7\f8\fs20 George Park Fisher, \ul0\nosupersub\cf24\f25\fs20 History of Christian Doctrine\ul0\nosupersub\cf7\f8\fs20 (New York: Charles Scr ibner's Sons, 1927), pp. 348, \line \up0 \expndtw-2\charscalex100 349. \par\pard \ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f2 4\fs19 413\ul0\nosupersub\cf7\f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op . cit.,\ul0\nosupersub\cf7\f8\fs20 pp. 633, 634. \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl230\slmult0 \up0 \expndtw-2\charscalex100 458 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz421\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g460}{\bkmkend Pg460}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 548\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 In teaching that Baptism has taken the place of circumcision, C ovenant \line \up0 \expndtw0\charscalex105 Theology must teach that infants are the fit subjects for baptism. Dr. Berkhof \line \up0 \expndtw-1\charscalex100 st ates: "It may be said at the outset that there is no explicit command in the Bib le \line \up0 \expndtw-1\charscalex100 to baptize children, and that there is no t a single instance in which we are plainly \line \up0 \expndtw-1\charscalex100 told that children were baptized. But this does not necessarily make infant \line \up0 \expndtw-3\charscalex100 baptism un-Biblical.\u8221?\ul0\super \cf22\f23\fs23 414\ul0\nosupersub\cf8\f9\fs24 He then proceeds to give reason s to justify this practice. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj \li1800\ri1608\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex103 Infant bap

tism supposedly makes the infant a member of the Church and a \up0 \expndtw0\cha rscalex100 child of the covenant. Unbaptized infants are outside the covenant. T his idea is \up0 \expndtw0\charscalex100 more or less\ul0\nosupersub\cf26\f27\ fs24 \ul0\nosupersub\cf8\f9\fs24 contained in Roman Catholic Theology, wh ere it is held that \up0 \expndtw0\charscalex100 unbaptized infants are lost and if they die in infancy will go to a limbus infantum \up0 \expndtw0\charscal ex106 which is outside the lake of fire but removed from the beatific vision of God. \up0 \expndtw-1\charscalex100 Reformed theologians do not teach that unbapt ized infants dying in that state are \up0 \expndtw-1\charscalex100 lost. (See Ho dge, Vol. III, p. 605, footnote 4-"We can only say that we never saw \up0 \expnd tw-3\charscalex100 a Calvinistic theologian who held that doctrine. ") \par\pard \qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1548\sb11\sl-275\slmult0\fi 268 \up0 \expndtw0\charscalex100 The church of Covenant Theology consists in families which have been \up0 \expndtw-1\charscalex100 baptized into the covenant. As in Old Testament times parents were responsible \up0 \expndtw0\char scalex105 for circumcising their sons when eight days old to make them children of the \up0 \expndtw-1\charscalex100 covenant, so Christian parents are res ponsible today to have their children \up0 \expndtw-1\charscalex100 baptize d for the same purpose. Neither circumcision nor baptism effect salvation \up0 \ expndtw-2\charscalex100 or regeneration in themselves, "But baptism signs, seals , and actually conveys its \up0 \expndtw0\charscalex102 benefits to all its subj ects, whether infants or adults, who keep the covenant of \up0 \expndtw0\charsca lex100 which it is a sign... so the infant when arrived at maturity receives the full benefit \up0 \expndtw0\charscalex106 of baptism, if he believes in the pro mises signified and sealed to him in that \up0 \expndtw-5\charscalex100 ordinanc e.''\ul0\super\cf22\f23\fs23 415\ul0\nosupersub\cf8\f9\fs24 Hodge further sta tes: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1608\sb9\sl-2 76\slmult0\fi134 \up0 \expndtw0\charscalex109 In like manner, baptism does not m ake a man a Christian. It is the \line \up0 \expndtw0\charscalex103 appointed me ans of avowing that he is a Christian; it is the badge of his \line \up0 \expndt w0\charscalex100 Christian profession before men, it secures for him the privileges of \line \up0 \expndtw0\charscalex104 membership in the visible Ch urch, and it is a pledge on the part of God \line \up0 \expndtw0\charscalex105 t hat, if sincere and faithful, he shall partake of all of the benefits of the \li ne \up0 \expndtw0\charscalex105 redemption of Christ. It is only in this sense t hat the Reformed Church \line \up0 \expndtw0\charscalex100 teaches the necessity of baptism. It has the necessity of a divine precept \par\pard\qj \li2520\ri161 8\sb0\sl-280\slmult0\fi201 \up0 \expndtw0\charscalex100 . Although not the means of salvation or necessary to its attainment, its \up0 \expndtw-3\charscalex100 benefits are great and manifold.\ul0\super\cf22\f23\fs23 416 \par\pard\qj \li180 0\ri1608\sb262\sl-280\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f 9\fs24 Thus a person may be regenerated apart from baptism, but in an unbaptized \up0 \expndtw-3\charscalex100 state he is cut off from the visible Church and a ll of its benefits. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi279 \up0 \expndtw-1\charscalex100 We must quote Hodge once more on what he says is really the turning point in \line \up0 \expndtw-1\charscalex100 the controversy conc erning infant church-membership. "If the Church is one \par\pard\ql \li18 00\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-2\c harscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 414\ul0\nosupersub \cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p . 632. \par\pard\ql \li1800\ri3825\sb0\sl-240\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\super\cf23\f24\fs19 415\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosuper sub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 Vol. III, p. 590. \line \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 416\ul0\nosupersub\cf7\f8 \fs20 \ul0\nosupersub\cf24\f25\fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ., Vol. III , p. 585. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb11\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 459 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s

hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz399\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g461}{\bkmkend Pg461}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1607\sb118\sl-274\slmult0 \up0 \expndtw0 \charscalex107 \ul0\nosupersub\cf8\f9\fs24 under both dispensations; if infants were members of the Church under the \up0 \expndtw-2\charscalex100 theocracy, th en they are members of the Church now, unless the contrary can be \up0 \expndtw0 \charscalex100 proved.''\ul0\super\cf22\f23\fs23 417\ul0\nosupersub\cf8\f9\fs24 Thus, if it can be proved that the Body of Christ of this dispensation \up0 \ expndtw0\charscalex102 is not identical with the theocracy of Israel in the Old Testament, the Church of \up0 \expndtw-2\charscalex100 Covenant Theology colla pses. This, then, is a crucial issue in Ecclesiology. \up0 \expndtw-2\ch arscalex100 Covenant theologians think they have proved the above identity; a gr eat segment \up0 \expndtw-2\charscalex100 of believers who would be classified a s Fundamentalists, Independents, Baptists, \up0 \expndtw-3\charscalex100 and Gra ce believers do not agree. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\ li1800\ri1580\sb11\sl-275\slmult0\fi281 \up0 \expndtw-2\charscalex100 Covenant t heologians generally take the view that the church consists of those \line \up0 \expndtw0\charscalex103 who profess the true religion, together with their child ren. This does not mean \line \up0 \expndtw0\charscalex105 that all such are reg enerated. In fact, Hodge says: "The attempt to make the \line \up0 \expndtw-1\ch arscalex100 visible Church consist exclusively of true believers must not only i nevitably fail of \line \up0 \expndtw-2\charscalex100 success, but it must a lso be productive of evil.''\ul0\super\cf22\f23\fs23 418\ul0\nosupersub\cf8\ f9\fs24 But all baptized church \line \up0 \expndtw0\charscalex100 member s, whether saved or not (God only knows), are children of the covenant. \line \u p0 \expndtw-1\charscalex100 It is not the prerogative of the Church to judge who are truly saved or not. All are \line \up0 \expndtw0\charscalex104 to be accept ed into membership who make a profession of faith and promise \line \up0 \expndt w0\charscalex106 obedience. (This of course does not mean that the church could not refuse \line \up0 \expndtw0\charscalex105 membership to one whose professio n was proved to be false, either through \line \up0 \expndtw0\charscalex100 here tical doctrines embraced or an ungodly life). After quoting from the Helvetic, \ line \up0 \expndtw0\charscalex100 the Gallic, the Belgic, the Westminster Confes sions, and the Larger and Shorter \line \up0 \expndtw0\charscalex100 Catechisms, Hodge concludes: "It is, therefore, plain that according to the \line \up0 \expndtw-2\charscalex100 standards of the Reformed Church, it is the child ren of the members of the visible \line \up0 \expndtw0\charscalex100 Church who are to be baptized.''\ul0\super\cf22\f23\fs23 419\ul0\nosupersub\cf8\f9\fs24 Children of non-church members are not fit \line \up0 \expndtw0\charscalex104 ca ndidates for baptism. Only those who are entitled to baptism are entitled to \li ne \up0 \expndtw-2\charscalex100 partake of the Lord's Supper. The privile ges of the Church are confined to \line \up0 \expndtw-3\charscalex100 memb ers of the Church. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\r i1608\sb1\sl-280\slmult0\fi335 \up0 \expndtw0\charscalex102 In answer to these c ontentions of the Covenant theologians concerning the \up0 \expndtw-3\charscalex 100 nature of the Church we would point out: \par\pard\qj \li1800\ri1603\sb264\s l-276\slmult0\fi322 \up0 \expndtw0\charscalex100 That whereas the Church which i s seen in the Gospels and in the early Acts, \up0 \expndtw0\charscalex100 as wel l as that in the coming Millennial Kingdom is identified with the Church of \up0 \expndtw0\charscalex109 the Old Testament, the Church which is the Body of Chri

st and which was \up0 \expndtw-2\charscalex100 revealed to and through the Apostle Paul as the subject of the Mystery, is \up0 \expndtw0\charscalex 104 separate and distinct from it. This fact has already been demonstrated, and if \up0 \expndtw0\charscalex104 accepted, is the end of controversy on this matt er. However, there are further \up0 \expndtw-3\charscalex100 objections to the C ovenant idea of Theology. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\l i1800\ri1608\sb14\sl-273\slmult0\fi305 \up0 \expndtw0\charscalex100 The theory t hat baptism took the place of circumcision is not substantiated by \line \up0 \e xpndtw-2\charscalex100 the Scripture. There is no statement to this effect in Sc ripture. All so-called proofs \line \up0 \expndtw0\charscalex102 are purely infe rential. The fact that the Twelve Apostles never commanded the \line \up0 \expnd tw0\charscalex102 cessation of circumcision, but continued circumcision along wi th the practice of \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\s b173\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\s uper\cf23\f24\fs19 417\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., Vol. III, p. 555. \par\pard\ql \li1800\ri423 1\sb0\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 418\ ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf 7\f8\fs20 ., Vol. III, p. 572. \line \up0 \expndtw-2\charscalex100 \ul0\super\cf 23\f24\fs19 419\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 lbid\u l0\nosupersub\cf7\f8\fs20 ., Vol. III, p. 573. \par\pard\ql \li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 460 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz376\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g462}{\bkmkend Pg462}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 baptism, is proof that one did not t ake the place of the other. In fact, baptism was \up0 \expndtw-1\charscalex100 p racticed in the Old Testament along with circumcision, and both were practiced \ up0 \expndtw-3\charscalex100 together during the earthly ministry of Christ. \pa r\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmu lt0\fi268 \up0 \expndtw0\charscalex103 The same thing may be said for infant bap tism, even as Dr. Berkhof admits \up0 \expndtw0\charscalex102 that there is no e xplicit command in the Bible to baptize infants, nor any single \up0 \expndtw0\c harscalex106 instance where they were so baptized. It is difficult to see how ci rcumcision, \up0 \expndtw0\charscalex102 which was performed only upon the male, can be equated with baptism, which \up0 \expndtw-3\charscalex100 was practiced upon both male and female. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\ li1800\ri1604\sb11\sl-275\slmult0\fi290 \up0 \expndtw-1\charscalex100 While it m ay be agreed that the ideal is for parents to bring their children up in \line \ up0 \expndtw0\charscalex108 the nurture and admonition of the Lord, and that it is a great advantage for \line \up0 \expndtw0\charscalex104 children to be reare d in the environment of the Church, there is nothing in the \line \up0 \expndtw0 \charscalex103 epistles of the N.T. limiting the ministry of the church to the s o-called baptized \line \up0 \expndtw-1\charscalex100 children of the covenant. It is true that Paul said: "For the unbelieving husband is \line \up0 \expndtw-1 \charscalex100 sanctified by the wife, and the unbelieving wife is sanctified by the husband: else \line \up0 \expndtw0\charscalex100 were your children unclean

; but now are they holy" (1 Cor. 7:14). The condition \line \up0 \expndtw-2\char scalex100 here is not if the husband or wife are baptized church members, but si mply if they \line \up0 \expndtw0\charscalex100 are believers. And there is sure ly nothing in the context about the children being \line \up0 \expndtw0\charscal ex105 baptized and thus becoming children of the Covenant in order to make them \line \up0 \expndtw-1\charscalex100 clean. Strong quotes Jacobi on this passage who calls this text "a sure testimony \line \up0 \expndtw-1\charscalex100 agains t infant baptism, since Paul would certainly have referred to the baptism of \li ne \up0 \expndtw0\charscalex102 children as a proof of their holiness, if infant baptism had been practiced." And \line \up0 \expndtw-1\charscalex100 Strong sa ys: "Moreover, this passage would in that case equally teach the \line \up0 \expndtw-2\charscalex100 baptism of the unconverted husband of a believing wife.\u8221?\ul0\super\cf22\f23\fs23 420 \par\pard\qj \li1800\ri1608\sb265\sl-2 76\slmult0\fi322 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 None o f the covenants of the Bible were made with the Gentiles. Paul plainly \line \up 0 \expndtw0\charscalex104 states that the covenants pertain to the Israelites, t he very people who at that \line \up0 \expndtw0\charscalex105 time were ignorant of the righteousness of God, who had stumbled, who had \line \up0 \expndtw0\cha rscalex103 fallen, who had become enemies of the Gospel. Surely no thought could have \line \up0 \expndtw0\charscalex100 been further from the mind of Paul than to call Gentiles or members of the Body \line \up0 \expndtw0\charscalex102 of C hrist \ul0\nosupersub\cf9\f10\fs24 Israelites\ul0\nosupersub\cf8\f9\fs24 . A rea ding of Romans 9-11 should convince any one of this \line \up0 \expndtw0\charsca lex105 fact. Peter could say to his listeners in Acts 3:25: "Ye are the childre n of the \line \up0 \expndtw-1\charscalex100 prophets, and of the covenant which God made with our fathers," but Paul never \line \up0 \expndtw0\charscalex106 m ade any such statement to the Gentiles. What Paul plainly teaches is that \line \up0 \expndtw0\charscalex104 Christ's blood is the blood of the New Covenant whi ch has been shed for the \line \up0 \expndtw0\charscalex103 remission of sins, a nd that as a result of Israel's fall, God in pure grace, not in \line \up0 \expn dtw-1\charscalex100 fulfillment of a covenant promise to Gentiles, has made the Gentiles partakers of \line \up0 \expndtw-2\charscalex100 the salvation and all of the other spiritual blessings which were promised to Israel \line \up0 \expnd tw0\charscalex100 in covenant (\ul0\nosupersub\cf12\f13\fs24 Rom. 15:27\ul0\nosu persub\cf8\f9\fs24 ). This is doubtless the reason that this dispensation is \li ne \up0 \expndtw0\charscalex102 called the dispensation of the grace of God (\ul 0\nosupersub\cf12\f13\fs24 Eph. 3:2\ul0\nosupersub\cf8\f9\fs24 ). It is as thoug h God had \line \up0 \expndtw0\charscalex100 said: "I made a covenant with Israe l in which I promised them all of the spiritual \line \up0 \expndtw0\charscalex1 00 blessings of salvation, but seeing they have put it from them and judged \line \up0 \expndtw0\charscalex100 themselves unworthy of everlasting li fe, lo, I am going to exercise my sovereign \par\pard\ql \li1800\sb0\sl-230\slmu lt0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmu lt0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs 19 420\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit \ul0\nosupersub\cf7\f8\fs20 ., p. 951. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 461 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz402\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P

g463}{\bkmkend Pg463}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1607\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex106 \ul0\nosupersub\cf8\f9\fs24 grace and send it to the Gentiles who were strangers from the covenants of \up0 \expndtw-3\charscalex100 promise" (Se e \ul0\nosupersub\cf12\f13\fs24 Acts 13:46,\ul0\nosupersub\cf8\f9\fs24 and \ul0 \nosupersub\cf12\f13\fs24 Eph. 2:11, 12\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb13\sl-275\slmult0\fi2 68 \up0 \expndtw-1\charscalex100 It is true that believers today are call ed Abraham's seed, but it is most \up0 \expndtw0\charscalex105 important t o see in what sense Gentiles can be called Abraham's seed. Paul \up0 \expndtw0\c harscalex102 makes Abraham's seed in this connection to be, not all of his desce ndants, but \up0 \expndtw0\charscalex100 only one Man, which is Christ (Gal. 3:1 6). Then he says: "If ye be Christ's, then \up0 \expndtw0\charscalex105 are ye A braham's seed" (vs. 29). Paul did not go to the Gentiles and convert \up0 \expnd tw0\charscalex105 them into Abraham's seed, so that they could belong to Christ. He preached \up0 \expndtw0\charscalex102 Christ to them, and then told them tha t Christ is Abraham's seed, and because \up0 \expndtw-2\charscalex100 they belo ng to Christ they are joint-heirs with Him and therefore inherit the \up0 \expndtw-1\charscalex100 spiritual blessings of salvation which were promised to Abraham. It is only \up0 \expndtw0\charscalex100 because we are in Christ that we can be called Abraham's seed. And as stated \up0 \expndtw0\ch arscalex102 under the previous point, this preaching of Christ to the Gentiles t oday is not in \up0 \expndtw0\charscalex109 fulfillment of a covenant; it is by the sovereign grace of God and not even \up0 \expndtw-3\charscalex100 anticipate d in the covenant itself. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\l i1800\ri1603\sb9\sl-276\slmult0\fi263 \up0 \expndtw0\charscalex102 We will endea vor to prove later on under the division of Eschatology that the \line \up0 \exp ndtw0\charscalex100 Scripture plainly predicts another dispensation on earth aft er the present one, in \line \up0 \expndtw0\charscalex104 which Christ will retu rn to reign as King of kings and Lord of Lords. Covenant \line \up0 \expndtw0\ch arscalex103 Theology must logically deny this fact. If the Church of today is sp iritual Israel, \line \up0 \expndtw0\charscalex100 and if all of the Old Testame nt promises must be spiritualized, then the kingdom \line \up0 \expndtw0\charsca lex100 must also be spiritualized, and this is A-millennialism. Hodge says con cerning \line \up0 \expndtw-2\charscalex100 the present dispensation it "is permanent and final .... This dispensation is, \line \up0 \expndtw-2\char scalex100 therefore, the last before the restoration of all things; the last, th at is, designed for \line \up0 \expndtw0\charscalex104 the conversion of men and the ingathering of the elect. Afterwards comes the \line \up0 \expndtw-2\charsc alex100 end .... But we have no intimation in Scripture that the dispensation of the Spirit is \line \up0 \expndtw0\charscalex100 to give way for a new and bett er dispensation for the conversion of the nations. \line \up0 \expndtw-3\charsca lex100 When the gospel is fully preached, then comes the end."\ul0\super\cf22\f2 3\fs23 421 \par\pard\ql \li1867\sb0\sl-379\slmult0 \par\pard\ql\li1867\sb40\sl-3 79\slmult0 \up0 \expndtw0\charscalex95 \ul0\nosupersub\cf16\f17\fs48 65\ul0\nosu persub\cf20\f21\fs32 THE CHURCH AT PENTECOST \par\pard\qj \li1800\sb0\sl-276\ slmult0 \par\pard\qj\li1800\ri1605\sb31\sl-276\slmult0\fi263 \up0 \expndtw0\char scalex100 \ul0\nosupersub\cf8\f9\fs24 Whereas Covenant Theology teaches the unit y of the Church in both the Old \line \up0 \expndtw0\charscalex103 and the New T estaments, quite a segment of Protestantism contends that the \line \up0 \expndt w0\charscalex105 Church of the present dispensation began on that notable feast of Pentecost \line \up0 \expndtw0\charscalex102 recorded in Acts 2. This is the position held by many dispensationalists. In fact \line \up0 \expndtw-1\charscal ex100 Ryrie, in his book, \ul0\nosupersub\cf9\f10\fs24 Dispensationalism Today\u l0\nosupersub\cf8\f9\fs24 , contends that this is the criterion for \line \up0 \ expndtw0\charscalex100 true dispensationalism. Placing the beginning of the Body of Christ at any place \line \up0 \expndtw-3\charscalex100 other than Pentecost is to him extreme or ultra-dispensationalism. \par\pard\qj \li1800\ri1577\sb261 \sl-280\slmult0\fi335 \up0 \expndtw0\charscalex107 Thiessen, after discussing th

e theories that the Church began in the Old \up0 \expndtw-2\charscalex100 Testam ent, or with John the Baptist, or with the sending out of the Twelv e \up0 \expndtw-3\charscalex100 Apostles states: \par\pard\ql \li1800\sb0\sl-230 \slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f 24\fs19 421\ul0\nosupersub\cf7\f8\fs20 Hodge, op. cit., Vol. II, p. 377. \par\p ard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 462 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz439\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g464}{\bkmkend Pg464}\par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520 \sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\s b0\sl-275\slmult0 \par\pard\qj\li2520\ri1605\sb113\sl-275\slmult0\fi134 \up0 \ex pndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 But all these positions are sho wn to be unscriptural on the basis of \line \up0 \expndtw-2\charscalex100 Christ 's own statement. He declared at Caesarea Philippi in His fourth and \line \up0 \expndtw-1\charscalex100 last withdrawal from Galilee, that the Church was still future. "On this rock \line \up0 \expndtw-1\charscalex100 I will build my churc h" (Matt. 16:18) .... The Word teaches that the Church \line \up0 \expndtw-2\cha rscalex100 was rounded on the Day of Pentecost \up0 \expndtw-3\chars calex100 (Acts \up0 \expndtw-2\charscalex100 2), but hyper-\par\pard\qj \li2 520\ri1599\sb0\sl-280\slmult0 \up0 \expndtw0\charscalex104 dispensationalism hol ds that there was a "Church" for the period of the \up0 \expndtw0\charscalex103 Acts that is not the "Church" of today. It holds that the present Christian \up0 \expndtw0\charscalex100 Church began when the book of Acts closed (Acts 28:23-31). More \up0 \expndtw0\charscalex105 recently some are teaching that it began when Paul said at Antioch of \up0 \expndtw-3\charscalex100 Pisidia, "Lo , we turn to the Gentiles" (Acts 13:45-49).\ul0\super\cf22\f23\fs23 422 \par\par d\qj \li1800\ri1563\sb242\sl-280\slmult0\fi201 \up0 \expndtw-3\charscalex100 \ul 0\nosupersub\cf8\f9\fs24 Chafer gives four reasons why the Church began at Pente cost.\ul0\super\cf22\f23\fs23 423\ul0\nosupersub\cf8\f9\fs24 He says that \li ne \up0 \expndtw-3\charscalex100 there could be no Church in the world u ntil (1) Christ's death, \up0 \expndtw-4\charscalex100 (2) Christ's \par\par d\qj \li1800\ri1608\sb6\sl-273\slmult0 \up0 \expndtw0\charscalex104 resurrection , (3) Christ's ascension to become its Head, (4) the Holy Spirit's \up0 \expnd tw0\charscalex103 Advent. It should be observed that these are not necessarily r easons why the \up0 \expndtw-1\charscalex100 Church must have begun at Pentecost , but reasons why it could not have begun \up0 \expndtw-3\charscalex100 before P entecost. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1603\sb1 4\sl-273\slmult0\fi310 \up0 \expndtw0\charscalex100 Thiessen gives only one reas on, that of the baptism by the Spirit which forms \up0 \expndtw0\charscalex104 t he Body (\ul0\nosupersub\cf12\f13\fs24 1 Cor. 12:13\ul0\nosupersub\cf8\f9\fs24 ) , which took place on the day of Pentecost. "Thus it is \up0 \expndtw0\charscale x100 evident that the baptism of the Spirit occurred on the day of Pentecost and that \up0 \expndtw-3\charscalex100 the Church was rounded on that day.''\ul0\su per\cf22\f23\fs23 424 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li180 0\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\c f8\f9\fs24 This latter reason concerning the baptism of the Holy Spirit is the only \line \up0 \expndtw0\charscalex102 evidence which has been g iven of why the Church must have begun at \line \up0 \expndtw0\charscale

x103 Pentecost. All of the other reasons given prove only that the Church could not \line \up0 \expndtw-2\charscalex100 have begun before Pentecost and would ap ply equally to any theory that it began \line \up0 \expndtw0\charscalex100 after Pentecost. Since this appears to be the determining argument for the time \line \up0 \expndtw0\charscalex105 of the beginning of the Body of Christ, it will be well to examine the evidence \line \up0 \expndtw-2\charscalex100 closely. \par\ pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 R eference was made earlier to a statement by Chafer in which he shows a \up0 \exp ndtw0\charscalex102 clear distinction between the Spirit baptism spoken of in th e Gospels and Acts, \up0 \expndtw-3\charscalex100 and that spoken of by Paul in 1 Corinthians. He stated: \par\pard\qj \li2520\ri1608\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex103 Those Scriptures in which the Holy Spirit is related to baptism are to be \line \up0 \expndtw0\charscalex100 classified in two divisions . In the one group, Christ is the baptizing agent, \line \up0 \expndtw0\charscal ex100 yet the Holy Spirit is the blessed influence which characterizes the \line \up0 \expndtw0\charscalex103 baptism. In the other group of passages, the Holy Spirit is the baptizing \line \up0 \expndtw-1\charscalex100 agent and Christ as the Head of His mystical Body is the receiving \line \up0 \expndtw0\charscalex102 element and by so much that blessed influence which char acterizes the \line \up0 \expndtw0\charscalex100 baptism. Six passages are to be identified as belonging to the first group, \par\pard\ql \li1800\sb0\sl-230\slm ult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb222\sl-230\slm ult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\f s19 422\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 409. \par\pard\ql \li1800\ri3863\sb0\sl-240 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 423\ul0\nosupers ub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7 \f8\fs20 ., Vol. IV, p. 45. \line \up0 \expndtw-2\charscalex100 \ul0\super\cf23\ f24\fs19 424\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 410. \par\pard\ql \li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 463 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz385\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g465}{\bkmkend Pg465}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1612\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 namely, Matthew 3:11; Mark 1:8; Luk e 3:16; John 1:33; Acts 1:5 and \up0 \expndtw-3\charscalex100 11:16.\ul0\supe r\cf22\f23\fs23 425 \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ ri1608\sb4\sl-280\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs 24 Scriptures which he identifies with the second group are \ul0\nosupersub\cf12 \f13\fs24 1 Cor. 12:11-13; Gal \up0 \expndtw-3\charscalex100 3:27; Rom. 6:1-4; C ol. 2:9-13; Eph. 4:4-6; 1 Pet. 3:21; Mark 16:16. \par\pard\qj \li1800\ri1608\sb2 65\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 Dr. Chafer believed and taught that both of these baptisms took place at \up0 \ expndtw-1\charscalex100 Pentecost and that therefore the Body of Christ had its inception at that time. We \up0 \expndtw0\charscalex106 believe that Dr. Chafer has made a legitimate distinction between these two \up0 \expndtw0\charscalex100 works of baptism in which the Holy Spirit is involved, but we do not believe th

at \up0 \expndtw-1\charscalex100 he has given any evidence that the latter of th ese works took place at Pentecost. \up0 \expndtw0\charscalex100 And we do not be lieve that the latter two Scriptures, 1 Pet. 3:21 and Mk. 16: 16, \up0 \expndtw0 \charscalex104 should be included in this category. Since both of these passages speak of a \up0 \expndtw0\charscalex100 saving power in baptism, Dr. Chafer fee ls that the reference must be to what he \up0 \expndtw0\charscalex100 calls Rea l Baptism and not to a ritual ceremony. These passages will be \up0 \ expndtw-3\charscalex100 considered in detail in the chapter on Water Baptism. \p ar\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\sb11\sl-275\slm ult0\fi309 \up0 \expndtw0\charscalex100 If there is a distinction between Christ 's baptizing with the Spirit and the Spirit \line \up0 \expndtw0\charscalex102 b aptizing into the Body of Christ, and we believe that there is, then there is th e \line \up0 \expndtw-1\charscalex100 possibility that one does not necessarily imply the other and it is possible that the \line \up0 \expndtw0\charscalex100 t wo might have taken place at different times. There is nothing in the context of \line \up0 \expndtw-2\charscalex100 the passages dealing with the Holy Spirit's baptizing into the Body of Christ which \line \up0 \expndtw0\charscalex104 rela tes to a time element, so that if we are to discover whether this work took \lin e \up0 \expndtw0\charscalex102 place at Pentecost or at some subsequent date, we must search elsewhere for \line \up0 \expndtw0\charscalex103 the evidence. By c omparing the Church at Pentecost with the Church which is \line \up0 \expndtw-2\ charscalex100 the subject of the special revelation given to the Apostl e Paul it should be \line \up0 \expndtw-3\charscalex100 possible to discover any differences which exist between the two. \par\pard\qj \li1800\sb0\sl-280\sl mult0 \par\pard\qj\li1800\ri1616\sb1\sl-280\slmult0\fi140 \up0 \expndtw-1\charsc alex100 We believe that the following twelve points of contrast will show that t he Church \up0 \expndtw0\charscalex102 of Paul's epistles is a separate and dist inct company of the redeemed from the \up0 \expndtw-3\charscalex100 Church which existed at Pentecost. \par\pard\qj \li1800\ri1609\sb266\sl-273\slmult0\fi320 \u p0 \expndtw0\charscalex100 1. There was already a church in existence at Penteco st. The Scripture does \up0 \expndtw0\charscalex100 not say that the believers a t Pentecost were formed into the church. It says that \up0 \expndtw-1\charscalex 100 they were \ul0\nosupersub\cf9\f10\fs24 added\ul0\nosupersub\cf8\f9\fs24 to the church (\ul0\nosupersub\cf12\f13\fs24 Acts 2:41\ul0\nosupersub\cf8\f9 \fs24 ). A thing must first exist before \up0 \expndtw-2\charscalex100 any thing can be added to it. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\l i1800\ri1606\sb2\sl-280\slmult0\fi283 \up0 \expndtw-1\charscalex100 2. Peter's p reaching at Pentecost proclaimed the fact that Israel's LAST DAYS \up0 \expndtw0 \charscalex102 had arrived (\ul0\nosupersub\cf12\f13\fs24 Acts 2:17\ul0\nosupers ub\cf8\f9\fs24 ), not the FIRST DAYS of the Body of Christ. Israel's last \up0 \ expndtw0\charscalex105 days does not mean the last days of the existence of the nation of Israel, but \up0 \expndtw-3\charscalex100 those days predicted to ushe r in the glorious Kingdom. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi26 8 \up0 \expndtw0\charscalex107 3. The title, "the Church which is His Body," is distinctive with Paul. This \line \up0 \expndtw0\charscalex100 expression is no t used at Pentecost or in other New Testament writings. It might \line \up0 \exp ndtw0\charscalex100 be argued that Paul sometimes refers to the Church without using the full \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\l i1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20 \ul0\super\cf23\f24\fs19 425\ul0\nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub \cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. VI, p. 141. \par\pard\ ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 464 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz406\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768}

} {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g466}{\bkmkend Pg466}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 expression: "the Church which is His Body," and that, therefore, the use of the \line \up0 \expndtw0\charscalex100 wo rd "church" in the Pentecost account may in like manner refer to the Body of \li ne \up0 \expndtw0\charscalex100 Christ. There is, however, this difference. When Paul uses the expression, "the \line \up0 \expndtw0\charscalex108 Church which is His Body," he is implying that there are other churches or \line \up0 \expndt w0\charscalex100 another church which is not His Body. If we should be sent to a certain city and \line \up0 \expndtw0\charscalex100 be told to go to a hotel wh ich is called the Biltmore, we would take it for granted \line \up0 \expndtw-2\c harscalex100 there were other hotels in the city, otherwise, why specify the Bil tmore? \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl -276\slmult0\fi335 \up0 \expndtw0\charscalex105 4. Pentecost was one of the annu al Jewish feast days which depict God's \line \up0 \expndtw0\charscalex100 redem ptive dealings with Israel in the establishment of the Messianic Kingdom. \line \up0 \expndtw0\charscalex105 Whatever Pentecost meant, it is evident that it mus t have had primary, if not \line \up0 \expndtw0\charscalex100 exclusive, referen ce to Israel. Doubtless all will agree that there was a typology \line \up0 \exp ndtw0\charscalex102 connected with the seven annual feasts of Lev. 23. These fea sts were given to \line \up0 \expndtw0\charscalex107 Israel. "And the Lord spake unto Moses, saying, Speak unto the children of \line \up0 \expndtw0\charscalex1 00 Israel.... " It would seem strange indeed if the typology of these feasts o f Israel \line \up0 \expndtw0\charscalex102 had no reference whatsoever to Israel. In fact, most dispensational \line \up0 \expndtw-1\charscal ex100 commentators refer all of the other six feasts to Israel, and isolate Pent ecost and \line \up0 \expndtw-1\charscalex100 claim that this one does not refer to Israel but to the Gentiles in this dispensation \line \up0 \expndtw-2\charsc alex100 when Israel is set aside. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\p ard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex107 5. P aul teaches that it was because of the casting away of Israel that his \up0 \exp ndtw0\charscalex100 message of reconciliation had been sent to the Gentiles. But at Pentecost Israel \up0 \expndtw0\charscalex100 had not yet been cast away. Th e Jew, like the Gentile, had to be \ul0\nosupersub\cf9\f10\fs24 alienated\ul0\no supersub\cf8\f9\fs24 from \up0 \expndtw-1\charscalex100 God before both Jews an d Gentiles could be \ul0\nosupersub\cf9\f10\fs24 reconciled \ul0\nosupersub\cf8\ f9\fs24 to God in one body. This \up0 \expndtw-1\charscalex100 is why Israel had to be cast away nationally before God could offer reconciliation \up0 \expndtw0 \charscalex100 to the world and form the Body of Christ. This fact is brought ou t in \ul0\nosupersub\cf12\f13\fs24 Rom. 11:15, \up0 \expndtw-1\charscalex100 32\ ul0\nosupersub\cf8\f9\fs24 ; and \ul0\nosupersub\cf12\f13\fs24 Eph. 2:17\ul0\nos upersub\cf8\f9\fs24 . If anything is evident from the record it is that God had not yet \up0 \expndtw0\charscalex100 set Israel aside at Pentecost. The fa ct that Peter's first two sermons are \up0 \expndtw-1\charscalex100 addres sed exclusively to Israel should be sufficient proof of this, but there can be \ up0 \expndtw0\charscalex100 no gain-saying of this when Peter plainly declares: "Unto you (Israel) first, God, \up0 \expndtw-1\charscalex100 having raised up hi s Son Jesus, sent him to bless you, in turning away every one \up0 \expndtw-2\ch arscalex100 of you from his iniquities" (Acts 3:26). \par\pard\qj \li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi266 \up0 \expndtw2\charscalex100 6. Not only was Israel not cast away at Pentecost, but it is her e that we find the \line \up0 \expndtw0\charscalex104 first real offer of the Ki ngdom to Israel. It was because of their rejection of the \line \up0 \expndtw-1\ charscalex100 King and the Kingdom that a new dispensation under Paul was ushere

d in. Many \line \up0 \expndtw0\charscalex104 dispensationalists have taught tha t Christ offered the kingdom to Israel in the \line \up0 \expndtw-2\charscalex10 0 Gospels and that they rejected it by crucifying Him. Then on the day of Pentec ost \line \up0 \expndtw0\charscalex100 Israel was set aside and the new Gentile dispensation began. Evidence given in \line \up0 \expndtw-1\charscalex100 the po int immediately above is proof that Israel was still in covenant relation with \ line \up0 \expndtw0\charscalex106 the Lord at Pentecost. It is true that the kin gdom was preached as being "at \line \up0 \expndtw0\charscalex103 hand" by Chris t (\ul0\nosupersub\cf12\f13\fs24 Matt. 4:17; 10:7\ul0\nosupersub\cf8\f9\fs24 ), but this is not to say that the kingdom could \line \up0 \expndtw0\charscalex103 have been offered in the sense that it might have been established before the \ line \up0 \expndtw0\charscalex100 death of Christ. The prophets testified the su fferings of Christ and the glory \ul0\nosupersub\cf9\f10\fs24 that \line \up0 \e xpndtw0\charscalex104 should follow\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub \cf12\f13\fs24 1 Pet. 1:11\ul0\nosupersub\cf8\f9\fs24 ). Christ Himself plainly stated this fact: "But first he \line \up0 \expndtw-1\charscalex100 must suffer many things, and be rejected of this generation" (Lk. 17:25 cf. \ul0\nosupersub\ cf12\f13\fs24 24:26\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\nosupersub\cf7\f8\fs20 465 \par\pard\sect\sectd\fs24\paperw12240\paperh15 840\pard\sb0\sl-240{\bkmkstart Pg467}{\bkmkend Pg467}\par\pard\qj \li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb1 13\sl-275\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 And that the rejection of Christ in His incarnation was not the unpardonable sin is \line \up0 \expndtw-2\charscalex100 also plainly stated by Christ: "And whosoeve r speaketh a word against the Son of \line \up0 \expndtw0\charscalex100 man, it shall be forgiven him; but whosoever speaketh against the Holy Spirit, it \line \up0 \expndtw0\charscalex106 shall not be forgiven him; neither in this world, n either in the world to come" \line \up0 \expndtw0\charscalex102 (Matt. 12:32). I n fact, that is why Christ prayed for Israel on the Cross: "Father, \line \up0 \ expndtw0\charscalex100 forgive them, they know not what they do" (Lk. 23:34). An d it was because God \line \up0 \expndtw0\charscalex103 answered that prayer of His Son that Peter could preach to the very ones who \line \up0 \expndtw-2\chars calex100 had crucified Jesus: "And now, brethren, I wot that through ignorance y e did it, as \line \up0 \expndtw0\charscalex106 did also your rulers. But those things, which God before had shewed by the \line \up0 \expndtw0\charscalex104 mo uth of all his prophets, that Christ should suffer, he hath so fulfilled" (Acts \line \up0 \expndtw0\charscalex107 3:17-18). And the very next word in the Gree k text is "\ul0\nosupersub\cf9\f10\fs24 therefore\ul0\nosupersub\cf8\f9\fs24 "; therefore, \line \up0 \expndtw0\charscalex102 because all has been fulfilled reg arding His sufferings, if you will repent and be \line \up0 \expndtw0\charscalex 102 converted, God will send back Jesus Christ. Here the kingdom is not merely a t \line \up0 \expndtw0\charscalex102 hand; it is being offered with nothing stan ding in the way but Israel's continued \line \up0 \expndtw0\charscalex106 reject ion of Christ. The point is that God's offer to send back Jesus Christ to \line \up0 \expndtw0\charscalex100 usher in the times of the restoration of al l things would surely have been \line \up0 \expndtw-2\charscalex100 insince re had He already cast Israel aside and begun a new dispensation. \par\pard\qj \ li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \u p0 \expndtw0\charscalex103 7. The Body of Christ is a joint-body of Jews and Gen tiles, but at Pentecost \up0 \expndtw0\charscalex100 there is no mention of the Gentiles. The message is directed specifically to, and \up0 \expndtw0\charscalex 100 only to, the men of Israel. There were doubtless many Gentiles in Jerusalem at \up0 \expndtw-1\charscalex100 that time, at least, we know there was a Roman garrison there. Had Peter known \up0 \expndtw0\charscalex108 that Israel had bee n cast aside and that God was beginning a new Gentile \up0 \expndtw0\charscalex1 00 dispensation, it is very strange that he constantly addresses his message to the \up0 \expndtw-3\charscalex100 men of Israel and never mentions the Gentiles.

\par\pard\qj \li1800\ri1590\sb264\sl-277\slmult0\fi295 \up0 \expndtw-1\charscal ex100 8. A part of the Pentecostal celebration was the presentation of the two " wave \up0 \expndtw0\charscalex102 loaves" as described in \ul0\nosupersub\cf12\f 13\fs24 Leviticus 23:17-20\ul0\nosupersub\cf8\f9\fs24 . Acts 2 dispensationali sts interpret \up0 \expndtw-2\charscalex100 these two loaves as representing Jews and Gentiles being brought into the \up0 \expndtw0\charscalex102 Ch urch of this dispensation. This could not be, since the Church of th is \up0 \expndtw-1\charscalex100 dispensation was hidden from men in all former ages. It has been suggested that \up0 \expndtw0\charscalex106 the two loaves rep resent the two houses of Israel which will be united in the \up0 \expndtw0\chars calex100 Kingdom (\ul0\nosupersub\cf12\f13\fs24 Ezekiel 37:15-22\ul0\nosupersub\ cf8\f9\fs24 ). The Body of Christ is not \ul0\nosupersub\cf9\f10\fs24 two\ul0\no supersub\cf8\f9\fs24 loaves. Rather, Paul \up0 \expndtw-3\charscalex100 states in 1 Corinthians 10:17 that we are \ul0\nosupersub\cf9\f10\fs24 one\ul0\nosupers ub\cf8\f9\fs24 loaf. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi231 \up 0 \expndtw0\charscalex100 9. At Pentecost the believers received water baptism f or the remission of sins. \up0 \expndtw0\charscalex106 There is no record that P aul ever practiced baptism for this purpose. In fact, \up0 \expndtw-2\charscalex 100 water baptism was not even a part of his commission (\ul0\nosupersub\cf12\f1 3\fs24 1 Corinthians 1:17\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\ri1548\sb8\sl-276\slmult0\fi268 \up0 \expndt w0\charscalex103 10. At Pentecost there is no indication that the Spirit baptism was forming a \line \up0 \expndtw0\charscalex106 new Body. To the contrary it i s stated that this baptism resulted in receiving \line \up0 \expndtw0\charscalex 103 Power from on high (\ul0\nosupersub\cf12\f13\fs24 Luke 24:49\ul0\nosupersu b\cf8\f9\fs24 ). This baptism was experiential, resulting in \line \up0 \expndtw 0\charscalex100 great signs and wonders. The baptism which forms the Body is not experiential. \line \up0 \expndtw0\charscalex105 There is no sensation or feeli ng when the Spirit does this work. At Pentecost \line \up0 \expndtw-3\charscalex 100 Christ was the Baptizer. In \ul0\nosupersub\cf12\f13\fs24 1 Corinthians 12 :13\ul0\nosupersub\cf8\f9\fs24 the Holy Spirit is the Baptizer. \par\pard\ql \l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8 \fs20 466 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkm kstart Pg468}{\bkmkend Pg468}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\q j\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\ li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1616\sb186\sl-260\slmult0\fi276 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 11. At Pentecost Chris t was the Baptizer, baptizing with or in the Holy Spirit. In \up0 \expndtw-1\cha rscalex100 1 Corinthians 12:13 the Holy Spirit is the Baptizer, baptizing into C hrist. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb13\s l-275\slmult0\fi268 \up0 \expndtw0\charscalex102 12. Finally, and perhaps the mo st convincing, is the fact that everything that \line \up0 \expndtw0\charscalex1 02 happened at Pentecost was in direct fulfillment of prophecy. Peter quotes Joe l \line \up0 \expndtw0\charscalex103 and David in Acts 2, and in Acts 3:24 he sa ys: "Yea, and all the prophets from \line \up0 \expndtw0\charscalex106 Samuel an d those that follow after, as many as have spoken, have likewise \line \up0 \exp ndtw0\charscalex100 foretold of these days." But Paul says that the truth about the Body of Christ is a \line \up0 \expndtw-2\charscalex100 "mystery which hath been hid from ages and from generations, but in NOW made \line \up0 \expndtw0\ch arscalex102 manifest to his saint" (Col. 1:24-26). It is very difficult to belie ve that that which \line \up0 \expndtw0\charscalex106 every prophet of old predi cted is that which had been hidden from ages and \line \up0 \expndtw-3\charscale x100 generations. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri 1608\sb20\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex106 The above twelve rea sons are fully supported by the Scripture and surely \up0 \expndtw0\charscalex10 2 overweigh any evidence to the contrary that the Body of Christ and the \up0 \expndtw-3\charscalex100 dispensation of the Mystery began on Israel's feast of Pentecost. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800

\sb41\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 6 6\ul0\nosupersub\cf20\f21\fs32 THE CHURCH OF PAUL'S PRISON EPISTLES \par\pard\q j \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb56\sl-273\slmult0\fi26 8 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 There is a school of dispensationalism which recognizes the uniqueness of \line \up0 \expndtw0\charsc alex100 Paul's claims for the revelation which Christ Jesus gave to and through him and \line \up0 \expndtw-2\charscalex100 which teaches that the Body of Chris t and the dispensation of the mystery did not \line \up0 \expndtw0\charscalex100 begin until some forty years after Pentecost, after the close of the book of Ac ts. \line \up0 \expndtw0\charscalex102 This is the view which was held by the la te Dr. E. W. Bullinger and Mr. Charles \line \up0 \expndtw-1\charscalex100 Welch of England. This view is peculiar in that it claims that the Body of Christ in \line \up0 \expndtw-2\charscalex100 Paul's pre-prison epistles is a different bo dy from that found in his prison epistles. \par\pard\qj \li1800\sb0\sl-275\slmul t0 \par\pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscale x100 The main difference between the various schools of dispensationalism lies i n \up0 \expndtw-1\charscalex100 the point at which God set Israel and her Kingdo m program aside and began the \up0 \expndtw0\charscalex100 new dispensation and the Body of Christ. All dispensationalists who recognize a \up0 \expndtw0\charsc alex104 difference between Israel and the Church must locate a point in the hist orical \up0 \expndtw0\charscalex106 development of God's redemptive program at w hich this division took place. \up0 \expndtw0\charscalex100 Some believe that God set Israel aside at the Cross and began the new \up0 \expndtw0\ch arscalex104 dispensation at Pentecost. This view was the subject of the previous chapter. \up0 \expndtw-1\charscalex100 Some believe the new dispensation began with the separation of Paul to his new \up0 \expndtw0\charscalex100 Gentile mini stry, while others postpone the beginning to a point past Acts 28:28. \up0 \expn dtw-3\charscalex100 It is with this view we are presently concerned. \par\pard\q j \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1606\sb14\sl-273\slmult0\fi26 8 \up0 \expndtw0\charscalex107 Dr. Bullinger sums up his views on this subject i n an article entitled: "The \line \up0 \expndtw0\charscalex102 Dispensational Po sition of the Book of Acts." He concludes by commenting on \line \up0 \expndtw-2 \charscalex100 John 16:12, 13 in reference to the saints of the Acts period: "Bu t not even yet had \line \up0 \expndtw0\charscalex102 they been guided into 'all the truth.' This was reserved, and not permitted to be \line \up0 \expndtw0\cha rscalex100 revealed, until the public proclaiming of 'the kingdom' had ended, af ter the close \line \up0 \expndtw0\charscalex100 of the 'Acts'.... Then it was, at the commencement of this present interim period \line \up0 \expndtw0\charscal ex100 during which 'blindness in part is happened to Israel' (Rom. 11:25), tha t 'the \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 467 \par\pard \sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg469}{\bkmk end Pg469}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260 \slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\s lmult0 \par\pard\qj\li1800\ri1610\sb186\sl-260\slmult0 \up0 \expndtw-2\charscale x100 \ul0\nosupersub\cf8\f9\fs24 church which is His body' (Eph. 1:22, 23) began to be formed 'to the praise of the \up0 \expndtw-3\charscalex100 glory of His g race.' "\ul0\super\cf22\f23\fs23 426 \par\pard\qj \li1800\sb0\sl-275\slmult0 \pa r\pard\qj\li1800\ri1577\sb13\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex107 \ ul0\nosupersub\cf8\f9\fs24 Dr. Bullinger did not always hold to this position. I n his book, \ul0\nosupersub\cf9\f10\fs24 The Church \line \up0 \expndtw-2\charsc alex100 Epistles\ul0\nosupersub\cf8\f9\fs24 , he argues very convincingly for th e unity of Paul's epistles, showing that \line \up0 \expndtw-1\charscalex100 his epistles to the seven churches are all to, and for, the members of the Body of \line \up0 \expndtw0\charscalex104 Christ. For example, he says: "The object, th erefore, of this first Epistle to the \line \up0 \expndtw-2\charscalex100 Corint hians is thus to lead them back, and to lead them on by the reproo f \line \up0 \expndtw0\charscalex100 administered to see what \ul0\nosupersub\cf 9\f10\fs24 Jesus Christ\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24

and\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 Him risen again \u l0\nosupersub\cf8\f9\fs24 means; and to teach \line \up0 \expndtw0\charscalex105 them in his Epistle (chap. xii.) something of 'the Mystery' which he could not \line \up0 \expndtw0\charscalex103 announce to them when he first visited them, and planted the church of Christ \line \up0 \expndtw0\charscalex103 among them. \u8221?\ul0\super\cf22\f23\fs23 427\ul0\nosupersub\cf8\f9\fs24 Again, in c ommenting upon another of the epistles written \line \up0 \expndtw0\charscalex10 2 before the close of the Acts, 1 Thessalonians, concerning Ch. 4:13-18: "Now, \line \up0 \expndtw0\charscalex100 what we must so particularly notice is that, we have here a new revelation ... the \line \up0 \expndtw-2\charscalex100 revel ation of a truth which had never before been known .... This is truth affecting \line \up0 \expndtw-2\charscalex100 only the Church of God. It is church-truth o f the highest kind.''\ul0\super\cf22\f23\fs23 428\ul0\nosupersub\cf8\f9\fs24 But in his book, \line \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs2 4 Foundations of\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 Disp ensational Truth\ul0\nosupersub\cf8\f9\fs24 , he says: "Thus the teaching of \up0 \expndtw-3\charscalex100 1 \par\pard\qj \li1800\ri1602\sb6\sl-275\slmul t0 \up0 \expndtw0\charscalex100 Corinthians is precisely on the same lines as th at given by 'them that had heard' \up0 \expndtw0\charscalex100 the Lord. There w as no fresh line of truth; though there was a development of it \up0 \expndtw0\c harscalex100 as the end drew nearer.''\ul0\super\cf22\f23\fs23 429\ul0\nosupersu b\cf8\f9\fs24 And concerning the rapture which he formerly said \up0 \expndtw 0\charscalex100 was the highest kind of church-truth, he later writes: "We can q uite understand, \up0 \expndtw0\charscalex100 and fully sympathize with, those w ho like ourselves have spoken or written on 1 \up0 \expndtw0\charscalex103 Thess . iv. as being the great charter of our hope of the Lord's coming. But we \up0 \ expndtw0\charscalex103 ought thankfully to relinquish it when we find we have a better hope; which we \up0 \expndtw0\charscalex105 can enjoy all the more becaus e we need not reproach ourselves with having \up0 \expndtw-3\charscalex100 robbe d Israel of their hope...\u8221?\ul0\super\cf22\f23\fs23 430 \par\pard\qj \li180 0\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \ expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 For want of a better name, B ullinger's view has been called \ul0\nosupersub\cf9\f10\fs24 the Acts 28 \u p0 \expndtw-2\charscalex100 Position\ul0\nosupersub\cf8\f9\fs24 . It is called b y many the Ultra-dispensational view, because it pushes the \up0 \expndtw-1\char scalex100 beginning date for the Body of Christ to an extremely late date in New Testament \up0 \expndtw0\charscalex106 history. Before examining this theory in the light of Scripture we should note \up0 \expndtw-3\charscalex100 some of its implications. \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri160 8\sb7\sl-277\slmult0\fi278 \up0 \expndtw-2\charscalex100 The main implication is that the pre-prison epistles of Paul were not addressed \line \up0 \expndtw0\ch arscalex105 to the Church which is the Body of Christ. This means that any truth which is \line \up0 \expndtw0\charscalex102 dispensationally related in Romans, 1 & 2 Corinthians, Galatians, and 1 & 2 \line \up0 \expndtw0\charscalex100 Thessalonians is not for the Church of this dispensation. It means that believer s \line \up0 \expndtw0\charscalex104 are no longer related to Abraham through be ing in Christ, that they no longer \line \up0 \expndtw0\charscalex106 benefit fr om the blood of the New Covenant and that they have no business \line \up0 \expn dtw0\charscalex100 observing the Lord's Supper, that their hope is not the Raptu re of 1 Thess. 4:17, \line \up0 \expndtw0\charscalex100 that there are two or mo re Bodies of Christ (there was one in Rom. 12 and \par\pard\ql \li1800\sb0\sl230\slmult0 \par\pard\ql\li1800\sb32\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 426\ul0\nosupersub\cf7\f8\fs2 0 \ul0\nosupersub\cf24\f25\fs20 The Companion Bible\ul0\nosupersub\cf7\f8\fs20 (London: Oxford University Press, N.D.), Appendix 181, p. 204. \par\pard\qj \li 1800\ri2627\sb0\sl-220\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24 \fs19 427\ul0\nosupersub\cf7\f8\fs20 E. W. Bullinger, \ul0\nosupersub\cf24\f25\ fs20 The Church Epistles\ul0\nosupersub\cf7\f8\fs20 (London: Messrs. Eyre & Spo ttiswoode, 1928), p. 98. \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 428\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersu

b\cf7\f8\fs20 ., p. 231. \par\pard\qj \li1800\ri1641\sb19\sl-220\slmult0 \up0 \e xpndtw0\charscalex100 \ul0\super\cf23\f24\fs19 429\ul0\nosupersub\cf7\f8\fs20 E . W. Bullinger, \ul0\nosupersub\cf24\f25\fs20 Foundations of Dispensational Trut h\ul0\nosupersub\cf7\f8\fs20 (London: Eyre & Spottiswoode Ltd., 1930), p. \line \up0 \expndtw-2\charscalex100 126. \par\pard\ql \li1800\sb12\sl-230\slmult0 \up 0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 430\ul0\nosupersub\cf7\f8\fs 20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 112. \pa r\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \p ar\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 468 {\shp {\*\shpinst\shpleft1800\shptop12916\shpright4680\shpbottom12936\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz461\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g470}{\bkmkend Pg470}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 another in I Cor. 12 which they say i s different from the one in Ephesians and \line \up0 \expndtw-2\charscalex100 Co lossians), that the Messianic Kingdom was being offered to Israel until the end \line \up0 \expndtw0\charscalex103 of the Acts period, that the Gentiles saved during the Acts period were \line \up0 \expndtw-2\charscalex100 subse rvient to Israel, and that Paul shared Peter's kingdom ministry until Acts 28. \ par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi298 \up0 \expndtw0\charscalex1 00 It is true that there is a dispensational significance to Acts 28, but there is no \up0 \expndtw0\charscalex105 Scriptural warrant for teaching that the Body of Christ and the present \up0 \expndtw0\charscalex103 dispensation of the mystery began at that point. The following quotations from \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf9\f10\fs24 The Silence of God\ul0\nosupersub \cf8\f9\fs24 , by Sir Robert Anderson, present a more Scriptural \up0 \e xpndtw-3\charscalex100 interpretation of the Acts period. \par\pard\qj \li2520\r i1599\sb263\sl-277\slmult0\fi166 \up0 \expndtw0\charscalex100 And we have turned to the Acts of the Apostles to find how fallacious is \line \up0 \expndtw0\char scalex100 the popular belief that the Jerusalem Church was \ul0\nosupersub\cf9\f 10\fs24 Christian\ul0\nosupersub\cf8\f9\fs24 . In fact, it was \line \up0 \expnd tw0\charscalex101 thoroughly and altogether Jewish. The only difference, indeed, between \line \up0 \expndtw0\charscalex104 the position of the disciples during the 'Hebraic period' of the Acts, and \line \up0 \expndtw0\charscalex102 during the period of the Lord's earthly ministry, was that the great fact of \line \up 0 \expndtw0\charscalex104 the Resurrection became the burden of their testimony. And finally we \line \up0 \expndtw-2\charscalex100 have seen how the rejection of that testimony by the favoured nation led to \line \up0 \expndtw0\charscalex1 05 the unfolding of the Divine purpose to deprive the Jew of his vantage-\line \ up0 \expndtw-3\charscalex100 ground of privilege and to usher in the Christian d ispensation.\ul0\super\cf22\f23\fs23 431 \par\pard\ql \li2066\sb264\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In speaking of the selective character of the Bible he says: \par\pard\qj \li2520\sb0\sl-275\slmult 0 \par\pard\qj\li2520\ri1604\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex100 An d so with the Acts of the Apostles. As St. Paul's companion and fellow-\line \up 0 \expndtw0\charscalex100 labourer, the writer must have been familiar with the great truths revealed \line \up0 \expndtw-1\charscalex100 to the Church in the e arlier epistles, but not a trace of them appears in his \line \up0 \expndtw0\cha rscalex105 treatise. Written under Divine guidance for a definite purpose, nothi

ng \line \up0 \expndtw-2\charscalex100 foreign to that purpose finds a place. To the superficial it may appear but a \line \up0 \expndtw0\charscalex102 chance c ollection of incidents and memoirs, and yet, as has been rightly \line \up0 \exp ndtw0\charscalex106 said, "there is not a book on earth in which the principle o f intentional \line \up0 \expndtw0\charscalex102 selection is more evident to a careful observer" (The Bampton Lectures, \line \up0 \expndtw-3\charscalex100 186 4).\ul0\super\cf22\f23\fs23 432 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\ri1608\sb11\sl-275\slmult0\fi293 \up0 \expndtw-1\charscalex100 \ul0\ nosupersub\cf8\f9\fs24 He asks how startling it would be if there were no Book o f Acts and we turned \line \up0 \expndtw0\charscalex100 directly from the study of the Evangelists to the heading, "To the Romans." How \line \up0 \expndtw0\cha rscalex106 could we account for the transition thus involved? How could we expla in the \line \up0 \expndtw0\charscalex100 great thesis of the Epistle that there is no difference between Jew and Gentile? \line \up0 \expndtw-3\charscalex100 H e says: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb11\ sl-275\slmult0 \up0 \expndtw0\charscalex103 The earlier Scriptures will be searc hed in vain for teaching such as this. \line \up0 \expndtw-2\charscalex100 Not the Old Testament merely but even the Gospels themselves are \line \up0 \expndtw0\charscalex100 seemingly separated from the epistles by a gulf. To bri dge over the gulf is \line \up0 \expndtw0\charscalex103 the Divine purpose for w hich the Acts of the Apostles has been given to \line \up0 \expndtw-2\charscalex 100 the Church. The earlier portion of the book is the completion of and sequel \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1710\sb94\sl-240\s lmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24 \fs19 431\ul0\nosupersub\cf7\f8\fs20 Sir Robert Anderson, The Silence of God (L ondon: Pickering & Inglis, ninth edition, N.D.), pp. 84, 85. \up0 \expndtw-3\cha rscalex100 \ul0\super\cf23\f24\fs19 432\ul0\nosupersub\cf7\f8\fs20 \ul0\nosuper sub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., pp. 51, 52. \par\pard\ql \l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 469 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz368\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g471}{\bkmkend Pg471}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1601\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 to the Gospels; its concluding n arrative is introductory to the great \up0 \expndtw-3\charscalex100 revelat ion of Christianity.\ul0\super\cf22\f23\fs23 433 \par\pard\qj \li1800\sb0\sl-270 \slmult0 \par\pard\qj\li1800\ri1598\sb22\sl-270\slmult0\fi268 \up0 \expndtw0\cha rscalex104 \ul0\nosupersub\cf8\f9\fs24 He states in another place that the Acts of the Apostles is "a book which is \up0 \expndtw-2\charscalex100 primarily the record, not, as commonly supposed, of the rounding of the Christian \up0 \expndt w-3\charscalex100 Church, but of the apostasy of the favoured nation.''\ul0\supe r\cf22\f23\fs23 434 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ ri1608\sb10\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf 8\f9\fs24 If Sir Robert Anderson is correct, the first half of the Ac ts is simply a \line \up0 \expndtw0\charscalex100 continuation of the disp ensational program of the Gospels concerning the \line \up0 \expndtw-2\cha rscalex100 proclamation of the Kingdom of the Messiah. The second half of the bo ok reveals \line \up0 \expndtw0\charscalex102 in particular the apostasy of the

Nation and the final setting aside of Israel; but \line \up0 \expndtw0\charscale x100 what is important, though not made a part of the content of the Book itself , is the \line \up0 \expndtw0\charscalex105 fact that during the latter half of Acts the great truths concerning the Body of \line \up0 \expndtw-1\charscalex100 Christ and the new dispensation had been made known in Paul's earlier epistles. \line \up0 \expndtw0\charscalex106 It was not Luke's purpose to unfold the doct rine of the Body of Christ, but to \line \up0 \expndtw0\charscalex102 explain th e transition from the Kingdom program of the Twelve Apostles to the \line \up0 \ expndtw0\charscalex106 introduction of the new dispensation under Paul. The Book of Acts fulfills its \line \up0 \expndtw-1\charscalex100 purpose and ends with the final witness to the leaders of the Dispersion in Rome \line \up0 \expndtw-3 \charscalex100 and with the final pronouncement of blindness upon Israel. \par\p ard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1603\sb10\sl-275\slmult0 \fi317 \up0 \expndtw0\charscalex100 Returning to Dr. Bullinger's view, it is ver y interesting to understand the basis \up0 \expndtw0\charscalex103 of his reason ing. He states in the Introduction to his book: \ul0\nosupersub\cf9\f10\fs24 The Foundations of \up0 \expndtw0\charscalex102 Dispensational\ul0\nosupersub\cf8\f 9\fs24 \ul0\nosupersub\cf9\f10\fs24 Truth\ul0\nosupersub\cf8\f9\fs24 : "There i s one great foundation principle in the science of \up0 \expndtw-2\charscalex100 LOGIC which will meet all the difficulties, if we are careful to observe it. It is this:--\line \up0 \expndtw-3\charscalex100 "We cannot reason from the partic ular to the general.''\ul0\super\cf22\f23\fs23 435 \par\pard\qj \li1800\ri1608\s b264\sl-277\slmult0\fi263 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs 24 What he is saying is that we must use Deductive, \ul0\nosupersub\cf9\f10\fs24 a priori\ul0\nosupersub\cf8\f9\fs24 , reasoning. We \line \up0 \expndtw0\charsc alex103 cannot learn the truth by using Inductive, \ul0\nosupersub\cf9\f10\fs24 a posteriori\ul0\nosupersub\cf8\f9\fs24 , reasoning. He is saying \line \up0 \ex pndtw0\charscalex104 that the process of examining all of the particulars will l ead to error. We must \line \up0 \expndtw-2\charscalex100 begin with a generaliz ation, and this he does. He begins with the premise that the \line \up0 \expndtw 0\charscalex100 Body of Christ and the revelation of the Mystery did not begin u ntil after Acts 28. \line \up0 \expndtw-1\charscalex100 And if we encounter diff iculties in Paul's earlier epistles which seem to contradict \line \up0 \expndtw -1\charscalex100 this premise, we are simply to remember that we cannot find the truth by arguing \line \up0 \expndtw-2\charscalex100 about particulars. \par\pa rd\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex100 As we saw earlier, all scientific investigation is done upon the basis of \line \up0 \expndtw0\charscalex103 Inductive reasoning. We cannot establi sh a major premise for Deductive \line \up0 \expndtw-2\charscalex100 reason ing without first making a complete induction of the facts. How do we know \line \up0 \expndtw0\charscalex102 that Dr. Bullinger's premise is true? People once believed that putrefying meat \line \up0 \expndtw0\charscalex100 spontaneously generated maggots, but finally Pasteur applied the scientific \line \up0 \expndtw0\charscalex100 method and discovered that if the meat were kept in a co vered container so that \line \up0 \expndtw0\charscalex100 flies could not lay e ggs on the meat, no maggots were formed. He disproved the \line \up0 \expndtw0\c harscalex100 major premise of the public by a particular. Would Dr. Bullinger as k us to go on \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb172\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\ cf23\f24\fs19 433\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid .,\ul0\nosupersub\cf7\f8\fs20 p. 55. \par\pard\ql \li1800\sb1\sl-217\slmult0 \up 0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 434\ul0\nosupersub\cf7\f8\fs 20 \ul0\nosupersub\cf24\f25\fs20 Ibid., \ul0\nosupersub\cf7\f8\fs20 p. 177. \pa r\pard\ql \li1800\sb13\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\c f23\f24\fs19 435\ul0\nosupersub\cf7\f8\fs20 Bullinger, \ul0\nosupersub\cf24\f25 \fs20 Foundations of Dispensational Truth, p. vii. \par\pard\ql \li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl -230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 470 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s

hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz398\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g472}{\bkmkend Pg472}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 believing in spontaneous generation o f maggots, in spite of particulars to the \up0 \expndtw-3\charscalex100 contrary ? \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1606\sb11\sl-276 \slmult0\fi268 \up0 \expndtw0\charscalex103 But even Dr. Bullinger is forced to see the inconsistency of his stand on this \line \up0 \expndtw0\charscalex105 po int. Notice his words: "If Paul knew anything personally about the Mystery \line \up0 \expndtw-2\charscalex100 before Acts xxviii, he could hardly have made it known even to individuals without \line \up0 \expndtw0\charscalex100 entirely up setting their Dispensational standing. Though it was not committed to \line \up0 \expndtw0\charscalex103 writing, yet we can in no wise assert that he did not m ention it one to another, \line \up0 \expndtw0\charscalex100 who were prepared t o receive it, or be \ul0\nosupersub\cf9\f10\fs24 initiated\ul0\nosupersub\cf8\f9 \fs24 into it. This is the meaning of the \line \up0 \expndtw0\charscalex102 wo rd 'perfect' in 1 Cor. ii. 6.''\ul0\super\cf22\f23\fs23 436\ul0\nosupersub\cf8 \f9\fs24 He practically admits that there were a few \line \up0 \expndtw0\ charscalex100 mature saints to whom Paul made known the mystery during the Acts period on \line \up0 \expndtw-1\charscalex100 the basis that Paul mentioned the mystery in 1 Cor. 2:6, but then he assumes on \line \up0 \expndtw0\charscalex105 his own authority that the mystery could not have begun until Paul wrote the \l ine \up0 \expndtw-2\charscalex100 Ephesian Epistle explaining the mystery. Where do we find proof for the idea that \line \up0 \expndtw0\charscalex100 a dispens ational program cannot begin until it is committed to writing? If this be \line \up0 \expndtw0\charscalex104 the case when did our Lord's earthly ministry begin ? When the Gospels were \line \up0 \expndtw0\charscalex107 reduced to writing? A nd when did the Pentecostal ministry begin? Was it at \line \up0 \expndtw-1\char scalex100 Pentecost or when Luke wrote the Acts, which was after the Acts period closed? \line \up0 \expndtw0\charscalex100 Are we to suppose that the truth of the gift of God's righteousness of faith apart \line \up0 \expndtw0\charscalex10 4 from the law first became operative when Paul penned the words of \ul0\nosuper sub\cf12\f13\fs24 Romans \line \up0 \expndtw-1\charscalex100 3:21\ul0\nosupersub \cf8\f9\fs24 ? Paul surely first preached as truth for people of his day every thing that he \line \up0 \expndtw0\charscalex100 later put down in his epistles. The content of his epistles was dictated largely by \line \up0 \expndtw0\charsc alex103 errors of doctrine that the Christians had fallen into. Paul's oral teac hing came \line \up0 \expndtw0\charscalex102 first. Afterward he wrote to correc t and to instruct further in what he had taught \line \up0 \expndtw-3\charscalex 100 while present with them. \par\pard\qj \li1800\ri1604\sb264\sl-276\slmult0\fi 335 \up0 \expndtw0\charscalex104 Dr. Bullinger and many of his followers have do ubtless been fine Christian \up0 \expndtw0\charscalex103 people who loved the Lo rd Jesus Christ and trusted Him as Saviour, and who \up0 \expndtw0\charscalex104 upheld the inspiration and authority of the Scripture, but in our judgment they \up0 \expndtw0\charscalex104 were in error on this point of dispensational trut h, and their error lay largely in \up0 \expndtw0\charscalex107 their method of a pproach to the Scriptures, denying the validity of Inductive \up0 \expndtw-2\cha rscalex100 research and in formulating premises, such as, the Mystery c ould not have \up0 \expndtw-3\charscalex100 begun until it was committed to wr iting. \par\pard\qj \li1800\sb0\sl-400\slmult0 \par\pard\qj\li1800\ri4587\sb2\sl

-400\slmult0\tx2518 \up0 \expndtw0\charscalex95 \ul0\nosupersub\cf16\f17\fs48 67 \ul0\nosupersub\cf20\f21\fs32 THE UNITY AND UNIQUENESS \line\tab \up0 \expndt w0\charscalex96 OF THE PAULINE REVELATION \par\pard\qj \li1800\sb0\sl-272\slmult 0 \par\pard\qj\li1800\ri1607\sb14\sl-272\slmult0\fi310 \up0 \expndtw0\charscalex 100 \ul0\nosupersub\cf8\f9\fs24 Our purpose in this chapter will be to make an i nduction of the facts in Paul's \up0 \expndtw0\charscalex100 epistles to discove r whether there is a basic unity in all of them, or whether they \up0 \expndtw0\ charscalex100 can be divided into two parts, each dealing with a different dispe nsation, as held \up0 \expndtw0\charscalex102 by the view considered in the prev ious chapter. At the outset we should define \up0 \expndtw0\charscalex100 what w e mean by a change of dispensation. There can be changes in growth or \up0 \expn dtw-3\charscalex100 development which do not change the identity of a thing. \pa r\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par \pard\ql\li1800\sb43\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf2 3\f24\fs20\ul0\super\cf23\f24\fs19 436\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupers ub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 92. \par\pard\ql \li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 471 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz374\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g473}{\bkmkend Pg473}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 607\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f 9\fs24 Charles H. Welch tries to prove the Acts 28 position by stating the princ iple: \line \up0 \expndtw0\charscalex104 "Similarities, however many, cannot con stitute identity in the presence of one \line \up0 \expndtw0\charscalex106 prove d contrary.''\ul0\super\cf22\f23\fs23 437\ul0\nosupersub\cf8\f9\fs24 He agre es that there are many things in Paul's earlier \line \up0 \expndtw-2\charscalex 100 epistles which are similar to things in his later epistles, but he claims th ese things \line \up0 \expndtw-1\charscalex100 cannot be identical because he fi nds some things that are contrary. He illustrates \line \up0 \expndtw-2\charscal ex100 the principle by giving a description of a man wanted by the police, and t he police \line \up0 \expndtw0\charscalex100 find a man who answers to the descr iption in all points but one: the wanted man \line \up0 \expndtw-1\charscalex100 was born in New York, whereas the one apprehended was born in London. This, \li ne \up0 \expndtw0\charscalex105 of course, is a case of mistaken identity. But t his illustration which seems so \line \up0 \expndtw-1\charscalex100 convincing o n the surface does not tell all of the truth. Suppose the apprehended \line \up0 \expndtw0\charscalex100 man had been born in London and this detail of his desc ription was at variance: \line \up0 \expndtw-2\charscalex100 the wanted man had dark hair but this man had white hair. Does this contrary fact \line \up0 \expnd tw-1\charscalex100 disprove identity? Could not the man have bleached his hair, or if some time had \line \up0 \expndtw0\charscalex106 elapsed could not his hai r have changed color naturally? There is doubtless \line \up0 \expndtw0\charscal ex103 growth and development in Paul's later epistles, and some of the things in the \line \up0 \expndtw0\charscalex100 early epistles have passed away in the l ater, even as he said they would (\ul0\nosupersub\cf12\f13\fs24 1 Cor. \line \up 0 \expndtw-2\charscalex100 13:8-11\ul0\nosupersub\cf8\f9\fs24 ). But our cont ention is that throughout all of Paul's epistles God is \line \up0 \exp

ndtw0\charscalex100 dealing with one and the same Body of Christ. We do not defi ne a dispensation \line \up0 \expndtw0\charscalex102 as any change or developmen t that might take place, such as the cessation of \line \up0 \expndtw0\charscale x104 the sign gifts of 1 Cor. 12-14, but as a major change of dealing from lsr ael's \line \up0 \expndtw-3\charscalex100 kingdom program to that of the Body of Christ. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\ sl-280\slmult0\fi275 \up0 \expndtw-2\charscalex100 The theory under consideratio n postulates that there were at least two or more \line \up0 \expndtw-3\charscal ex100 bodies of Christ after Acts \up0 \expndtw-3\charscalex100 28. There was a Body of Christ of which the \par\pard\qj \li1800\ri1608\sb0\sl-276\ slmult0 \up0 \expndtw-1\charscalex100 Corinthians were members (\ul0\nosupersub\ cf12\f13\fs24 1 Cor. 12:13\ul0\nosupersub\cf8\f9\fs24 ) and a Body of which the Romans were \line \up0 \expndtw0\charscalex100 members (\ul0\nosupersub\cf12\f13 \fs24 Rom. 12:5\ul0\nosupersub\cf8\f9\fs24 ). There is nothing in Paul's later e pistle to indicate that the \line \up0 \expndtw0\charscalex102 Body of which the y were members ceased to exist after Acts 28. If the Body of \line \up0 \expndtw -1\charscalex100 Ephesians is an entirely different Body, then there must have b een two bodies in \line \up0 \expndtw0\charscalex100 existence at the same time. But Paul declares in \ul0\nosupersub\cf12\f13\fs24 Eph. 4:4\ul0\nosupersub\cf8\ f9\fs24 that there is only ONE \line \up0 \expndtw-1\charscalex100 Body. Welch quotes 1 Cor. 12:7-12 to prove that this is a different Body from that \line \up 0 \expndtw0\charscalex106 in Ephesians: "if the ear shall say, because I am not the eye, I am not of the \line \up0 \expndtw0\charscalex100 body; is it not ther efore of the body?" He says, "Here, members of the head are \line \up0 \expndtw0 \charscalex100 introduced which cannot possibly be true of the Church of the One Body, for the \line \up0 \expndtw0\charscalex105 Head of that Body is Christ Hi mself.''\ul0\super\cf22\f23\fs23 438\ul0\nosupersub\cf8\f9\fs24 It seems that Mr. Welch has a very \line \up0 \expndtw0\charscalex103 materialistic concept o f the Body of Christ. Christ is not a physical Head of the \line \up0 \expndtw-2 \charscalex100 Body. Eyes and ears are located on the physical head, but they ar e not the head; \line \up0 \expndtw0\charscalex100 they are simply members which God could have located elsewhere in the body. \line \up0 \expndtw0\charscalex10 0 The Headship of Christ over the Body refers to the principle of the mind which is \line \up0 \expndtw-1\charscalex100 in every member and controls every membe r. The head controls the eye and the \line \up0 \expndtw0\charscalex100 ear the same as it does the hand and the foot. In Philippians Paul does not use \line \u p0 \expndtw-1\charscalex100 the terms, \ul0\nosupersub\cf9\f10\fs24 Body\ul0\nos upersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 Head\ul0\nosupersub\cf8\f9 \fs24 , but he refers to them when he says, "Let this mind be \line \up0 \expndt w-2\charscalex100 in you which was in Christ Jesus" (Phil. 2:5). \par\pard\qj \l i1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1 800\ri1604\sb118\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f2 4\fs20\ul0\super\cf23\f24\fs19 437\ul0\nosupersub\cf7\f8\fs20 Charles H. Welch, \ul0\nosupersub\cf24\f25\fs20 Acts 13 or 28\ul0\nosupersub\cf7\f8\fs20 ? (Banst ead, Surrey, England: The Berean Publishing Trust, 1957), p. 7. \up0 \expndtw-3\ charscalex100 \ul0\super\cf23\f24\fs19 438\ul0\nosupersub\cf7\f8\fs20 \ul0\nosu persub\cf24\f25\fs20 Ibid., \ul0\nosupersub\cf7\f8\fs20 p. 11. \par\pard\ql \li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 472 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz420\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}}

}}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g474}{\bkmkend Pg474}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi317 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The boundary line between ours and the former dispensation is marked off in \up0 \expndtw-1\charscalex100 Scrip ture by Israel's fall. Paul makes it very plain in \ul0\nosupersub\cf12\f13\fs24 Romans 11:12-15\ul0\nosupersub\cf8\f9\fs24 that it was \up0 \expndtw0\charscal ex100 through the fall of Israel the Gentiles had been blessed under his ministr y. If we \up0 \expndtw0\charscalex100 can locate Israel's fall we can locate the dispensational boundary line. We have \up0 \expndtw0\charscalex100 already cons idered the view that claims that Israel fell at the Cross, but we have \up0 \exp ndtw0\charscalex100 seen how the prayer of Christ overrode that fall an d gave Israel another \up0 \expndtw-1\charscalex100 opportunity. The view now under consideration says that Israel fell at Acts 28:28. \up0 \expndtw0\charsca lex100 In answer to this claim it may be pointed out that in Romans 11, written at least \up0 \expndtw0\charscalex105 three or four years before Acts 28, Paul definitely announces that Israel has \up0 \expndtw0\charscalex104 already fallen . Likewise, in his very first epistle he announces concerning the \up0 \expndtw2\charscalex100 Jews: "for the wrath is come upon them to the uttermos t" (1 Thess. 2:16). \up0 \expndtw-1\charscalex100 Apparently in Paul's mind G od's wrath was upon the Jew to the uttermost, which \up0 \expndtw-1\charscalex10 0 does not at all sound as though they were still in the good graces of God and still \up0 \expndtw-2\charscalex100 having the kingdom blessings offered to them . \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi307 \up0 \expndtw0\charscal ex100 A great deal of emphasis is placed upon Paul's declaration in Acts 28:28: "Be \line \up0 \expndtw0\charscalex102 it known therefore unto you, that the sal vation of God is sent unto the Gentiles, \line \up0 \expndtw0\charscalex103 and that they will hear it." This is made to mean that at that moment Paul was \line \up0 \expndtw0\charscalex104 sending a new and hitherto unknown message to the Gentiles. But this is not \line \up0 \expndtw0\charscalex105 what Paul said. The verb \ul0\nosupersub\cf9\f10\fs24 is sent\ul0\nosupersub\cf8\f9\fs24 is the se cond aorist, indicative passive, and \line \up0 \expndtw0\charscalex102 should b e rendered \ul0\nosupersub\cf9\f10\fs24 has been sent\ul0\nosupersub\cf8\f9\fs24 . It is so translated in the R.S.V., the N.E.B., \line \up0 \expndtw-1\charscal ex100 Weymouth, Phillips, Rotherham, and others. This passage is a very strong p roof \line \up0 \expndtw-1\charscalex100 that Paul's message to the Gentiles had been sent to them long before the close \line \up0 \expndtw-3\charscalex100 of Acts. \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\char scalex100 Paul clearly mentions the revelation of the Mystery in his earlier epi stles. We \line \up0 \expndtw0\charscalex100 have already quoted Bullinger where he admits that Paul probably mentions the \line \up0 \expndtw0\charscalex100 my stery of the Body in \ul0\nosupersub\cf12\f13\fs24 1 Cor. 2:6, 7\ul0\nosupersub\ cf8\f9\fs24 . In Rom. 16:25 he says: "Now to him that is \line \up0 \expndtw0\ch arscalex105 of power to stablish you according to my gospel, and the preaching o f Jesus \line \up0 \expndtw0\charscalex103 Christ, according to the revelation o f the mystery, which was kept secret since \line \up0 \expndtw0\charscalex108 th e world began." If this verse was written by Paul at the time he wrote the \line \up0 \expndtw0\charscalex100 remainder of the Roman Epistle, it is evident that the two-body theory is proved \line \up0 \expndtw-1\charscalex100 false. Hence Dr. Bullinger argues that this verse must be a postscript which Paul \line \up0 \expndtw0\charscalex100 added to the original letter after he reached Rome.\ul0\ super\cf22\f23\fs23 439\ul0\nosupersub\cf8\f9\fs24 If believers are mistaken \line \up0 \expndtw-2\charscalex100 and confused because they suppose the myster y was revealed to Paul during his \line \up0 \expndtw0\charscalex103 Acts minist ry, it seems rather indiscreet of Paul to slip this truth into one of his \line \up0 \expndtw-3\charscalex100 earlier epistles without explaining what he was do ing. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-2 76\slmult0\fi262 \up0 \expndtw-2\charscalex100 Paul founded the church at Philip pi in Acts 16. He refers to this in Phil. 1:6: "He \line \up0 \expndtw-1\charsca

lex100 which hath begun a good work in you." He then goes on in this letter writ ten after \line \up0 \expndtw0\charscalex103 Acts 28 to say: "Being confident of this very thing, that he which hath begun a \line \up0 \expndtw0\charscalex102 good work in you will perform it until the day of Jesus Christ." There is here n o \line \up0 \expndtw0\charscalex103 intimation that a great change took place a t Acts 28, or that the work that God \line \up0 \expndtw0\charscalex104 started in Acts 16 has come to an end and a new work has been begun. Paul \line \up0 \ex pndtw-1\charscalex100 makes it plain that he had shared their fellowship in the gospel "from the first day \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\ li1800\sb72\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs2 0\ul0\super\cf23\f24\fs19 439\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f 25\fs20 Companion Bible\ul0\nosupersub\cf7\f8\fs20 , p. 1694. \par\pard\ql \li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 473 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz412\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g475}{\bkmkend Pg475}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1623\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 until now" (1:5). It is true that Pau l talks about fellowship in the Gospel, but it is \up0 \expndtw-2\charscalex100 very difficult to dissociate fellowship in the Body from that in Paul's gospel. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-276\s lmult0\fi268 \up0 \expndtw0\charscalex103 If the mystery was not made known in t he latter half of the Acts period, then \line \up0 \expndtw0\charscalex106 every thing in Paul's pre-prison epistles must be according to Old Testament \line \up 0 \expndtw-2\charscalex100 prophecy. But where can we find the Rapture of 1 Thes . 4:13-18 predicted, or the \line \up0 \expndtw0\charscalex100 new creation of J ews and Gentiles reconciled in one body of 2 Cor. 5:17 in O.T. \line \up0 \expnd tw-1\charscalex100 prophecy? It is true that Paul quotes from the O.T. a number of times in his early \line \up0 \expndtw0\charscalex100 letters, as he does for example in \ul0\nosupersub\cf12\f13\fs24 Rom. 15:8-16\ul0\nosupersub\cf8\f9\fs2 4 , but he does not say that these \line \up0 \expndtw0\charscalex100 prophecies are being fulfilled in his ministry. He rather quotes them to show that \line \ up0 \expndtw0\charscalex102 God had it in His purpose to bless the Gentiles thro ugh the nation of Israel, but \line \up0 \expndtw0\charscalex104 that now Israel has fallen and has been cast aside, He has purposed to bless \line \up0 \expndt w0\charscalex107 them in spite of Israel. It should be remembered that Paul also quotes O.T. \line \up0 \expndtw-3\charscalex100 Scripture in his prison epistle s, as for example in \ul0\nosupersub\cf12\f13\fs24 Eph. 4:8\ul0\nosupersub\cf8\f 9\fs24 . \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\c harscalex103 Paul states that he was in prison for preaching the mystery (\ul0\n osupersub\cf12\f13\fs24 Eph. 6:19, 20\ul0\nosupersub\cf8\f9\fs24 ). \up0 \expndt w-2\charscalex100 This was his imprisonment as recorded in Acts 28. If he was in prison for \up0 \expndtw0\charscalex103 preaching the mystery he must have preached the mystery before he was put \up0 \expndtw-2\charscalex100 i nto prison. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\s b10\sl-275\slmult0\fi283 \up0 \expndtw-1\charscalex100 Paul said in Acts 28:20 " that for the hope of Israel I am bound with this chain." \line \up0 \expndtw-2\c harscalex100 It is claimed that this means that up to this point Paul had been p

reaching Israel's \line \up0 \expndtw0\charscalex104 earthly kingdom expectation and that this is proof he had not been preaching \line \up0 \expndtw0\charscale x107 about the heavenly hope of the Body. It is true that God promised Israel an \line \up0 \expndtw0\charscalex100 earthly kingdom and that it is correct to sp eak of that as Israel's hope, but this is \line \up0 \expndtw0\charscalex100 not the essential and vital part of Israel's hope. We may say that the Rapture is \ line \up0 \expndtw0\charscalex104 our hope, but this is not the sum of our hope. Paul speaks of "the Lord Jesus \line \up0 \expndtw0\charscalex104 Christ, which is our hope" (1 Tim. 1:1). Christ is not only \ul0\nosupersub\cf9\f10\fs24 our\ ul0\nosupersub\cf8\f9\fs24 hope; He is also \line \up0 \expndtw0\charscalex100 Israel's hope. The prophet Jeremiah, predicting the coming of Israel's Messiah, \line \up0 \expndtw0\charscalex100 says: "O the hope of Israel, the Saviour ther eof in time of trouble, why shouldest \line \up0 \expndtw0\charscalex100 thou be as a stranger in the land.. . ?" (Jer. 14:8). It is evident from the following \line \up0 \expndtw0\charscalex100 references in Acts that when Paul talks about Israel's hope he is speaking about \line \up0 \expndtw0\charscalex102 Jesus Chr ist raised from the dead, and not about the Millennial Kingdom (\ul0\nosupersub\ cf12\f13\fs24 Acts \line \up0 \expndtw-3\charscalex100 23:6; 24: 15; 26:6-8\ul0\ nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi307 \up0 \expndtw0\charscalex100 It is also argued that during the Acts Paul declar ed: "Having obtained help of \line \up0 \expndtw0\charscalex103 God, I continue unto this day, witnessing both to small and great, saying none \line \up0 \expnd tw0\charscalex106 other things than those which the prophets did say should come ; that Christ \line \up0 \expndtw0\charscalex102 should suffer, and that He shou ld be the first to rise from the dead, and should \line \up0 \expndtw-2\charscal ex100 show light unto the people, and to the Gentiles" (Acts 26:22, 2 3), which is \line \up0 \expndtw0\charscalex105 supposed to prove that Paul co uld not have said anything about the Mystery \line \up0 \expndtw-1\charscalex100 before that. If it be remembered that Paul was on trial, having been charged wi th \line \up0 \expndtw0\charscalex100 apostasy from Moses, and that his defense here is against that charge, and not \line \up0 \expndtw0\charscalex102 concerne d with what he might have told the Gentiles, it will help to understand \line \u p0 \expndtw-1\charscalex100 what he means. He is saying that he was not guilty o f teaching anything contrary \line \up0 \expndtw-1\charscalex100 to the law and the prophets. They had predicted that the Messiah would come, \par\pard\ql \li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb72\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\nosupersub\cf7\f8\fs20 474 \par\pard\sect\sectd\fs24\paperw12 240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg476}{\bkmkend Pg476}\par\pard\qj \l i1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1 800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li180 0\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 that He would rise from the dead and that He would bring light to both Is rael and \line \up0 \expndtw-1\charscalex100 the Gentiles. This will happen in a n even greater degree in the coming Millennial \line \up0 \expndtw0\charscalex10 4 Kingdom (cf. \ul0\nosupersub\cf12\f13\fs24 Rom. 11:15\ul0\nosupersub\cf8\f9\fs 24 ), but it is true today that God is still enlightening the \line \up0 \expndt w-2\charscalex100 Jew and the Gentile. We have already pointed out some new trut hs that Paul had \line \up0 \expndtw0\charscalex100 written about which are not in Moses and the prophets, but these new truths do \line \up0 \expndtw-1\charsca lex100 not contradict Moses, nor can it be charged as apostasy against the Law a nd the \line \up0 \expndtw-2\charscalex100 prophets. \par\pard\qj \li1800\sb0\sl -276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi321 \up0 \expndtw0\ charscalex100 It has also been argued that the Jew still had the advantage over the Gentile \line \up0 \expndtw0\charscalex102 as late as the writing of Romans, where Paul asks: "What advantage then hath \line \up0 \expndtw0\charscalex106 t he Jew? or what profit is there of circumcision?" And he answers: "Much in \line \up0 \expndtw0\charscalex100 every way" (Rom. 3:1, 2). This is supposed to show that at the time there was a \line \up0 \expndtw0\charscalex102 great differenc e in the standing of Jews and Gentiles before God, but that after \line \up0 \ex

pndtw0\charscalex102 Acts 28 there is no difference. Those who argue this way se em to overlook the \line \up0 \expndtw0\charscalex108 fact that in this very sam e epistle Paul declares: "For there is no difference \line \up0 \expndtw-1\chars calex100 between the Jew and the Greek" (10:12). The advantage that Paul speaks about \line \up0 \expndtw-2\charscalex100 in Ch. 3 was simply that the Jews had had the oracles of God committed to them, \line \up0 \expndtw0\charscalex105 whe reas the Gentiles did not have the Word of God. This is the same kind of \line \ up0 \expndtw0\charscalex102 advantage we speak about in contrasting the lot of a child reared in a Christian \line \up0 \expndtw-2\charscalex100 home with one r eared in a heathen land where Christ has never been mentioned. \line \up0 \expnd tw0\charscalex102 Chapters 9-11 of Romans is the most convincing argument imagin able against \line \up0 \expndtw0\charscalex100 the idea that at this time Israe l was in a place of ascendancy over the Gentiles. \line \up0 \expndtw0\charscale x105 How one can read that Israel has not attained, that Israel has stumbled, th at \line \up0 \expndtw0\charscalex100 Israel is ignorant of God's righteousness and going about to establish their own, \line \up0 \expndtw-2\charscalex100 that Israel has been given a spirit of slumber, that Israel has fallen, that Israel has \line \up0 \expndtw-2\charscalex100 been cast away, that Israel is blinded u ntil the fulness of the Gentiles be come in, \line \up0 \expndtw-1\charscalex100 and that Israel is the enemy of the Gospel, and still contend that the statemen t of \line \up0 \expndtw-2\charscalex100 ch. 3:1 means that Israel is still in G od's favor and that it is much more blessed to \line \up0 \expndtw-3\charscalex1 00 be a Jew than a Gentile? \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj \li1800\ri1608\sb16\sl-272\slmult0\fi280 \up0 \expndtw-1\charscalex100 There are several other lines of evidence that testify to the unity of the Pauline \line \up0 \expndtw0\charscalex102 epistles. Both the early and late epistles set fort h the one Body of Christ linked \line \up0 \expndtw0\charscalex102 together with the one Spirit and the one Baptism (\ul0\nosupersub\cf12\f13\fs24 Eph. 4:4, 5\u l0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\fs24 1 Cor. 12:13\ul0\no supersub\cf8\f9\fs24 ). \line \up0 \expndtw-1\charscalex100 Both sets of epistle s teach that this one Body is composed of believing Jews and \line \up0 \expndtw 0\charscalex100 Gentiles (\ul0\nosupersub\cf12\f13\fs24 Eph. 2:16\ul0\nosupersub \cf8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\fs24 1 Cor. 12:13\ul0\nosupersub\cf8\ f9\fs24 ). Both teach that "in Christ" there is neither \line \up0 \expndtw-1\ch arscalex100 Jew nor Gentile (\ul0\nosupersub\cf12\f13\fs24 Col. \up0 \expndtw 0\charscalex100 3:11\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\f s24 Gal. \up0 \expndtw-1\charscalex100 3:28\ul0\nosupersub\cf8\f9\fs24 ). Both teach the reconciliation of \par\pard\qj \li1800\ri1608\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex103 believing Jews and Gentiles on the basis of the Cro ss (\ul0\nosupersub\cf12\f13\fs24 Eph. 2:13-16 \ul0\nosupersub\cf8\f9\fs24 cf. \ ul0\nosupersub\cf12\f13\fs24 2 Cor. \up0 \expndtw-2\charscalex100 5:14-21\ul0\no supersub\cf8\f9\fs24 ), And both the early and late epistles associate the messa ge of Paul with \up0 \expndtw0\charscalex100 God's purpose which He purposed bef ore the foundation of the world (\ul0\nosupersub\cf12\f13\fs24 Eph. 1:3, \up0 \e xpndtw-3\charscalex100 4, 9\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupersub\cf12 \f13\fs24 I Cor. 2:7\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\s b265\sl-275\slmult0\fi267 \up0 \expndtw-2\charscalex100 It would surely seem tha t the combined weight of all of these evidences proves \line \up0 \expndtw0\char scalex102 rather conclusively that Paul, at least from the beginning of his writ ten ministry, \line \up0 \expndtw0\charscalex102 was ministering the same gospel to members of the same Body throughout his \line \up0 \expndtw0\charscalex102 e ntire apostolic labors. The evidence presented here has not been mere \line \up0 \expndtw0\charscalex102 similarities but matters of vital identity. P aul apparently received a number of \par\pard\ql \li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosuper sub\cf7\f8\fs20 475 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\s l-240{\bkmkstart Pg477}{\bkmkend Pg477}\par\pard\qj \li1800\sb0\sl-275\slmult0 \ par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \pa r\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmu

lt0 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 revelations from th e Lord (cf. \ul0\nosupersub\cf12\f13\fs24 Acts 26:16; 2 Cor. 12:1\ul0\nosupersub \cf8\f9\fs24 ), but a new dispensation \up0 \expndtw-1\charscalex100 was not int roduced by each of these revelations. His ministry from his separation \up0 \exp ndtw0\charscalex100 for the work whereunto Christ had called him in Acts 13 to h is death was a unity \up0 \expndtw-1\charscalex100 which was marked by a period of transition at the beginning, which is the subject \up0 \expndtw-3\charscalex1 00 matter of a later chapter. \par\pard\qj \li1800\ri1591\sb264\sl-277\slmult0\f i268 \up0 \expndtw0\charscalex103 It should be evident that the teaching of Bull inger and Welch on this point is \line \up0 \expndtw0\charscalex100 based solely upon the commonly accepted view that the prison epistles of Paul \line \up0 \ex pndtw-2\charscalex100 were written from Rome after Acts 28. However, if the theory espoused by \line \up0 \expndtw0\charscalex100 Professor Deissman n, George S. Duncan, and others could be proved true, that \line \up0 \expndtw-1 \charscalex100 the prison epistles originated from an unrecorded imprison ment in Ephesus \line \up0 \expndtw0\charscalex100 before he wrote 2 Corinthia ns, then there would remain no basis whatsoever for \line \up0 \expndtw0\charsca lex100 this extreme dispensational view. See Duncan's book, \ul0\nosupersu b\cf9\f10\fs24 St. Paul's\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\ fs24 Ephesian \line \up0 \expndtw0\charscalex105 Ministry\ul0\nosupersub\cf8\f9 \fs24 (New York: Charles Scribner's Sons, 1930). In this case, if the new \li ne \up0 \expndtw0\charscalex100 dispensation began after Acts \up0 \expndtw0\ charscalex101 28 there would be no Scripture addressed \par\pard\ql \li180 0\sb1\sl-256\slmult0 \up0 \expndtw-3\charscalex100 specifically to the Body of C hrist. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb44\sl-379\s lmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 68\ul0\nosupers ub\cf20\f21\fs32 THE GENESIS OF THE BODY OF CHRIST \par\pard\qj \li1800\sb0\sl274\slmult0 \par\pard\qj\li1800\ri1608\sb54\sl-274\slmult0\fi266 \up0 \expndtw-2 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 We have reviewed a number of theories for the beginning of the Body of Christ \up0 \expndtw0\charscalex104 which are currently held by various Christian groups and we have discovered \up0 \expndtw2\charscalex100 serious objections to each of them. Since there is no direct sta tement of Scripture \up0 \expndtw0\charscalex108 to identify the exact point at which the Body began, we must rely upon the \up0 \expndtw0\charscalex100 prepond erance of evidence, as with other questions of this nature. The position \up0 \e xpndtw-1\charscalex100 taken here, and that which appears to have the least obje ctions and the greatest \up0 \expndtw0\charscalex103 positive evidence, is that the Body of Christ had its historic beginning with the \up0 \expndtw-3\charscale x100 ministry of the Apostle Paul before he wrote his first epistle. \par\pard\q j \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb11\sl-275\slmult0\fi27 3 \up0 \expndtw-2\charscalex100 It is important to ascertain the approximate tim e when the Body began in order \up0 \expndtw-2\charscalex100 to know what is to be included in the spiritual program of the Church. For \up0 \expn dtw0\charscalex100 example, if the Body of Christ came into being on the day of Pentecost, it would \up0 \expndtw0\charscalex104 appear logical to go back to Pe ntecost to discover the program and message \up0 \expndtw0\charscalex105 which t he church should be practicing. This is, of course, what those do who \up0 \expn dtw0\charscalex102 denominate themselves as Pentecostalists. They make \ul0\nosu persub\cf12\f13\fs24 Acts 2:38\ul0\nosupersub\cf8\f9\fs24 the basis of \up0 \e xpndtw0\charscalex103 their ministry. They preach repentance and water baptism f or the remission of \up0 \expndtw0\charscalex103 sins. They insist on speaking w ith tongues as evidence of the reception of the \up0 \expndtw0\charscalex102 Hol y Spirit. They claim to possess the gifts which were poured out by the Spirit \u p0 \expndtw0\charscalex103 on that notable day. On the other hand, there are man y Fundamentalists who \up0 \expndtw0\charscalex100 also hold that the Body began at Pentecost, but who inconsistently disclaim the \up0 \expndtw0\charscalex100 message of Pentecost for themselves. If the Body began with Paul's ministry; if \up0 \expndtw-1\charscalex100 the revelation concerning this new Body and dispen sation was committed to him; \up0 \expndtw0\charscalex100 then it would be only logical to suppose that the spiritual program and message \up0 \expndtw-3\charsc

alex100 for the Body would be found in his epistles. \par\pard\ql \li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb153\sl-230\slmult0 \up0 \expndtw-2\charscal ex100 \ul0\nosupersub\cf7\f8\fs20 476 \par\pard\sect\sectd\fs24\paperw12240\pape rh15840\pard\sb0\sl-240{\bkmkstart Pg478}{\bkmkend Pg478}\par\pard\qj \li1800\sb 0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\ sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608 \sb186\sl-260\slmult0\fi263 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\ fs24 What then are the reasons for believing that the Body of Christ began with \up0 \expndtw-3\charscalex100 Paul's ministry? \par\pard\qj \li1800\sb0\sl-275\s lmult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\slmult0\fi268 \up0 \expndtw0\chars calex102 There are many objections to beginning it at some other point . These \line \up0 \expndtw0\charscalex105 objections have already been stated in previous chapters. Probably the chief \line \up0 \expndtw0\charscalex100 obje ction to beginning it at Pentecost is that the Holy Spirit revealed the fact tha t \line \up0 \expndtw-1\charscalex100 everything that was happening in \ul0\nosu persub\cf12\f13\fs24 Acts 3:19-26\ul0\nosupersub\cf8\f9\fs24 had been prophesie d by all of the \line \up0 \expndtw0\charscalex102 prophets, whereas the things that concern the Body of Christ were kept secret \line \up0 \expndtw0\charscalex 100 and were never revealed to the sons of men in former generations. To begin t he \line \up0 \expndtw0\charscalex106 Body after the close of the Acts is to con tradict the clear statements of such \line \up0 \expndtw0\charscalex100 Scriptur es as \ul0\nosupersub\cf12\f13\fs24 1 Corinthians 12:27\ul0\nosupersub\cf8\f9\fs 24 and \ul0\nosupersub\cf12\f13\fs24 Romans 12:5\ul0\nosupersub\cf8\f9\fs24 . A ny view that the Body of \line \up0 \expndtw-1\charscalex100 Christ began before the death and resurrection of Christ is faced with a multitude \line \up0 \expn dtw-1\charscalex100 of objections. Surely there was no baptizing work of the Spi rit before the death of \line \up0 \expndtw0\charscalex106 Christ, and that is t he divine work which forms the Body. The Body is a new \line \up0 \expndtw0\char scalex104 creation with the risen Christ as its Head. There was no new creation or risen \line \up0 \expndtw-2\charscalex100 Head before the death of Christ. Th e Body existed only in the mind of God before \line \up0 \expndtw0\charscalex105 the death of Christ. It could become a historic reality only after the death an d \line \up0 \expndtw-3\charscalex100 resurrection of Christ and the baptizing w ork of the Holy Spirit. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1 800\ri1608\sb9\sl-276\slmult0\fi293 \up0 \expndtw-1\charscalex100 It is logical that the Body begin with Paul, since the revelation of this truth was \up0 \expn dtw0\charscalex105 committed to Paul, and since no other New Testament writer ma kes specific \up0 \expndtw0\charscalex100 mention of the Body of Christ. Many di spensationalists have recognized the fact \up0 \expndtw0\charscalex100 that Body truth was first made known to Paul, but they reason that God formed \up0 \expnd tw0\charscalex102 the Body at Pentecost and then later revealed what He was doin g. Ryrie takes \up0 \expndtw-3\charscalex100 somewhat this position when he stat es: \par\pard\qj \li1800\ri1611\sb261\sl-280\slmult0\fi290 \up0 \expndtw-1\chars calex100 "... the question which decides the beginning of this dispensation is, When did \up0 \expndtw-3\charscalex100 God begin to do this? not, When did man u nderstand it?"\ul0\super\cf22\f23\fs23 440 \par\pard\qj \li1800\sb0\sl-275\slmul t0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscale x104 \ul0\nosupersub\cf8\f9\fs24 In answer to this argument it has already been pointed out that God plainly \line \up0 \expndtw-2\charscalex100 stated what H e was doing in Acts 2 and 3, and if He was bringing in the \line \ up0 \expndtw0\charscalex102 consummation of all prophecy and offering the Kingdo m to the nation of Israel, \line \up0 \expndtw-2\charscalex100 He could hardly h ave been doing instead that which He never had predicted. And \line \up0 \expndt w0\charscalex100 even if it were admitted that God began the new, secr et dispensation at \line \up0 \expndtw-1\charscalex100 Pentecost and that the Apostles, ignorant of what God was doing, supposed that \line \up0 \expndtw0\cha rscalex100 He was still carrying out the prophesied Kingdom purpose with Israel, we could \line \up0 \expndtw-1\charscalex100 not go back to the mistaken notion

s of the Twelve for our message and program, \line \up0 \expndtw-2\charscalex100 but would have to go to those Scriptures which do reveal the truth concerning t he \line \up0 \expndtw-2\charscalex100 Body of Christ, namely, Paul's epist les. But we must reject this supposition \line \up0 \expndtw0\charscalex10 0 because the Apostles were all filled with the Holy Spirit and it is unthinkabl e that \line \up0 \expndtw0\charscalex105 they were merely stating their own ide as about what was happening and not \line \up0 \expndtw-3\charscalex100 about wh at God was doing. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri 1608\sb1\sl-280\slmult0\fi282 \up0 \expndtw-1\charscalex100 Up until the time of Paul the Church was Israel and Israel was the Church. But \line \up0 \expndtw-1 \charscalex100 the Church which is Christ's Body is not Israel and Israel is not the Body of \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl -230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf 23\f24\fs19 440\ul0\nosupersub\cf7\f8\fs20 Charles C. Ryrie, \ul0\nosupersub\cf 24\f25\fs20 Dispensationalism Today\ul0\nosupersub\cf7\f8\fs20 (Chicago: Moody Press, 1968), p. 199. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 477 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz386\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g479}{\bkmkend Pg479}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1626\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 Christ. The message of the first half of Acts was not simply to the Jews first, but \up0 \expndtw0\charscalex100 to t he Jews only; the same as during the earthly ministry of the Lord. As late as \u p0 \expndtw-3\charscalex100 Acts 11:19 we read: \par\pard\qj \li1800\sb0\sl-270\ slmult0 \par\pard\qj\li1800\ri1608\sb21\sl-270\slmult0\fi280 \up0 \expndtw-2\cha rscalex100 "Now they which were scattered abroad upon the persecution that arose about \up0 \expndtw0\charscalex104 Stephen travelled as far as Phenice, and Cyp rus, and Antioch, preaching the \up0 \expndtw-3\charscalex100 word to none but u nto the Jews only." \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ ri1608\sb11\sl-275\slmult0\fi309 \up0 \expndtw0\charscalex100 If it be argued th at the Apostles and all of the other Jewish disciples were out \up0 \expndtw-1\c harscalex100 of the will of God in limiting their preaching to none but the Jews only, then it also \up0 \expndtw0\charscalex106 follows that we cannot base any doctrine or program upon the activities and \up0 \expndtw0\charscalex103 words of men who were out of the will of God. We prefer to believe that these \up0 \ex pndtw0\charscalex100 Spirit-filled men were in the will of God and were carrying out God's program in \up0 \expndtw0\charscalex100 the way He intended. Even the fact that some Gentiles were saved in Acts 10 is \up0 \expndtw-1\charscalex100 no proof that the Body had begun, for the distinctive truth concerning the Body of \up0 \expndtw0\charscalex104 Christ is not simply that Gentiles are to be sav ed but that they are to become \up0 \expndtw0\charscalex100 joint-members with saved Jews in the Body of Christ. Under the Kingdom \up0 \expndtw0\cha rscalex103 dispensation Gentile salvation will be worldwide, but it will be under the \up0 \expndtw-2\charscalex100 supremacy and rule of Israel. It thus appears that as far as the historical record of \up0 \expndtw0\charscalex10 0 the Bible is concerned, there is no evidence of the existence of the joint-bod y of \up0 \expndtw0\charscalex102 Christ as long as the message was confined to

the Jews only, and until Paul is \up0 \expndtw-3\charscalex100 separated unto hi s distinctive ministry. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1 800\ri1606\sb20\sl-270\slmult0\fi335 \up0 \expndtw0\charscalex102 Having conside red some of the reasons for beginning the new dispensation \up0 \expndtw0\charsc alex106 and the Body of Christ with Paul's ministry, let us now consider some of the \up0 \expndtw-3\charscalex100 objections which have been voiced against thi s view. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb10\ sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 Ryrie charges that this vi ew is based upon an "erroneous concept of a \line \up0 \expndtw0\charsca lex102 dispensation." He defines a dispensation as "a distinguishable economy in the \line \up0 \expndtw-1\charscalex100 outworking of God's purpose,''\ul0\s uper\cf22\f23\fs23 441\ul0\nosupersub\cf8\f9\fs24 and he asks: "Is somethin g distinguishably \line \up0 \expndtw-1\charscalex100 different being done sinc e Paul came on the scene that was not being done from \line \up0 \expndtw0\chars calex104 Pentecost to the time of Paul?''\ul0\super\cf22\f23\fs23 442\ul0\nosupe rsub\cf8\f9\fs24 He argues that there was no difference in \line \up0 \expndt w-1\charscalex100 message or program after Paul, and that what this view fails t o recognize is "that \line \up0 \expndtw0\charscalex104 the distinguishableness of a dispensation is related to what God is doing, not \line \up0 \expndtw0\char scalex100 necessarily to what He reveals at the time and least of all to what man \line \up0 \expndtw-1\charscalex100 understands of His purposes. ''\ul0\super\cf22\f23\fs23 443\ul0\nosupersub\cf8\f9\fs24 To this objection w e would state first that God \line \up0 \expndtw0\charscalex105 does tell us wha t He was doing in Acts 2:16 and 3:24, namely, that He was \line \up0 \expndtw2\charscalex100 fulfilling the prophecies concerning Israel's last days in prepa ration for the offer of \line \up0 \expndtw0\charscalex106 the Millennial kingdo m. On the other hand, there is not one statement in the \line \up0 \expndtw0\cha rscalex106 whole New Testament which states that the Church was born on the day of \line \up0 \expndtw0\charscalex102 Pentecost or that the dispensation of the mystery began at that point. The only \line \up0 \expndtw-1\charscalex100 thing which remotely suggests that the Body began at Pentecost is 1 Corinthians \line \up0 \expndtw-1\charscalex100 12:13, where the Body is said to be formed by the baptizing work of the Holy \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\ li1800\sb172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs 20\ul0\super\cf23\f24\fs19 441\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\ f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 29. \par\pard\ql \li1800\ri4581\s b0\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 442\ul0 \nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f 8\fs20 ., p. 198. \line \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 4 43\ul0\nosupersub\cf7\f8\fs20 Ibid., p. 198. \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 478 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz385\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g480}{\bkmkend Pg480}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1621\sb186\sl-260\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Spirit, and we have elsewhere shown the clear distinction between this work and \up0 \expndtw-3\charscalex100 the wo rk of Christ baptizing with miraculous power at Pentecost. \par\pard\qj \li1800\

sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-276\slmult0\fi268 \up0 \ex pndtw0\charscalex100 Further, we believe that there are some distinguishable dif ferences after Paul \line \up0 \expndtw0\charscalex104 comes on the scene. There is first of all the separation of a new apostle for a \line \up0 \expndtw0\char scalex100 new, unprophesied ministry (\ul0\nosupersub\cf12\f13\fs24 Acts 13:2\ul 0\nosupersub\cf8\f9\fs24 ), and the turning over of Gentile ministry \line \up0 \expndtw0\charscalex100 to this new apostle by the other apostles (\ul0\nosupers ub\cf12\f13\fs24 Galatians 2:9\ul0\nosupersub\cf8\f9\fs24 ). Why a new apostle, a \line \up0 \expndtw0\charscalex100 new revelation, and the giving up of a form er ministry unless something different \line \up0 \expndtw0\charscalex108 was be ing done? And further, it was not until Paul was separated unto the \line \up0 \ expndtw0\charscalex103 ministry for which God had called him that the door of fa ith was opened to the \line \up0 \expndtw0\charscalex103 Gentiles (\ul0\nosupers ub\cf12\f13\fs24 Acts 14:27\ul0\nosupersub\cf8\f9\fs24 ). Also there are many ne w things in Paul's epistles which \line \up0 \expndtw0\charscalex100 are in cont rast to the message which had been given to the other apostles. For \line \up0 \ expndtw0\charscalex100 example, the Twelve were given to understand that they wo uld pass through the \line \up0 \expndtw0\charscalex100 Great Tribulation (\ul0\ nosupersub\cf12\f13\fs24 Matthew 24:15\ul0\nosupersub\cf8\f9\fs24 -- note that Christ is here speaking privately to \line \up0 \expndtw0\charscalex103 His disc iples, 24:3), and that they would sit on twelve thrones in the millennial \line \up0 \expndtw0\charscalex105 kingdom (\ul0\nosupersub\cf12\f13\fs24 Matthew 19 :28\ul0\nosupersub\cf8\f9\fs24 ). We believe that Paul teaches the Rapture of th e \line \up0 \expndtw0\charscalex100 Church before the Tribulation, and he says nothing about members of the Body \line \up0 \expndtw0\charscalex100 being judg es among the tribes of Israel in the Kingdom. These and other \line \ up0 \expndtw0\charscalex102 contrasts and changes are surely distinguishabl e differences between the \line \up0 \expndtw-3\charscalex100 ministries of t he Twelve and Paul. \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi295 \up0 \expndtw-1\charscalex100 Ryrie does not prove that the Church began at Pentecost : he merely assumes \line \up0 \expndtw0\charscalex100 that it did and takes tha t as his major premise for further arguments. He states: \line \up0 \expndtw0\ch arscalex102 "The distinguishable feature of the present dispensation is the form ation of the \line \up0 \expndtw0\charscalex107 Church, and since the Church beg an at Pentecost there has been only one \line \up0 \expndtw-1\charscalex100 econ omy from Pentecost to the present.''\ul0\super\cf22\f23\fs23 444\ul0\nosupe rsub\cf8\f9\fs24 As to the Church beginning at \line \up0 \expndtw-2\char scalex100 Pentecost, the Scripture indicates that there already was a church in existence at \line \up0 \expndtw0\charscalex100 Pentecost, for the converts at t hat day were \ul0\nosupersub\cf9\f10\fs24 added to\ul0\nosupersub\cf8\f9\fs24 t he church (\ul0\nosupersub\cf12\f13\fs24 Acts 2:41, 47\ul0\nosupersub\cf8\f9\fs2 4 ), \line \up0 \expndtw0\charscalex106 not formed into something that never exi sted before. Hodge, who was not a \line \up0 \expndtw0\charscalex100 dispensatio nalist and therefore made no distinction between Israel and the \line \ up0 \expndtw0\charscalex100 Church of this dispensation, uses this fact to try t o prove that there has been but \line \up0 \expndtw-2\charscalex100 one church s ince the beginning of the world. He says: "The pre-existence of such \line \up0 \expndtw0\charscalex102 a visible society is everywhere taken for granted as a f act. Their disciples were \line \up0 \expndtw-1\charscalex100 always \ul0\nosupe rsub\cf9\f10\fs24 added\ul0\nosupersub\cf8\f9\fs24 to the 'church' or 'congrega tion' previously existing.- Acts ii. 47."\ul0\super\cf22\f23\fs23 445 \line \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 Christ plainly referred to His disciples long before the day of Pentecost as a \line \up0 \expndtw-3\charsc alex100 church in \ul0\nosupersub\cf12\f13\fs24 Matthew 16:18\ul0\nosupersub\cf8 \f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 18:17. \par\pard\qj \li1800\sb0\sl-2 76\slmult0 \par\pard\qj\li1800\ri1604\sb9\sl-276\slmult0\fi308 \up0 \expndtw0\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 In this connection Ryrie deals with Acts 5:14, where believers were "added to \line \up0 \expndtw-1\charscalex100 the Lo rd." He argues that this could not be a Jewish church if they were added to \lin e \up0 \expndtw-1\charscalex100 the Lord, but he doesn't show why it could not h

ave been a Jewish church. It was \line \up0 \expndtw0\charscalex102 surely compo sed of none but Jews. And surely under the New Covenant Israel \line \up0 \expnd tw0\charscalex100 was to be joined unto the Lord. Even in the Old Testament ther e is reference to \line \up0 \expndtw0\charscalex100 being joined unto the L ord \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Isaiah \up0 \ex pndtw0\charscalex100 56:3\ul0\nosupersub\cf8\f9\fs24 ). Everyone who is save d in any \par\pard\ql \li1800\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex105 dispensation is joined unto or added to the Lord. Members of the Body have \par\ pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 444\u l0\nosupersub\cf7\f8\fs20 Ibid., p. 199. \par\pard\ql \li1800\sb10\sl-230\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 445\ul0\nosupersub\cf7 \f8\fs20 A. A. Hodge, \ul0\nosupersub\cf24\f25\fs20 Outlines of Theology\ul0\no supersub\cf7\f8\fs20 , \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\ f8\fs20 ., p. 619. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 479 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz485\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g481}{\bkmkend Pg481}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1607\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 been joined to the Lord (\ul0\nosuper sub\cf12\f13\fs24 1 Corinthians 6:17\ul0\nosupersub\cf8\f9\fs24 ). But not every body that has been \up0 \expndtw0\charscalex100 joined to the Lord or that has b een indwelt by the Holy Spirit has been joined to \up0 \expndtw0\charscalex105 t he Body. The millennial saints will surely be indwelt by the Spirit and will be \up0 \expndtw0\charscalex106 joined to the Lord, but they will not be members of the Body of Christ. Ryrie \up0 \expndtw0\charscalex100 speaks of a \ul0\nosuper sub\cf9\f10\fs24 Jewish church\ul0\nosupersub\cf8\f9\fs24 in contrast with the \ul0\nosupersub\cf9\f10\fs24 Body church\ul0\nosupersub\cf8\f9\fs24 . We would p refer to \up0 \expndtw0\charscalex100 refer to it as the \ul0\nosupersub\cf9\f10 \fs24 Kingdom church\ul0\nosupersub\cf8\f9\fs24 , since the word Jewish carries the connotation \up0 \expndtw-3\charscalex100 of natural, carnal, unspiritual. \ par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slm ult0\fi295 \up0 \expndtw-1\charscalex100 Ryrie further objects to the view here advocated on the basis that the Mystery \line \up0 \expndtw0\charscalex108 was revealed to the other apostles as well as to Paul. He bases this upon \line \up0 \expndtw0\charscalex103 Ephesians 3:1-12. He states: "If this is provable (th at to Paul exclusively was \line \up0 \expndtw-1\charscalex100 revealed the my stery of the Church, the Body of Christ), then the mystery \line \up0 \expndtw0\charscalex100 Church, the Body, could not have begun until Paul came o n the scene.''\ul0\super\cf22\f23\fs23 446\ul0\nosupersub\cf8\f9\fs24 He \lin e \up0 \expndtw0\charscalex100 then quotes Sauer in proof that Ephesians 3:3 tea ches that there is even a hint \line \up0 \expndtw-2\charscalex100 that it is to be found in the Old Testament under veiled forms or types. \par\pard\qj \li1800 \ri1606\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 In answer to the se objections it should be pointed out first that none of the \line \up0 \expndt w0\charscalex103 other apostles make any reference to the mystery, which is rath er strange if it \line \up0 \expndtw0\charscalex106 was first revealed to them.

Next, Paul positively states that the mystery was \line \up0 \expndtw-2\charscal ex100 made known to him by revelation (\ul0\nosupersub\cf12\f13\fs24 Ephesians 3 :3; Colossians 1:25\ul0\nosupersub\cf8\f9\fs24 ). Further, Paul \line \up0 \expn dtw-1\charscalex100 claims that he did not get his message from those who were a postles before him \line \up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\ fs24 Galatians 1:12\ul0\nosupersub\cf8\f9\fs24 ), and in \ul0\nosupersub\cf12\f1 3\fs24 Galatians 2:2\ul0\nosupersub\cf8\f9\fs24 he states that he went up to Je rusalem by \line \up0 \expndtw0\charscalex100 revelation to communicate to the o ther apostles that gospel which he preached \line \up0 \expndtw-1\charscalex100 among the Gentiles. All of this seems to be a rather useless activity if the Twe lve \line \up0 \expndtw0\charscalex100 had received the revelation of the myster y before Paul was even saved and had \line \up0 \expndtw-1\charscalex100 been pr eaching it during the intervening years. It seems evident from these facts \line \up0 \expndtw-2\charscalex100 that the Twelve had the mystery revealed t o them when God by a special \line \up0 \expndtw0\charscalex100 revelation sent Paul to Jerusalem to make it known unto them. If Paul is talking \line \up 0 \expndtw-2\charscalex100 about the Twelve apostles in Ephesians 3:5, as he app ears to be, he is surely not \line \up0 \expndtw0\charscalex100 saying that the mystery was revealed to them before it was made known to him. \line \up0 \expndt w0\charscalex102 Paul wanted to make all men see what is the dispensation of the mystery, and \line \up0 \expndtw0\charscalex100 that would include the other ap ostles. The fact that Paul was the first to receive \line \up0 \expndtw0\charsca lex105 this revelation is recognized by many expositors, and this very fact crea tes a \line \up0 \expndtw-3\charscalex100 problem for them. Abbott, for example, states: \par\pard\qj \li2520\ri1595\sb261\sl-280\slmult0\fi134 \up0 \expndtw0\c harscalex100 A more considerable difficulty seems to rise from the statement tha t the \line \up0 \expndtw0\charscalex103 mystery of the free admission of the Ge ntiles had been revealed to "the \line \up0 \expndtw0\charscalex104 apostles and prophets," viz. as a body. For this is precisely the special \line \up0 \expndt w0\charscalex100 doctrine which St. Paul seems elsewhere, and here in ver. 3, to claim as \line \up0 \expndtw-1\charscalex100 his own, and which, at least at first, was not accepted by the other \line \up0 \expndtw-2\charscalex 100 apostles (Gal. ii). In ver. \up0 \expndtw-2\charscalex100 8, also, thi s is recognized as the distinctive \par\pard\ql \li2520\sb1\sl-255\slmult0 \up0 \expndtw0\charscalex100 characteristic of St. Paul's apostleship. For this reason Reuss makes the \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li18 00\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800 \sb0\sl-230\slmult0 \par\pard\ql\li1800\sb226\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 446\ul0\nosupersub\c f7\f8\fs20 Ryrie, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\f s20 ., p. 201. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charsca lex100 480 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz422\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g482}{\bkmkend Pg482}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1615\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 suggestion that the second half of ve r. 5 is a gloss .... But the authority of \up0 \expndtw-3\charscalex100 the MSS.

is too strong for this suggestion to be accepted.\ul0\super\cf22\f23\fs23 447 \ par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1607\sb9\sl-277\slm ult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Putting all of these facts together, the complete silence of the other apostles \line \up0 \ expndtw0\charscalex100 about the mystery, the repeated statements of Paul that the mystery was \line \up0 \expndtw0\charscalex100 revealed directly to him by Jesus Christ and not simply by illumination or \line \up0 \ expndtw0\charscalex104 inspiration of the Spirit, and the opposition at the firs t by the other apostles to \line \up0 \expndtw-2\charscalex100 Paul's message (\ ul0\nosupersub\cf12\f13\fs24 Acts 15:7\ul0\nosupersub\cf8\f9\fs24 ), appears to be positive proof that Paul was the first to \line \up0 \expndtw0\charscalex100 receive this revelation, and that he was delegated to make it known to others by \line \up0 \expndtw0\charscalex100 means of the Spirit. Ryrie has admitted that "if this is provable, then the mystery \line \up0 \expndtw-3\charscalex100 Chur ch, the Body, could not have begun until Paul came on the scene." \par\pard\qj \ li1800\ri1615\sb261\sl-280\slmult0\fi320 \up0 \expndtw0\charscalex100 A further word should be noted concerning the expression, "the apostles and \up0 \expndtw2\charscalex100 prophets." The definite article is used before "apostles" but no t before "prophets." \up0 \expndtw-3\charscalex100 Dana and Mantey give the rule for such grammatical construction: \par\pard\qj \li2520\ri1600\sb264\sl-276\slm ult0\fi129 \up0 \expndtw0\charscalex104 When the copulative \ul0\nosupersub\cf9\ f10\fs24 kai\ul0\nosupersub\cf8\f9\fs24 connects two nouns of the same case, if the \up0 \expndtw-1\charscalex100 article \ul0\nosupersub\cf9\f10\fs24 o\ul0\n osupersub\cf8\f9\fs24 or any of its cases precedes the first of the said nouns or \up0 \expndtw0\charscalex102 participles, and is not repeated be fore the second noun or participle, the \up0 \expndtw-1\charscalex100 latter alw ays relates to the same person that is expressed or described by \up0 \expndtw0\ charscalex102 the first noun or participle: i.e., it denotes a further descripti on of the first \up0 \expndtw-3\charscalex100 named person.\ul0\super\cf22\f23\f s23 448 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\s l-276\slmult0\fi307 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The suggestion has been made, on the basis of this construction, that Paul is \up0 \expndtw0\charscalex100 speaking about men who might be called \ul0\nosupersub\c f9\f10\fs24 apostle-prophets\ul0\nosupersub\cf8\f9\fs24 : not official apostles, \up0 \expndtw0\charscalex100 but men in his churches who had the gift of prophe cy. It should be remembered \up0 \expndtw0\charscalex100 that until the New Testament canon was completed, God gave the gift of \up0 \expndtw0\chars calex103 prophecy to certain in each assembly, to whom revelations were given fo r the \up0 \expndtw-3\charscalex100 edification of the saints (\ul0\nosupersub\c f12\f13\fs24 1 Corinthians 14:29, 30\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi263 \up0 \expndtw0\charscalex102 Whether this grammatical construction means that ap ostle-prophet refers to \line \up0 \expndtw0\charscalex103 one and the same person, or whether apostles and prophets are to be \line \up0 \expndtw0\ charscalex105 considered as a unified whole, as Moulton suggests,\ul0\super\cf22 \f23\fs23 449\ul0\nosupersub\cf8\f9\fs24 is not clear, although \line \up0 \exp ndtw-1\charscalex100 Paul's other references to apostles and prophets els ewhere seems to refer \line \up0 \expndtw-1\charscalex100 definitely to the T welve official apostles. But what this construction does indicate \line \up0 \ex pndtw-2\charscalex100 is that the prophets are not Old Testament prophets, but m en associated with the \line \up0 \expndtw-3\charscalex100 apostles. \par\pard\q j \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb2\sl-280\slmult0\fi281 \up0 \expndtw-1\charscalex100 A great deal of weight has been placed upon the e xpression in Ephesians 3:5: \line \up0 \expndtw0\charscalex100 "as it is now rev ealed," as though this proves that the apostles and prophets got \line \up0 \exp ndtw0\charscalex100 this revelation before Paul on the day of Pentecost, thereby further proving that \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\qj\li180 0\ri1632\sb50\sl-220\slmult0 \up0 \expndtw0\charscalex102 \ul0\super\cf23\f24\fs 20\ul0\super\cf23\f24\fs19 447\ul0\nosupersub\cf7\f8\fs20 T. K. Abbott, \ul0\no supersub\cf24\f25\fs20 The International Critical Commentary\ul0\nosupersub\cf7\

f8\fs20 , Galatians and Ephesians (Edinburgh: T. & T. \up0 \expndtw-3\charscalex 100 Clark, 1953), p. 82. \par\pard\qj \li1800\ri1638\sb0\sl-240\slmult0 \up0 \ex pndtw0\charscalex100 \ul0\super\cf23\f24\fs19 448\ul0\nosupersub\cf7\f8\fs20 Da na and Mantey, \ul0\nosupersub\cf24\f25\fs20 A Manual Grammar of the Greek New T estament\ul0\nosupersub\cf7\f8\fs20 (New York: The Macmillan Co., \up0 \expndtw -3\charscalex100 1948), p. 147. \par\pard\qj \li1800\ri1649\sb0\sl-240\slmult0 \ up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs19 449\ul0\nosupersub\cf7\f8\ fs20 James H. Moulton, \ul0\nosupersub\cf24\f25\fs20 A Grammar of New Testament Greek\ul0\nosupersub\cf7\f8\fs20 (Edinburgh: T. & T. Clark, 1963), Vol. III, p . \line \up0 \expndtw-2\charscalex100 181. \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb223\sl-230\slmult0 \up0 \expndtw-2\charscalex100 481 {\shp {\*\shpinst\shpleft1800\shptop12916\shpright4680\shpbottom12936\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz398\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g483}{\bkmkend Pg483}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 the Body began at Pentecost. The "\ul 0\nosupersub\cf9\f10\fs24 now revealed\ul0\nosupersub\cf8\f9\fs24 " indicates ju st the opposite. \line \up0 \expndtw0\charscalex100 Paul received the revelation first, and now it has been revealed to the others. In \line \up0 \expndtw-2\cha rscalex100 the light of Paul's positive, unqualified statements elsewhere that t he mystery had \line \up0 \expndtw-3\charscalex100 never before been revealed \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Romans 16:25; Co lossians \up0 \expndtw-3\charscalex100 1:26\ul0\nosupersub\cf8\f9\fs24 ), we c annot \par\pard\qj \li1800\ri1607\sb6\sl-275\slmult0 \up0 \expndtw-1\charscalex1 00 understand the \u8220?\ul0\nosupersub\cf9\f10\fs24 as\ul0\nosupersub\cf8\f9\f s24 " referring to the degree to which the mystery was revealed in \up0 \expndtw 0\charscalex100 other ages. If, for example, we should say, "Men in other ages a nd generations \up0 \expndtw0\charscalex100 did not take trips to the moon as th ey do in our generation," we would not mean \up0 \expndtw-1\charscalex100 that m en in the past took some kind of partial trips to the moon. The mystery was \up0 \expndtw-2\charscalex100 not made known before Paul - period. \par\pard\qj \li1 800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 The final objection voiced by Ryrie against the uniquen ess of the Pauline \up0 \expndtw0\charscalex106 revelation of the mystery concer ns Spirit baptism. This is the only argument \up0 \expndtw0\charscalex107 which, at first sight, seems to give positive evidence that the Body of Christ \up0 \e xpndtw0\charscalex102 began at Pentecost. If every reference to baptism which is associated with the \up0 \expndtw0\charscalex105 Holy Spirit is assumed to refe r to one and the same work, as Ryrie and most \up0 \expndtw0\charscalex106 dispe nsationalists do, then it is obvious that Spirit baptism first took place at \up 0 \expndtw0\charscalex100 Pentecost and that Spirit baptism is that which forms the Body of Christ. \up0 \expndtw-1\charscalex100 However, if it can be proved that Christ baptizing with the Spirit at Pentecost is a \up0 \expndtw 0\charscalex102 different work from that of the Spirit baptizing believers into the Body of Christ, \up0 \expndtw-3\charscalex100 this argument loses all of its force. \par\pard\qj \li1800\ri1606\sb266\sl-275\slmult0\fi267 \up0 \expndtw-2\c harscalex100 Ryrie argues that since the same expression is used in both cases, namely, \ul0\nosupersub\cf9\f10\fs24 en \up0 \expndtw-1\charscalex100 pneumati\u l0\nosupersub\cf8\f9\fs24 , the preposition \ul0\nosupersub\cf9\f10\fs24 en\ul0\

nosupersub\cf8\f9\fs24 must be translated the same in both cases and that \up0 \expndtw0\charscalex100 therefore the two baptisms mentioned in Acts 1:5 and 1 C orinthians 12:13 must \up0 \expndtw0\charscalex105 be identical. That such is no t the case has been demonstrated by Vernon A. \up0 \expndtw-3\charscalex100 Schu tz, who answers Ryrie's contention as follows: \par\pard\qj \li2520\sb0\sl-276\s lmult0 \par\pard\qj\li2520\ri1608\sb9\sl-276\slmult0\fi147 \up0 \expndtw-1\chars calex100 Dr. Ryrie concedes that \ul0\nosupersub\cf9\f10\fs24 en\ul0\nosupersub\ cf8\f9\fs24 can sometimes mean "with," "by," or "in," but \line \up0 \expndtw0\ charscalex100 he asks us to face the "possibility that in both instances it does mean the \line \up0 \expndtw0\charscalex101 same and refers to the same baptism ." Since Dr. Ryrie has coupled two \line \up0 \expndtw0\charscalex105 ideas toge ther let us examine them one at a time. His plea to us rests \line \up0 \expndtw 0\charscalex106 partially on the basis that we translate \ul0\nosupersub\cf9\f10 \fs24 en\ul0\nosupersub\cf8\f9\fs24 "consistently" in both cases \line \up0 \ex pndtw0\charscalex100 since \ul0\nosupersub\cf9\f10\fs24 "it is used in exactly t he same phrase with the Spirit\ul0\nosupersub\cf8\f9\fs24 ." But we do not \line \up0 \expndtw0\charscalex100 always translate \ul0\nosupersub\cf9\f10\fs24 en\u l0\nosupersub\cf8\f9\fs24 the same way simply because it is used in the same \l ine \up0 \expndtw0\charscalex100 phrase with the same noun. For instance, would you always translate the \line \up0 \expndtw-1\charscalex100 preposition \ul0\no supersub\cf9\f10\fs24 en\ul0\nosupersub\cf8\f9\fs24 when used with the noun \ul 0\nosupersub\cf9\f10\fs24 heaven\ul0\nosupersub\cf8\f9\fs24 "IN heaven?" Would you \line \up0 \expndtw0\charscalex102 translate Matthew 5:34, "Swear not at all ; neither IN heaven," or "Swear \line \up0 \expndtw-2\charscalex100 not at all; neither BY heaven?" Does Christ tell us not to swear IN heaven? \line \up0 \expn dtw0\charscalex101 How much sense does that make? Obviously we must translate \u l0\nosupersub\cf9\f10\fs24 en\ul0\nosupersub\cf8\f9\fs24 "BY" \line \up0 \expnd tw-2\charscalex100 here. \par\pard\qj \li2520\ri1609\sb265\sl-275\slmult0\fi156 \up0 \expndtw-1\charscalex100 Now let's look at Matthew 5:45; 6:9 and 22:30. Wou ld Dr. Ryrie suggest \line \up0 \expndtw0\charscalex103 that we should "consiste ntly" translate \ul0\nosupersub\cf9\f10\fs24 en\ul0\nosupersub\cf8\f9\fs24 "by" since it is used in exactly \line \up0 \expndtw-1\charscalex100 the same phrase with the word "heaven?" How much sense does it make \line \up0 \expndtw0\charsc alex100 to translate \ul0\nosupersub\cf9\f10\fs24 en\ul0\nosupersub\cf8\f9\fs2 4 "BY" in these passages? "Your Father which is BY \line \up0 \expndtw 0\charscalex100 heaven?" "Our Father which art BY heaven? .... But are as the an gels BY \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-23 0\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 482 \par\par d\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg484}{\bkm kend Pg484}\par\pard\qj \li2520\sb0\sl-272\slmult0 \par\pard\qj\li2520\sb0\sl-27 2\slmult0 \par\pard\qj\li2520\sb0\sl-272\slmult0 \par\pard\qj\li2520\sb0\sl-272\ slmult0 \par\pard\qj\li2520\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0\charscale x101 \ul0\nosupersub\cf8\f9\fs24 heaven?" It is best to change the word BY in th ese passages to IN. The \up0 \expndtw0\charscalex100 point is, you must not alwa ys translate \ul0\nosupersub\cf9\f10\fs24 en\ul0\nosupersub\cf8\f9\fs24 the sam e way in all cases even \up0 \expndtw-2\charscalex100 when used with the sam e noun. It is the sense of the passage that \up0 \expndtw0\charscalex10 3 determines \ul0\nosupersub\cf9\f10\fs24 whether\ul0\nosupersub\cf8\f9\fs24 it should be IN heaven or BY heaven, and it is the \up0 \expndtw-1\charscalex100 s ense of the passage and context that determines whether it should be IN \up0 \ex pndtw-2\charscalex100 the Spirit or BY the Spirit. \par\pard\qj \li2520\sb0\sl-2 75\slmult0 \par\pard\qj\li2520\ri1608\sb11\sl-275\slmult0\fi196 \up0 \expndtw0\c harscalex105 It is important to see that we do not actually build our position o n the \line \up0 \expndtw0\charscalex103 preposition \ul0\nosupersub\cf9\f10\fs2 4 itself\ul0\nosupersub\cf8\f9\fs24 , even though at first glance it may seem as though we \line \up0 \expndtw-2\charscalex100 do. We depend more on the sense o f the passage than does Dr. Ryrie. Dr. \line \up0 \expndtw0\charscalex105 Ryrie, however, keeps focusing our attention on the translation of the \line \up0 \exp ndtw0\charscalex102 preposition. He would like the Greek \ul0\nosupersub\cf9\f10

\fs24 en\ul0\nosupersub\cf8\f9\fs24 translated "IN" the Spirit in both \line \u p0 \expndtw0\charscalex103 cases. As a result of this he carefully restricts him self to using only Acts \line \up0 \expndtw0\charscalex100 1:5 with 1 Corinthian s 12:13. The promise Christ speaks of in Acts 1:5 is \line \up0 \expndtw0\charsc alex103 recorded in four other places. They are Matthew 3:11; Mark 1:8; Luke \ line \up0 \expndtw-1\charscalex100 3:16; and John 1:33. Dr. Ryrie does no t mention or list these other \line \up0 \expndtw-1\charscalex100 passages. There is good reason for this. It will be noted in the Greek texts \line \up0 \ expndtw-2\charscalex100 that God does not find the Greek preposition \ul0\nosupe rsub\cf9\f10\fs24 en\ul0\nosupersub\cf8\f9\fs24 so important, for, although \li ne \up0 \expndtw0\charscalex104 it appears before the words "water" and "Holy Sp irit" in John 1:33 and \line \up0 \expndtw0\charscalex102 Matthew 3:11, in Luke 's account it only appears before the words "Holy \line \up0 \expndtw0\charscale x104 Spirit" but it does not appear before "water," \ul0\nosupersub\cf9\f10\fs24 and in Mark's account the \line \up0 \expndtw-1\charscalex100 preposition does not appear at all.\ul0\nosupersub\cf8\f9\fs24 This shows that the true sense of these \line \up0 \expndtw0\charscalex100 passages is not really dependent on th e preposition. To demonstrate this \line \up0 \expndtw0\charscalex102 more graph ically, translate Matthew 3:11 as either "with," or "by," or "in." \line \up0 \e xpndtw0\charscalex105 Take your choice. It is still evident who the baptizing ag ents are, even \line \up0 \expndtw-3\charscalex100 though one preposition may se rve better than another one. \par\pard\li2520\sb0\sl-276\slmult0\par\pard\li2520 \sb19\sl-276\slmult0\fi120\tx2911 \up0 \expndtw0\charscalex101 "I\tab \up0 \expn dtw0\charscalex102 (John) indeed baptize you with/by/in water.. .; but He (Chr ist) shall\par\pard\li2520\sb2\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex101 b aptize you with/by/in the Holy Spirit."\par\pard\qj \li2520\sb0\sl-273\slmult0 \ par\pard\qj\li2520\ri1604\sb6\sl-273\slmult0\fi120 \up0 \expndtw0\charscalex104 Changing the prepositions does not destroy the obvious sense of the \up0 \expndt w-1\charscalex100 passage. The argument does not really rest on one little prepo sition as Dr. \up0 \expndtw-1\charscalex100 Ryrie would have you believe. It is clear that John is the baptizing agent. It \up0 \expndtw0\charscalex105 is equal ly clear, because of the parallelism, that Christ is the baptizing \up0 \expndtw 0\charscalex109 agent. Since it is not possible to make the water the baptizer i n this \up0 \expndtw0\charscalex100 passage, neither is it possible to make the Spirit the baptizer. Christ was \up0 \expndtw-3\charscalex100 the agent baptizin g on the day of Pentecost.\ul0\super\cf22\f23\fs23 450 \par\pard\ql \li1800\sb0\ sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf8\f9\fs24 Chafer espouses the same view on these two bapti sms. He states: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri16 08\sb10\sl-275\slmult0\fi165 \up0 \expndtw0\charscalex100 Those Scriptures in wh ich the Holy Spirit is related to baptism are to be \line \up0 \expndtw0\charsca lex100 classified in two divisions. In the one group, Christ is the baptizing ag ent, \line \up0 \expndtw0\charscalex100 yet the Holy Spirit is the blessed influence which characterizes the \line \up0 \expndtw0\charscalex103 baptis m. In the other group of passages, the Holy Spirit is the baptizing \line \up0 \ expndtw-1\charscalex100 agent and Christ as the Head of His mystical Bo dy is the receiving \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li18 00\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul 0\super\cf23\f24\fs19 450\ul0\nosupersub\cf7\f8\fs20 Vernon A. Schutz, "An Answ er to an Analysis of Our Position," \ul0\nosupersub\cf24\f25\fs20 TRUTH\ul0\nosu persub\cf7\f8\fs20 , 1969, Vol. XIX, No. 3, p. 57. \par\pard\ql \li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl -230\slmult0 \up0 \expndtw-2\charscalex100 483 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz416\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768}

} {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g485}{\bkmkend Pg485}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1611\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 element and by so much that blessed i nfluence which characterizes the \up0 \expndtw-3\charscalex100 baptism.\ul0\supe r\cf22\f23\fs23 451 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ ri1608\sb11\sl-276\slmult0\fi282 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\c f8\f9\fs24 It is only fair to state that Chafer taught that the Body began at Pe ntecost, and \up0 \expndtw0\charscalex105 therefore he had to teach that both of these baptisms took place on that day. \up0 \expndtw0\charscalex100 However, h e produced no evidence whatsoever to show that there is any \up0 \expn dtw0\charscalex100 reference to the Spirit baptizing into the Body of Christ at Pentecost. We believe \up0 \expndtw0\charscalex100 we have shown conclusively that there is a distinction between these two \up0 \expndtw-1\charscale x100 baptisms in which the Holy Spirit has a part, and that there is no referenc e to the \up0 \expndtw-3\charscalex100 one mentioned by Paul outside of Paul's e pistles. \par\pard\qj \li1800\ri1590\sb265\sl-275\slmult0\fi316 \up0 \expndtw0\c harscalex100 Another rather general objection is based upon the historical conti nuity of the \line \up0 \expndtw0\charscalex100 New Testament. Is there not a st eady historical progress from Pentecost to and \line \up0 \expndtw0\charscalex10 0 through the ministry of the Apostle Paul, it is asked. This objection can be m ade \line \up0 \expndtw0\charscalex100 against beginning the Body of Christ at a ny point in history, for there is a steady \line \up0 \expndtw0\charscalex100 pr ogress all the way from the garden of Eden to the present. It is true that when \line \up0 \expndtw0\charscalex103 God began the Body of Christ He did not go to the other side of the earth and \line \up0 \expndtw0\charscalex103 begin with a people completely removed from His former Kingdom people. He \line \up0 \expndt w0\charscalex104 saved and called an Israelite to be the new apostle of the Gent iles. And while \line \up0 \expndtw-1\charscalex100 there was this historical br idge with God's past redemptive dealings, it should be \line \up0 \expndtw-2\cha rscalex100 remembered that there was a break also. Paul did not receive his mess age or his \line \up0 \expndtw-2\charscalex100 teaching from those who were apos tles before him, but directly from Jesus Christ \line \up0 \expndtw-1\charscalex 100 by personal revelation (\ul0\nosupersub\cf12\f13\fs24 Galatians 1: 1, 11, 12 \ul0\nosupersub\cf8\f9\fs24 ). And in that revelation is contained \line \up0 \e xpndtw-2\charscalex100 a message which had been kept secret from times eternal. Conybeare and \line \up0 \expndtw0\charscalex108 Howson state this fa ct which is often overlooked or watered down by Bible \line \up0 \expndtw-3\char scalex100 expositors: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li252 0\ri1604\sb11\sl-275\slmult0\fi133 \up0 \expndtw-2\charscalex100 All we can conf idently assert is, that he (Paul) did not learn from St. Peter \up0 \expndtw0\ch arscalex103 the mystery which in other ages was not made known unto the sons of \up0 \expndtw0\charscalex102 men, as it was now revealed unto God's holy Apostle s by the Spirit; that \up0 \expndtw0\charscalex100 the Gentiles should be fellow -heirs, and of the same body, and partakers \up0 \expndtw-3\charscalex100 of His promise by the Gospel. \ul0\super\cf22\f23\fs23 452 \par\pard\qj \li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 There has been the tendency among cov enant-type theologians to recognize \up0 \expndtw0\charscalex104 only the connec tions and to deny all dispensational distinctions. On the other \up0 \expndtw0\c harscalex105 hand, there has been the tendency among dispensationalists to see o nly the \up0 \expndtw0\charscalex105 distinctions and to deny the connectio ns. Both the distinctions and the \up0 \expndtw-3\charscalex100 connections are essential to a balanced view of Scripture. \par\pard\qj \li1800\sb0\sl-273\ slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\char

scalex100 Other objections have been voiced against the distinctiveness of the P auline \line \up0 \expndtw0\charscalex100 revelation which are hardly worthy of notice. For example, some have objected \line \up0 \expndtw-2\charscalex100 that to begin the Body with Paul is to dishonor Christ and to practically deify Paul . \line \up0 \expndtw-2\charscalex100 It is strange that those who have brought this charge believe that the Body began \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb173\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\supe r\cf23\f24\fs20\ul0\super\cf23\f24\fs19 451\ul0\nosupersub\cf7\f8\fs20 L. S. Ch afer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. V I, p. 141. \par\pard\li1800\sb6\sl-230\slmult0\fi0\tx7415 \up0 \expndtw-2\charsc alex100 \ul0\super\cf23\f24\fs19 452\ul0\nosupersub\cf7\f8\fs20 Conybeare and Howson, \ul0\nosupersub\cf24\f25\fs20 The Life and Epistles of St. Paul \tab \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 (London: Longman , Brown, Green,\par\pard\li1800\sb1\sl-230\slmult0\fi0 \up0 \expndtw-2\charsca lex100 Longroans, & Roberts, 1857), Vol. I, p. 140.\par\pard\ql \li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb23\sl -230\slmult0 \up0 \expndtw-2\charscalex100 484 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz364\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g486}{\bkmkend Pg486}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 with Peter at Pentecost. Do people d egrade Jehovah and deify Moses when they \up0 \expndtw0\charscalex104 speak of t he law of Moses? There is no thought of exalting Moses or Peter or \up0 \expndtw 0\charscalex108 Paul. God needed men for His work and these are the ones He chos e for \up0 \expndtw-3\charscalex100 distinctive tasks. \par\pard\ql \li1800\sb26 5\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONCL USION \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1585\sb10\sl -275\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Scr ipture nowhere states specifically when the Body of Christ began. Evidence \line \up0 \expndtw-2\charscalex100 has been presented that it did not begin at Pente cost or before that time, and that \line \up0 \expndtw-2\charscalex100 it did begin with Paul's ministry. Can we be more specific and pinpoint the \line \up0 \expndtw0\charscalex104 beginning to a specific point in Paul's ministry? Those who hold to the \line \up0 \expndtw0\charscalex100 unique ness of the Pauline revelation present three different viewpoints: that the \lin e \up0 \expndtw0\charscalex102 Body began at Paul's conversion, at his separatio n to his distinctive ministry in \line \up0 \expndtw0\charscalex102 Acts 13, and at Acts 28:28. We have already demonstrated the impossibility of \line \up0 \ex pndtw0\charscalex108 the latter view. If it began with his conversion in Acts 9 , there is nothing in \line \up0 \expndtw0\charscalex100 Scripture to indicate t hat there was any revelation of this truth at that time. What \line \up0 \expndt w0\charscalex105 seems to be of greatest importance is the point at which Paul w as separated \line \up0 \expndtw0\charscalex100 from his ministry to Israel unto that work for which God had called him, namely, \line \up0 \expndtw0\charscalex 100 to become the Apostle of the Gentiles and Dispenser of the truth of the Myst ery. \line \up0 \expndtw-1\charscalex100 This separation definitely occurred in Acts 13. The important thing to ascertain is \line \up0 \expndtw-2\charscalex100 when Body truth began to be revealed, so that we might know what is Body truth,

\line \up0 \expndtw-3\charscalex100 not simply when God might have secretly beg un the Body. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb41\sl -379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 69\ul0\no supersub\cf20\f21\fs32 THE TRANSITION PERIOD \par\pard\qj \li1800\sb0\sl-277\sl mult0 \par\pard\qj\li1800\ri1608\sb29\sl-277\slmult0\fi268 \up0 \expndtw0\charsc alex103 \ul0\nosupersub\cf8\f9\fs24 Many Bible expositors speak of a transition period in the New Testament. A \up0 \expndtw0\charscalex100 transition is a chan ge from one thing to another. Numerous changes took place \up0 \expndtw0\charsca lex103 from the time Jesus was born into the world to the end of the apostolic p eriod. \up0 \expndtw0\charscalex100 God's religious program underwent a complete change from Levitical priesthood \up0 \expndtw0\charscalex103 and ceremonialism to the Melchisedec priesthood and finished work of Christ. \up0 \expndtw0\chars calex105 The Old Covenant was superseded by the New. The nation of Israel was se t \up0 \expndtw-1\charscalex100 aside and salvation was sent to the Gentiles. Th e Kingdom promises were put in \up0 \expndtw0\charscalex100 abeyance and an enti rely new Divine purpose was undertaken, the formation of \up0 \expndtw-3\charsca lex100 the Church which is Christ's Body. \par\pard\qj \li1800\ri1608\sb264\sl-2 76\slmult0\fi268 \up0 \expndtw0\charscalex103 The word \ul0\nosupersub\cf9\f10\f s24 transition\ul0\nosupersub\cf8\f9\fs24 might be used in a general way to des cribe any or all of \line \up0 \expndtw0\charscalex102 the changes which might b e catalogued. However, for the present purpose the \line \up0 \expndtw-1\charsca lex100 term will be narrowed down to describe the change during the history of t he book \line \up0 \expndtw0\charscalex102 of Acts from the Kingdom ministry of the Twelve apostles to the Body of Christ \line \up0 \expndtw0\charscalex100 min istry of the apostle Paul. Since Paul's special ministry began in Acts 13, the \ line \up0 \expndtw0\charscalex103 Transition Period will be considered to have c overed the latter half of the Acts \line \up0 \expndtw-2\charscalex100 period. \ par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE NATURE OF A TRUE TRA NSITION \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 485 \par\pard\sect\sectd\fs24\paperw12240\paperh158 40\pard\sb0\sl-240{\bkmkstart Pg487}{\bkmkend Pg487}\par\pard\qj \li1800\sb0\sl275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-27 5\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11 3\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 The word transition can hardly be used simply of the beginning of a new \line \u p0 \expndtw-2\charscalex100 undertaking with its subsequent development. To qual ify as a true transition there \line \up0 \expndtw0\charscalex103 must be a c hange from one thing or undertaking to a different thing or \line \up0 \expndtw0\charscalex100 undertaking. Also, to be a transition the change must t ake place over a more or \line \up0 \expndtw0\charscalex100 less extended period of time. An instant change from one thing to another would \line \up0 \expndtw0 \charscalex100 not constitute a transition. If, for example, a group of men deci ded to start a new \line \up0 \expndtw0\charscalex103 business adventure, ther e would be no transition in beginning their venture. \line \up0 \expndtw0\char scalex100 Neither would there be a transition if the owners of a business decide d to sell it \line \up0 \expndtw0\charscalex105 and buy out another company. But if the owners of a business which \line \up0 \expndtw-2\charscalex1 00 manufactured washing machines decided to change their product to automobiles, \line \up0 \expndtw-1\charscalex100 there would doubtless be a period of transi tion during which they would close out \line \up0 \expndtw-2\charscalex100 their washing machine operation, retool their production machinery and train their \l ine \up0 \expndtw0\charscalex106 personnel for their new tasks. The transition p eriod would be over when the \line \up0 \expndtw0\charscalex103 changeover had been completed and the plant was in full production of \line \up0 \exp ndtw-3\charscalex100 automobiles. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE NATURE OF THE ACTS TRA NSITION \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\

sl-275\slmult0\fi263 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 We must carefully define what we mean by the Acts Transition, and at the \up0 \exp ndtw0\charscalex108 same time state what we do not mean. In some areas there was a definite \up0 \expndtw0\charscalex103 transition and in others there was not. In speaking of the Transition we do not \up0 \expndtw0\charscalex104 mean that the nation of Israel gradually changed into the Church, the Body of \up0 \expndt w-1\charscalex100 Christ. We believe that the Body of Christ began as a complete ly new creation of \up0 \expndtw0\charscalex100 God, and in this sense there was no transition. We do not believe that God was \up0 \expndtw0\charscalex105 carr ying on two separate dispensations at the same time, one of offering the \up0 \e xpndtw0\charscalex103 Kingdom to Israel and the other of forming the Body of Chr ist, and that one of \up0 \expndtw-3\charscalex100 these gradually died out whil e the other increased. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li18 00\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 If God, in begi nning the new dispensation of the mystery, had appeared to a \line \up0 \expndtw 0\charscalex100 man in China and had revealed the new dispensation to him entire ly apart from \line \up0 \expndtw-2\charscalex100 any connection with His former redemptive program with Israel, there would have \line \up0 \expndtw0\charscale x107 been no place to speak of a transition. But God did not do this. Instead, H e \line \up0 \expndtw0\charscalex104 appeared to a man who was an Israelite, a H ebrew of the Hebrews. Although \line \up0 \expndtw-2\charscalex100 Saul was save d in an unusual manner by the direct appearing of Jesus Christ, he \line \up0 \e xpndtw-1\charscalex100 came under the prevailing kingdom dispensational program and was baptized to \line \up0 \expndtw0\charscalex100 wash away his sins (\ul0\ nosupersub\cf12\f13\fs24 Acts 22:16\ul0\nosupersub\cf8\f9\fs24 ). The miraculous program of signs and wonders \line \up0 \expndtw0\charscalex100 which character ized the Pentecostal period continued under his ministry. In fact, \line \up0 \e xpndtw0\charscalex104 every recorded miracle performed by the apostle Peter was duplicated by the \line \up0 \expndtw0\charscalex100 apostle Paul. There is such a close historical connection between Paul and the \line \up0 \expndtw0\charsca lex104 earlier disciples that from the book of Acts alone we might conclude that Paul \line \up0 \expndtw-1\charscalex100 was simply extending the ministry of t he Twelve apostles. In fact, this is the view \line \up0 \expndtw0\charscalex100 of the great majority of non-dispensationalists. They see only one Church in th e \line \up0 \expndtw-2\charscalex100 Bible from the beginning of time to the se cond coming of Christ. The only change \line \up0 \expndtw0\charscalex102 they s ee is that in the New Testament Gentiles are admitted to membership in \line \up 0 \expndtw0\charscalex100 the Church. But the epistles of Paul, written during t he latter half of the Acts and \line \up0 \expndtw0\charscalex100 afterward, rev eal the change and the unique character of the new dispensation \par\pard\ql \li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 486 \par\pard\sect\sectd\fs24\paperw 12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg488}{\bkmkend Pg488}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\l i1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8 \f9\fs24 which God had begun. The book of Acts will be searched in vain for any truth \line \up0 \expndtw-1\charscalex100 about the mystery or the Body of Chris t. The word church is used eighteen times \line \up0 \expndtw-2\charscalex100 th roughout Acts, beginning at 2:47, without making any distinction whatev er \line \up0 \expndtw0\charscalex104 between the church at Jerusalem and the ch urches Paul founded. Sir Robert \line \up0 \expndtw-2\charscalex100 Anderson's s tatement of the purpose of the book of Acts is helpful at this point. \par\pard\ qj \li2520\ri1603\sb265\sl-276\slmult0\fi154 \up0 \expndtw-1\charscalex100 Every one recognizes that the advent of Christ marked a signal "change \line \up0 \ex pndtw0\charscalex102 of dispensation," as it is termed: that is, a change in God 's dealings with \line \up0 \expndtw0\charscalex102 men. But the fact is commonl y ignored that the rejection of Christ by the \line \up0 \expndtw0\charscalex100 favoured people, and their fall in consequence from the position of \

line \up0 \expndtw0\charscalex102 privilege formerly held by them, marked anothe r change no less definite \line \up0 \expndtw0\charscalex100 and important (Rom. xi. 15). And yet this fact affords the solution of many \line \up0 \expndtw0\ch arscalex105 difficulties and a safeguard against many errors. As indicated in th ese \line \up0 \expndtw0\charscalex108 pages, it gives the clew to the right und erstanding of the Acts of the \line \up0 \expndtw0\charscalex104 Apostles--a bo ok which is primarily the record, not, as commonly \line \up0 \expndtw0\ charscalex100 supposed, of the rounding of the Christian Church, but of the apos tasy of \line \up0 \expndtw-3\charscalex100 the favoured nation.\ul0\super\cf22\ f23\fs23 453 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\ sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs 24 To go back to our illustration of a transition, God was in business with the \line \up0 \expndtw0\charscalex103 nation of Israel with a view to establishing the earthly, millennial kingdom from \line \up0 \expndtw0\charscalex100 Pentecos t to approximately half way through the book of Acts. At a definite point \line \up0 \expndtw0\charscalex104 in time, known only to God, He closed out that busi ness; He cast Israel aside \line \up0 \expndtw0\charscalex100 (\ul0\nosupersub\c f12\f13\fs24 Romans 11:15\ul0\nosupersub\cf8\f9\fs24 ); He broke off the natura l branches (\ul0\nosupersub\cf12\f13\fs24 Romans 11:17\ul0\nosupersub\cf8\f9\f s24 ). He then \line \up0 \expndtw0\charscalex102 began a brand new business wit h the Body of Christ under a new dispensation \line \up0 \expndtw0\charscalex100 with the apostle Paul as the chief administrator. According to our definition t here \line \up0 \expndtw-2\charscalex100 was no transition involved in this aspe ct of the change. Wherein then was there a \line \up0 \expndtw-3\charscalex100 t ransition? \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb 9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex106 The transition is involved w ith the historical continuity of God's spiritual or \line \up0 \expndtw0\charsca lex103 religious program. There was seemingly no sharp break in this program at all. \line \up0 \expndtw-1\charscalex100 The Jewish kingdom church which existed at Pentecost continued on throughout \line \up0 \expndtw0\charscalex100 the boo k of Acts. Paul went out to the Gentile world and had as his chief fellow-\line \up0 \expndtw0\charscalex100 workers members of the Jerusalem church. Paul and h is churches ministered to \line \up0 \expndtw-1\charscalex100 the Jerusalem sa ints on various occasions \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12 \f13\fs24 Acts \up0 \expndtw-3\charscalex100 11:29, \up0 \expndtw-3\charscalex10 0 30; \up0 \expndtw-3\charscalex100 18:21; \up0 \expndtw-3\charscalex100 21:17; \par\pard\qj \li1800\ri1608\sb9\sl-270\slmult0 \up0 \expndtw0\charscalex100 Roma ns 15:25-28; I Corinthians 16:1-3; 2 Corinthians 1:16\ul0\nosupersub\cf8\f9\ fs24 ). The various sign \line \up0 \expndtw0\charscalex102 gifts which characte rized the great commission to the Kingdom apostles (\ul0\nosupersub\cf12\f13\fs2 4 Mark \line \up0 \expndtw-2\charscalex100 16:17, \up0 \expndtw0\charscalex100 1 8\ul0\nosupersub\cf8\f9\fs24 ) were also manifested in Paul's ministry an d in his churches \up0 \expndtw-3\charscalex100 (1 \par\pard\qj \li1800\ri160 8\sb5\sl-277\slmult0 \up0 \expndtw0\charscalex100 Corinthians 12-14). It was dec ided in conference with the apostles at Jerusalem \line \up0 \expndtw0\charscale x105 that Paul's Gentile converts did not need to submit to circumcision and oth er \line \up0 \expndtw0\charscalex103 Jewish rites (\ul0\nosupersub\cf12\f13\fs2 4 Acts 15:19-27\ul0\nosupersub\cf8\f9\fs24 ). This is seemingly the only noticab le difference in \line \up0 \expndtw-2\charscalex100 Paul's ministry as far as t he book of Acts is concerned. But Paul's epistles written \line \up0 \expndtw0\c harscalex100 during this period indicate some very great differences, and this f act has caused \line \up0 \expndtw0\charscalex100 many people to condemn Paul fo r some of his activities in the book of Acts. For \line \up0 \expndtw0\charscale x103 example, the Scofield Reference Bible has this heading over Acts 18:18: "Th e \line \up0 \expndtw0\charscalex100 author of \ul0\nosupersub\cf12\f13\fs24 Rom . 6:14; 2 Cor. 3:7-14\ul0\nosupersub\cf8\f9\fs24 ; and \ul0\nosupersub\cf12\f13\ fs24 Gal. 3:23-28\ul0\nosupersub\cf8\f9\fs24 takes a Jewish vow." And \par\pard \ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 453\ul0\no supersub\cf7\f8\fs20 Sir Robert Anderson, \ul0\nosupersub\cf24\f25\fs20 The Sil

ence of God \ul0\nosupersub\cf7\f8\fs20 (London: Pickering & Inglis, ninth editi on, N.D.), p. 177. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 487 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz483\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g489}{\bkmkend Pg489}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 again, over Acts 21:18: "Paul takes a Jewish vow involving a Jewish sacrifice." \up0 \expndtw-3\charscalex100 (cf. \u l0\nosupersub\cf12\f13\fs24 Heb. 10:2, 9-12\ul0\nosupersub\cf8\f9\fs24 ) \par\pa rd\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\slmult0\ fi268 \up0 \expndtw0\charscalex107 It is apparent from all that has just been st ated that as far as the outward \up0 \expndtw0\charscalex106 religious program w as concerned, there was not a sharp breaking off of the \up0 \expndtw0\charscale x102 kingdom program and a sudden beginning of the Body program. Instead there \ up0 \expndtw0\charscalex100 was a period of gradual change over a number of year s, and we call that period \up0 \expndtw-3\charscalex100 of change the Transitio n Period. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9 \sl-276\slmult0\fi292 \up0 \expndtw-1\charscalex100 It is both difficult and dan gerous to try to establish permanent doctrines on the \line \up0 \expndtw0\chars calex100 practices of a period of transition, when everything is in a state of f lux. One can \line \up0 \expndtw-1\charscalex100 go to Paul's experiences in the book of Acts to find support for practicing \line \up0 \expndtw0\c harscalex104 circumcision, Nazarite vows, animal sacrifices, tongues, heal ing, visions, \line \up0 \expndtw0\charscalex100 baptism, etc., all of which ar e either forbidden or are to pass away according to \line \up0 \expndtw-3\charsc alex100 his epistles. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE TRANSITION IDEA IN PAUL'S EPISTLES \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\ slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf12\f13\fs24 1 Corin thians 13:8-13\ul0\nosupersub\cf8\f9\fs24 is the central passage in Paul's epis tles indicating the \line \up0 \expndtw-2\charscalex100 transitional nature of the latter half of the Acts period. Here Paul uses the \line \up0 \e xpndtw0\charscalex100 illustration of the transition that occurs in the process of maturing from childhood \line \up0 \expndtw-1\charscalex100 to adulthood. He says, "When I was a child, I spake as a child, I understood as a \line \up0 \exp ndtw0\charscalex100 child, I thought as a child: but when I became a man, I put away childish things." \line \up0 \expndtw-1\charscalex100 He equates the miracu lous sign gifts as things which characterized the childhood \line \up0 \expndtw0 \charscalex103 of the new dispensation. These things were to pass away when the mature or \line \up0 \expndtw-1\charscalex100 perfect state of the dispensation comes. (The word \ul0\nosupersub\cf9\f10\fs24 perfect\ul0\nosupersub\cf8\f9\fs24 in this context, Greek \line \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf9\ f10\fs24 teleion\ul0\nosupersub\cf8\f9\fs24 , means mature or full age: it is tr anslated men in 14:20 in contrast to \line \up0 \expndtw0\charscalex100 childre n.) The things which are to characterize the grown-up stage of the \l ine \up0 \expndtw-2\charscalex100 dispensation are faith, hope, and love. Most commentators completely miss \line \up0 \expndtw-1\charscalex100 Paul's

meaning here and represent him as saying that this whole dispensation of \line \ up0 \expndtw-1\charscalex100 nearly two-thousand years is to be kept in the stat e of infancy, and at death or at \line \up0 \expndtw-1\charscalex100 the raptur e we will suddenly be changed into adulthood. This interpretation \line \up0 \expndtw0\charscalex108 logically keeps us in the mixed religious program of the book of Acts to the \line \up0 \expndtw0\charscalex100 present time, and teaches that the heavenly state will be characterized by faith, \line \up0 \expn dtw0\charscalex100 hope, and love. But it is evident that faith and ho pe will not be the chief \line \up0 \expndtw-1\charscalex100 characteristic s of heaven. Heaven is the realization of all of God's promises, and \line \up0 \expndtw0\charscalex100 Paul would ask: "what a man seeth, why doth he yet hope for?" (Romans 8:24). \line \up0 \expndtw-1\charscalex100 In heaven, all hopes wi ll be realized. We will no longer walk by faith (\ul0\nosupersub\cf12\f13\fs24 2 Corinthian \line \up0 \expndtw0\charscalex104 5:7\ul0\nosupersub\cf8\f9\fs24 ): faith will be turned into sight there. The only one of this trilogy which will \line \up0 \expndtw0\charscalex106 endure in the heavenly state is love. No, Pau l is not talking about dying and \line \up0 \expndtw-1\charscalex100 going to he aven in I Corinthians 13:10. He is talking about the transition from the \line \ up0 \expndtw-3\charscalex100 babyhood stage to the adult stage of the dispensati on. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb20\sl-2 70\slmult0\fi298 \up0 \expndtw-1\charscalex100 The transition involves two thing s: the completion of revelation concerning the \line \up0 \expndtw0\charscalex10 2 dispensation, resulting from the writing of Paul's final epistles, and the pas sing \line \up0 \expndtw-2\charscalex100 away of those things which characterize d the Pentecostal dispensation which are \par\pard\ql \li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\no supersub\cf7\f8\fs20 488 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\ sb0\sl-240{\bkmkstart Pg490}{\bkmkend Pg490}\par\pard\qj \li1800\sb0\sl-274\slmu lt0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult 0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 mentioned in the Corinthian letter. Until the Scriptures for the Body of Christ were \line \u p0 \expndtw-2\charscalex100 completed there was need in each assembly for those with the gift of prophecy to \line \up0 \expndtw0\charscalex103 receive and tran smit to the congregation revelations from God (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians \line \up0 \expndtw0\charscalex102 14:24-33\ul0\nosupersub\cf8\f9\fs 24 ). This gift was to pass away when the dispensation came to maturity. \line \ up0 \expndtw-1\charscalex100 During the transition period God in His longsufferi ng was giving a special witness \line \up0 \expndtw0\charscalex100 to the nati on of Israel before executing His judgment in the destruction of \line \up0 \expndtw0\charscalex100 Jerusalem and its temple. The sign gifts were desi gned for this witness to Israel, \line \up0 \expndtw-1\charscalex100 for "the Je ws require a sign" (1 Corinthians 1:22), and tongues were for a sign (\ul0\nosup ersub\cf12\f13\fs24 1 \line \up0 \expndtw0\charscalex105 Corinthians 14:22\ul0\ nosupersub\cf8\f9\fs24 ). After Paul had been sent to bear witness to Israel in the \line \up0 \expndtw-1\charscalex100 dispersion and Israel everywhere had as a whole rejected and blasphemed, God \line \up0 \expndtw0\charscalex100 sent the armies of Rome to destroy Jerusalem and disperse the Jews. After that \line \up 0 \expndtw-3\charscalex100 there was no need or place for a manifestation of the sign gifts. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE STATE OF THE SAINTS DURING THE TRANSITION \par\pard\qj \li1800\ri1590\sb264\sl-277\slm ult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 There were t housands of Jewish saints who were alive at the time that God \line \up0 \expndt w-1\charscalex100 began the Body of Christ. The question naturally arises, what happened to these \line \up0 \expndtw-2\charscalex100 people who were not me mbers of the Body but who lived on into the new \line \up0 \expndtw0\c harscalex106 dispensation where every one became members of the Body at the time of \line \up0 \expndtw-1\charscalex100 salvation? Did they remain attached to I

srael or did they too become members of \line \up0 \expndtw0\charscalex106 the B ody? We have pointed out that things were in a state of flux during the \line \u p0 \expndtw0\charscalex100 transition and that it is therefore difficult to dete rmine accurately everything that \line \up0 \expndtw0\charscalex100 was transpir ing. For that reason there is a difference of understanding upon this \line \up0 \expndtw0\charscalex102 point among dispensationalists who hold the general sch eme presented in this \line \up0 \expndtw-3\charscalex100 book. \par\pard\qj \li 1800\ri1608\sb261\sl-280\slmult0\fi294 \up0 \expndtw-1\charscalex100 There are t hose who hold that all of those who were saved before the Body of \up0 \expndtw0 \charscalex102 Christ began and who lived on into the new dispensation never became \up0 \expndtw-1\charscalex100 members of the Body but remained in what might be called the Kingdom Church. \up0 \expndtw-2\charscalex100 There ar e a number of facts which might lead to this conclusion. \par\pard\qj \li1800\ri 1590\sb264\sl-276\slmult0\fi280 \up0 \expndtw-2\charscalex100 1. Christ promised the Twelve Apostles that they would sit as judges in Israel's \up0 \expndtw-2\c harscalex100 Kingdom (\ul0\nosupersub\cf12\f13\fs24 Matthew 19:28\ul0\nosupers ub\cf8\f9\fs24 ). Since the basic tenet of dispensationalism is the \up0 \expndtw-1\charscalex100 distinction between Israel and the Body of Chri st, this distinction would be \up0 \expndtw-1\charscalex100 obliterated by having members of the Body as a part of Israel's Kingdom. \up0 \expnd tw0\charscalex102 Therefore it is seemingly impossible to have the Twelve in the Body and at the \up0 \expndtw-3\charscalex100 same time have them in Israel's K ingdom. \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\ sl-274\slmult0\fi280 \up0 \expndtw-1\charscalex100 2. It is argued that the prin ciples stated in Romans 11:29 forbids the placing of \line \up0 \expndtw0\charsc alex100 the Twelve and other Jewish believers in the Body: "The gifts and callin g of God \line \up0 \expndtw0\charscalex102 are without repentance." \ul0\nosupe rsub\cf9\f10\fs24 Calling\ul0\nosupersub\cf8\f9\fs24 is here interpreted to mea n the dispensational \line \up0 \expndtw0\charscalex100 group to which one is ca lled when he is saved, such as Kingdom calling or Body \line \up0 \expndtw-2\cha rscalex100 calling. Thus the passage is made to mean that God cannot repent or c hange His \line \up0 \expndtw0\charscalex102 mind concerning the calling of one after he is saved. Since the Twelve and the \line \up0 \expndtw0\charscalex105 o thers .who were saved before the Body began were saved in the Kingdom \line \up 0 \expndtw-2\charscalex100 calling, it is impossible for God to change their cal ling to that in the Body. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8 \fs20 489 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkm kstart Pg491}{\bkmkend Pg491}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\q j\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\ li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li 1800\ri1608\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupers ub\cf8\f9\fs24 3. It is evident from \ul0\nosupersub\cf12\f13\fs24 Acts 15:19-2 1\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 21:25\ul0\nosup ersub\cf8\f9\fs24 that the Jewish believers at \up0 \expndtw0\charscalex105 Jer usalem carried on a different religious program from that practiced by the \up0 \expndtw0\charscalex103 Gentile believers. The Jewish believers continued with c ircumcision and other \up0 \expndtw0\charscalex103 Mosaic customs concerning the Law and the temple, whereas Paul taught the \up0 \expndtw0\charscalex100 Gentil es that Christ would profit them nothing if they engaged in such practices. \up0 \expndtw0\charscalex104 Therefore, these differences are evidences of a differe nce in calling between \up0 \expndtw-3\charscalex100 these two groups. \par\pard \qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi 268 \up0 \expndtw0\charscalex109 4. Paul stated that he had been entruste d with the gospel of the \up0 \expndtw0\charscalex102 Uncircumcision, where as Peter had been given the gospel of the Circumcision \up0 \expndtw0\charscalex 103 (\ul0\nosupersub\cf12\f13\fs24 Galatians 2:7-9\ul0\nosupersub\cf8\f9\fs24 ). Since the gospel of the Circumcision is the gospel for Israel \up0 \expndtw0\ch arscalex100 and is almost synonymous with the gospel of the Kingdom, t

his is further \up0 \expndtw-3\charscalex100 evidence that Peter and Paul belo nged to two different churches. \par\pard\qj \li1800\ri1590\sb261\sl-280\slmult0 \fi268 \up0 \expndtw0\charscalex104 5. Paul stated that members of the Body have one hope (\ul0\nosupersub\cf12\f13\fs24 Ephesians 4:4\ul0\nosupersub\cf8\f9\f s24 ). \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Hope\ul0\nosupe rsub\cf8\f9\fs24 is construed to mean the Rapture, as distinct from the Second Coming of \up0 \expndtw0\charscalex105 Christ, which is the hope of Israel. Sinc e the Twelve Apostles were given the \up0 \expndtw0\charscalex100 hope of reigni ng with Christ in the Millennial Kingdom and members of the Body \up0 \expndtw-2 \charscalex100 have a different hope, the Twelve would have two hopes if they were also \up0 \expndtw-3\charscalex100 members of the Body. \par\par d\qj \li1800\ri1608\sb264\sl-276\slmult0\fi328 \up0 \expndtw0\charscalex100 6. A final argument is the fact that none of the other apostles in their writings \u p0 \expndtw-1\charscalex100 ever mention the Body of Christ or the dispensation of the Mystery. Instead, their \up0 \expndtw-1\charscalex100 epistles are addres sed to the twelve tribes scattered abroad (\ul0\nosupersub\cf12\f13\fs24 James 1 :1\ul0\nosupersub\cf8\f9\fs24 ) and the \up0 \expndtw0\charscalex103 sojourners of the dispersion (\ul0\nosupersub\cf12\f13\fs24 l Peter 1:1\ul0\nosupersub\cf8\ f9\fs24 ), and the subject matter concerns the \up0 \expndtw0\charscalex105 prop hetic program of Israel. It is therefore argued that if these apostles were \up0 \expndtw0\charscalex105 members of the Body they would surely have mentioned sp ecific truth which \up0 \expndtw-3\charscalex100 concerns the Body in their epis tles. \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb16\sl -272\slmult0\fi268 \up0 \expndtw0\charscalex102 Those who hold this view general ly concur that all who were saved after the \up0 \expndtw-1\charscalex100 Body began became members of the Body, even though they were saved \up0 \ex pndtw0\charscalex108 through the ministry of those who were not members of the B ody. It is also \up0 \expndtw0\charscalex100 generally held that many of Paul's fellow-workers, such as Barnabas, Silas, and \up0 \expndtw0\charscalex100 Apollo s, men who were saved before the Body began, never became members \up0 \expndtw3\charscalex100 of the Body, even though they preached and practiced Body truth. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-275\ slmult0\fi328 \up0 \expndtw0\charscalex100 On the other hand, there are those wh o feel that the weight of evidence is in \up0 \expndtw-1\charscalex100 favor of the view that all believers during the latter half of the Acts period became \up 0 \expndtw0\charscalex102 members of the Body. They believe that when God began forming the Body of \up0 \expndtw0\charscalex106 Christ, all believers who were alive at that time were baptized into the Body. \up0 \expndtw-3\charscalex100 Ho w, then, are the above objections answered? \par\pard\qj \li1800\sb0\sl-270\slmu lt0 \par\pard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi268 \up0 \expndtw-2\charsca lex100 1. The promise of Christ to the Twelve that they would sit upon thrones j udging \line \up0 \expndtw0\charscalex100 the tribes of Israel in the Kingdom wa s not a part of Israel's covenant promises, \line \up0 \expndtw-1\charscalex100 but rather a personal reward which Christ gave to His apostles for h aving \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb74\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 490 \par\pard\ sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg492}{\bkmke nd Pg492}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\ slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\sl mult0 \par\pard\qj\li1800\ri1606\sb118\sl-274\slmult0 \up0 \expndtw0\charscalex1 00 \ul0\nosupersub\cf8\f9\fs24 forsaken all and having followed Him. This reward has nothing to do with either \line \up0 \expndtw0\charscalex104 Israel's hope or the Body's hope. Members of the Body of Christ are going to \line \up0 \expnd tw0\charscalex103 reign with Christ (\ul0\nosupersub\cf12\f13\fs24 2 Timothy 2:1 2\ul0\nosupersub\cf8\f9\fs24 ), apparently as a reward for faithfulness. We \lin e \up0 \expndtw0\charscalex100 are not told what particular position we shall ho ld in reigning with Christ, but the \line \up0 \expndtw-2\charscalex100 Twelve w ere told what position they would have. There is considerable difference \line \ up0 \expndtw0\charscalex100 between the position of ruler or judge and that of s

ubject. The fact of the Twelve \line \up0 \expndtw0\charscalex102 reigning with Christ poses no more a problem than other members of the Body \line \up0 \expndt w-3\charscalex100 reigning with Him. \par\pard\qj \li1800\sb0\sl-274\slmult0 \pa r\pard\qj\li1800\ri1607\sb13\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex103 2 . It is very doubtful that Paul used the word \ul0\nosupersub\cf9\f10\fs24 calli ng\ul0\nosupersub\cf8\f9\fs24 in \ul0\nosupersub\cf12\f13\fs24 Romans 11:29\ul0 \nosupersub\cf8\f9\fs24 in the \up0 \expndtw0\charscalex100 sense of being call ed to a particular dispensational group. In the context Paul is \up0 \expndtw0\c harscalex106 not raising the question of whether God can put an Israelite into t he Body of \up0 \expndtw0\charscalex100 Christ. Rather, he is showing that God's promises to Israel cannot fail of \up0 \expndtw0\charscalex100 fulf illment. Israel has fallen and has become an enemy of the gospel at present, \up 0 \expndtw0\charscalex104 and yet God has not repented His calling of that natio n. The Deliverer will yet \up0 \expndtw0\charscalex105 come to Zion and turn awa y ungodliness from Jacob. Had God repented, He \up0 \expndtw-3\charscalex100 wou ld have cast off Israel permanently. \par\pard\qj \li1800\sb0\sl-276\slmult0 \pa r\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex107 3. It is true that there were two orders of religious programs for Jews and \line \up0 \expndtw0\charscalex107 Gentiles during the transition period, but this doe s not mean that Jews and \line \up0 \expndtw-1\charscalex100 Gentiles were in two separate and distinct bodies or churches. As long as \line \up0 \e xpndtw0\charscalex104 Jerusalem and the temple stood, the Jews in that city of n ecessity must have \line \up0 \expndtw0\charscalex100 observed religious rites w hich had never been imposed upon the Gentiles. Even \line \up0 \expndtw0\charsca lex100 Paul, when he went back to Jerusalem, placed himself under the Mosaic \line \up0 \expndtw-3\charscalex100 requirements \up0 \expndtw-3\charsca lex100 (\ul0\nosupersub\cf12\f13\fs24 Acts \up0 \expndtw0\charscalex100 21:24-26 \ul0\nosupersub\cf8\f9\fs24 ). Because he took Jewish vows, observed \par\ pard\qj \li1800\ri1608\sb0\sl-280\slmult0 \up0 \expndtw-1\charscalex100 ordinanc es of the temple, circumcised Timothy, and practiced other Jewish \up0 \expndtw-3\charscalex100 customs does not prove that he was not a member of the Body of Christ. \par\pard\qj \li1800\ri1607\sb265\sl-276\slmult0\fi300 \up0 \exp ndtw0\charscalex100 4. It is true that Peter had been entrusted with the gospel of the circumcision, \up0 \expndtw0\charscalex100 but this was before the Body o f Christ began. This gospel was God's good news \up0 \expndtw0\charscalex100 to Israel, not only of personal salvation, but of the fulfilling of all of the prom ises \up0 \expndtw0\charscalex107 of the covenant of circumcision to that nation . Paul does not say that Peter \up0 \expndtw0\charscalex102 continued preaching this gospel in the new dispensation, but simply that it had \up0 \expndtw0\chars calex100 been committed to him. Concerning his own commission Paul says, not mer ely \up0 \expndtw0\charscalex104 that the gospel of the uncircumcision was commi tted to him, but "I have been \up0 \expndtw0\charscalex106 entrusted with the go spel of the uncircumcision." He uses the perfect tense, \up0 \expndtw0\charscale x103 implying that his was a permanent commission. After Paul had gone to \up0 \expndtw0\charscalex106 Jerusalem and made known to the other apostles the new message for this \up0 \expndtw0\charscalex100 dispensation of the My stery, it is taken for granted that they should have \up0 \expndtw-3\ch arscalex100 conformed their ministry to agree with that of Paul. \par\pard\qj \l i1800\ri1608\sb261\sl-280\slmult0\fi311 \up0 \expndtw0\charscalex100 5. It is do ubtful that Paul always referred to the rapture when he spoke of the \line \up0 \expndtw0\charscalex105 believer's hope. Paul says that Jesus Christ is our hope (\ul0\nosupersub\cf12\f13\fs24 1 Timothy 1:1\ul0\nosupersub\cf8\f9\fs24 ); he \line \up0 \expndtw0\charscalex105 speaks of the hope of eternal life \up 0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Titus \up0 \expndtw0\c harscalex103 1:2\ul0\nosupersub\cf8\f9\fs24 ), the hope of salvation \up0 \e xpndtw-5\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 1 \par\pard\qj \li1800\ri1 608\sb17\sl-260\slmult0 \up0 \expndtw0\charscalex100 Thessalonians 5:8\ul0\nosup ersub\cf8\f9\fs24 ), the hope of the gospel (\ul0\nosupersub\cf12\f13\fs24 Colos sians 1:23\ul0\nosupersub\cf8\f9\fs24 ), the hope of glory \line \up0 \expndtw0\ charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Colossians 1:27\ul0\nosupersub\cf8

\f9\fs24 ), the hope of righteousness (\ul0\nosupersub\cf12\f13\fs24 Galatians 5:5\ul0\nosupersub\cf8\f9\fs24 ), as well as the \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\nosupersub\cf7\f8\fs20 491 \par\pard\sect\sectd\fs24\paperw12240\paperh15 840\pard\sb0\sl-240{\bkmkstart Pg493}{\bkmkend Pg493}\par\pard\qj \li1800\sb0\sl -273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-2 73\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb1 23\sl-273\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 bless ed hope, the glorious appearing of the great God and our Savior, Jesus \line \up 0 \expndtw-2\charscalex100 Christ (\ul0\nosupersub\cf12\f13\fs24 Titus 2:13\ul0\ nosupersub\cf8\f9\fs24 ). Since all of the aspects of the believer's hope is to be found in \line \up0 \expndtw0\charscalex100 the person of Jesus Christ, it is more likely that Paul is referring thus to our one \line \up0 \expndtw-2\charsc alex100 hope. \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi295 \up0 \expnd tw0\charscalex100 6. It is true that the other apostles do not write about the m ystery, but this fact \line \up0 \expndtw-1\charscalex100 does not necessarily p rove that they did not become members of the Body. Paul \line \up0 \expndtw-1\ch arscalex100 mentions the Body in only four of his fourteen epistles. He speaks o f the mystery \line \up0 \expndtw-2\charscalex100 in only four or five of his ep istles. Paul was uniquely the one to whom the mystery \line \up0 \expndtw-3\char scalex100 was revealed, and thus is the only one commissioned to write about it. \par\pard\qj \li1800\ri1616\sb261\sl-280\slmult0\fi305 \up0 \expndtw-1\charscal ex100 There are some positive evidences that all of the believers of Paul's day were \up0 \expndtw-1\charscalex100 members of the Body of Christ. We must go to Paul's epistles for information and \up0 \expndtw-1\charscalex100 not merely to Acts, where things are in a state of flux and transition. Here we find \up0 \exp ndtw-2\charscalex100 the following facts: \par\pard\qj \li1800\ri1608\sb265\sl-2 75\slmult0\fi310 \up0 \expndtw0\charscalex100 1. In both Romans and I Corinthian s Paul surely gives the impression that he \up0 \expndtw0\charscalex100 consider s all believers everywhere to be members of the Body. 1 Corinthians is \up0 \exp ndtw0\charscalex105 addressed not only to the saints at Corinth, but to "all tha t in every place call \up0 \expndtw0\charscalex100 upon the name of Jesus Christ our Lord, both their's and our's." And he informs \up0 \expndtw0\charscalex104 all of these so addressed that whether they be Jews or Gentiles they have all \u p0 \expndtw0\charscalex102 been baptized by one Spirit into one Body (\ul0\nosup ersub\cf12\f13\fs24 12:13\ul0\nosupersub\cf8\f9\fs24 ). Paul addressed his Roman \up0 \expndtw0\charscalex105 letter to all of the saints at Rome (\ul0\nosupers ub\cf12\f13\fs24 1:7\ul0\nosupersub\cf8\f9\fs24 ), and although he had not found ed the \up0 \expndtw0\charscalex100 church of Rome, nor had he ever been to Rome , and surely he did not know all \up0 \expndtw0\charscalex102 of the saints that might be in Rome, he nevertheless tells them all that they are \up0 \expndtw-3\ charscalex100 members of the one Body (\ul0\nosupersub\cf12\f13\fs24 12:5\ul0\no supersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1 800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 2. Paul's two m ain fellow-workers, Barnabas and Silas, were both men who \line \up0 \expndtw0\c harscalex104 were saved in the Jerusalem church long before the Body began. It i s almost \line \up0 \expndtw0\charscalex104 unthinkable that Paul would choose m en who were not even members of the \line \up0 \expndtw-2\charscalex100 Body to become his main leaders in conducting the ministry to the Body. \par\pard\qj \li 1800\ri1607\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex105 3. Apollos w as a mighty preacher who knew only the baptism of John until \up0 \expndtw-2\cha rscalex100 Priscilla and Aquila met him and instructed him more thoroug hly in Pauline \up0 \expndtw-2\charscalex100 doctrine. Paul states that he pla nted the seed at Corinth and that Apollos watered \up0 \expndtw0\charscalex105 i t, which would indicate that they were both engaged in the same ministry (\ul0\ nosupersub\cf12\f13\fs24 1 \up0 \expndtw-3\charscalex100 Corinthians 3:6\ul0\nos upersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li18 00\ri1608\sb14\sl-273\slmult0\fi402 \up0 \expndtw0\charscalex104 4. Paul rebuked the Corinthians for being divided between Peter, Apollos, \line \up0 \expndtw0\

charscalex100 and himself. If, in fact, Peter and Apollos were members of the ki ngdom church \line \up0 \expndtw0\charscalex102 and not members of the Body chur ch, Paul should have informed them of this, \line \up0 \expndtw-2\charscalex100 and not have found fault with Peter's converts for joining themselves to Peter. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1613\sb20\sl-270\s lmult0\fi401 \up0 \expndtw-2\charscalex100 5. Paul himself as an Israelite posse ssed the promises of God concerning the \line \up0 \expndtw0\charscalex100 Messi anic kingdom, and many believe that he was saved before God began the \line \up0 \expndtw-2\charscalex100 Body, but we are certain that he did become a member o f it when it began. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 492 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg494}{\bkmkend Pg494}\par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li18 00\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800 \sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\r i1608\sb69\sl-280\slmult0\fi402 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf 8\f9\fs24 6. Paul's two kinsmen, Andronicus and Junia, were saved before he was, and \up0 \expndtw-2\charscalex100 therefore before the Body began. These two me n were in Rome when Paul wrote \up0 \expndtw-3\charscalex100 his epistle and the refore must be included in the one Body of 12:5. \par\pard\qj \li1800\ri1608\sb2 61\sl-280\slmult0\fi402 \up0 \expndtw0\charscalex104 7. Paul gives a universal c lassification of the human race in 1 Corinthians \line \up0 \expndtw0\charscalex 104 10:32: "Give none offense, neither to the Jews, nor to the Gentiles, nor to the \line \up0 \expndtw0\charscalex100 church of God." Apparently Paul did not r ecognize the existence of two separate \line \up0 \expndtw0\charscalex103 church es when he wrote this. The Jews and Gentiles here represent all of the \line \up 0 \expndtw-3\charscalex100 unsaved, whereas all of the saved are classified as t he church of God. \par\pard\qj \li1800\ri1604\sb263\sl-277\slmult0\fi469 \up0 \e xpndtw-1\charscalex100 8. Timothy's mother and grandmother were true Jewish beli evers before the \line \up0 \expndtw0\charscalex102 Body began (\ul0\nosupersub\ cf12\f13\fs24 2 Timothy 1:5\ul0\nosupersub\cf8\f9\fs24 ). Timothy from childhood had been taught the holy \line \up0 \expndtw0\charscalex100 Scriptures which we re able to make him wise unto salvation (\ul0\nosupersub\cf12\f13\fs24 2 Timothy 3:15\ul0\nosupersub\cf8\f9\fs24 ). It \line \up0 \expndtw-1\charscalex100 would thus appear that Timothy was a true Jewish believer before ever he heard \line \up0 \expndtw0\charscalex103 the gospel by Paul's mouth. No doubt godly Jewish b elievers who lived before \line \up0 \expndtw0\charscalex107 the gospel of Chris t reached them were in a saved condition. Thus it would \line \up0 \expndtw-2\ch arscalex100 appear that Timothy was saved as a Jew with expectation of inheriting the \line \up0 \expndtw0\charscalex104 Messianic kingdom, but he l ater became a member of the Body of Christ and \line \up0 \expndtw-3\charscalex1 00 Paul's fellow-worker. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi402 \up0 \expndtw0\charscalex102 9. The church at Antioch which was Paul's home-base from which he was \up0 \expndtw0\charscalex100 sent out to open the door of faith to the Gentiles and to begin the new \up0 \expndtw0\charscalex 102 dispensation of the Mystery was founded by Jerusalem saints who we re \up0 \expndtw0\charscalex100 scattered abroad by persecution (\ul0\nosupersub \cf12\f13\fs24 Acts 11:19, 20\ul0\nosupersub\cf8\f9\fs24 ). It would seem strang e indeed \up0 \expndtw-2\charscalex100 if the members of Paul's home church were not members of the Body. How could \up0 \expndtw0\charscalex100 Paul minister a ny of his distinctive truths to this church if it was not a part of the \up0 \ex pndtw-3\charscalex100 new dispensation? \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi451 \up0 \expndtw0\charscalex100 10. There were doubtless many local churches which contained people who \line \ up0 \expndtw0\charscalex102 were saved both before and after the Body began. If these people belonged to \up0 \expndtw0\charscalex100 two separate groups, with separate dispensational programs, with some looking \up0 \expndtw-1\charscalex10 0 for the Rapture and others for the Tribulation and the second coming of Christ to \line \up0 \expndtw-1\charscalex100 establish the earthly kingdom, there wou

ld be constant confusion in the teaching \line \up0 \expndtw-3\charscalex100 and preaching. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw 0\charscalex105 In one sense of the word the question under consideration is an academic \up0 \expndtw0\charscalex100 one, affecting only the Jewish saints who lived on into the new dispensation. All \up0 \expndtw0\charscalex100 are agreed that once the Body of Christ began all believers since that time have \up0 \expn dtw0\charscalex100 become members of the Body. The most important aspect of the problem is the \up0 \expndtw0\charscalex102 effect it has on our understanding o f the General Epistles. Capable students of \up0 \expndtw-1\charscalex100 the Wo rd will be found on both sides of the question. Each individual must weigh \up0 \expndtw-2\charscalex100 the evidence for himself. \par\pard\ql \li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb202\s l-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 493 \par \pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg495}{ \bkmkend Pg495}\par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb0\s l-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb210\s l-379\slmult0 \up0 \expndtw0\charscalex95 \ul0\nosupersub\cf16\f17\fs48 70\ul0\n osupersub\cf20\f21\fs32 THE LOCAL CHURCHES \par\pard\qj \li1800\sb0\sl-277\sl mult0 \par\pard\qj\li1800\ri1608\sb169\sl-277\slmult0\fi268 \up0 \expndtw0\chars calex104 \ul0\nosupersub\cf8\f9\fs24 The emphasis thus far in the study of Eccle siology has been upon the One \up0 \expndtw-1\charscalex100 true Church of this dispensation, the Body of Christ, which is sometimes referred \up0 \expndtw0\cha rscalex104 to as the Church Universal, the Catholic Church, or the Invisible Chu rch. This \up0 \expndtw0\charscalex102 present study will deal with the local, v isible, humanly organized assemblies of \up0 \expndtw0\charscalex105 Christians, which in the Scripture are also called by the name, \ul0\nosupersub\cf9\f10\fs2 4 ekklesia\ul0\nosupersub\cf8\f9\fs24 . This \up0 \expndtw0\charscalex100 word i s used in the plural thirty-five times, twenty of these occurrences being in \up 0 \expndtw0\charscalex103 the Pauline epistles. Some of the occurrences of the w ord in the singular also \up0 \expndtw-3\charscalex100 refer to local churches. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nos upersub\cf6\f7\fs24 REFERENCES TO LOCAL CHURCHES \par\pard\qj \li1800\sb0\sl-273 \slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\cha rscalex104 \ul0\nosupersub\cf9\f10\fs24 Plural\ul0\nosupersub\cf8\f9\fs24 . \ul0 \nosupersub\cf12\f13\fs24 Acts 9:31; 15:41; 16:5; 19:37; Romans 16:4, 16; 1 Cori nthians 7:17; \up0 \expndtw0\charscalex105 11:16; 14:33, 34; 16:1, 19; 2 Corinth ians 8:1, 18, 19, 23, 24; 11:8, 28; 12:13; \up0 \expndtw-1\charscalex100 Galatia ns 1:2, 22; I Thessalonians 2:14; 2 Thessalonians 1:4; Revelation 1:4, 11, \up0 \expndtw-2\charscalex100 20, 20; 2:7, 11, 17, 23, 29; 3:6, 13, 22; 22:16. \par\p ard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1548\sb9\sl-276\slmult0\ fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Singular\ul0\nos upersub\cf8\f9\fs24 . \ul0\nosupersub\cf12\f13\fs24 Matthew 18:17, 17; Acts 2:47 ; 5:11; 7:38; 8:1, 3; 11:22, 26; 12:1, 5; \up0 \expndtw-1\charscalex100 13:1; 14 :23, 27; 15:3, 4, 22; 18:22; 20:17, 28; Romans 16:1, 5, 23; 1 Corinthians \up0 \ expndtw-5\charscalex100 1:2; 4:17; 6:4; 10:32; 11:18, 22; 12:28; 14:4, 5 , 12, 19, 23, 28, 35; 16:19; 2 \up0 \expndtw-1\charscalex100 Corinthians 1:1; Philippians 4:15; Colossians 4:15, 16; I Thessalonians 1:1; 2 \up0 \e xpndtw-1\charscalex100 Thessalonians 1:1; I Timothy 3:5, 15; 5:16; Philemon 2; James 5:14; 1 Peter \up0 \expndtw-2\charscalex100 5:13; 3 John 6, 9, 10; R evelation 2:1, 8, 12, 18; 3:1, 7, 14. \par\pard\qj \li1800\ri1608\sb261\sl-280\s lmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 A few of t he above references in the singular may also refer to the Church \line \up0 \exp ndtw0\charscalex100 Universal. Sixty out of the seventy-eight occurrences of the word in the singular \line \up0 \expndtw0\charscalex100 refer to visible, local assemblies, but not all of these have reference to the Body \line \up0 \expndtw -3\charscalex100 of Christ. \par\pard\qj \li1800\ri5755\sb261\sl-280\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 PARTICULAR CHURCHES MENTI ONED \up0 \expndtw-3\charscalex100 IN THE NEW TESTAMENT \par\pard\ql \li1800\sb0

\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscale x100 \ul0\nosupersub\cf8\f9\fs24 1. The church at Cenchrea (\ul0\nosupersub\cf12 \f13\fs24 Romans 16:1\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\ sb261\sl-280\slmult0 \up0 \expndtw0\charscalex103 2. The church in the house of Priscilla and Aquila (\ul0\nosupersub\cf12\f13\fs24 Romans 16:5; I Corinthians \ up0 \expndtw-2\charscalex100 16:19\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \l i1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-2\ charscalex100 3. The church of God at Corinth (\ul0\nosupersub\cf12\f13\fs24 1 C orinthians 1:2; 2 Corinthians 1:1\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li 1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 4. The church in the hou se of Nymphas (\ul0\nosupersub\cf12\f13\fs24 Colossians 4:15\ul0\nosupersub\cf8\ f9\fs24 ). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 5. The church of the Laodiceans (\ul0\no supersub\cf12\f13\fs24 Colossians 4:16\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\q l \li1800\sb264\sl-276\slmult0 \up0 \expndtw-2\charscalex100 6. The church of th e Thessalonians (\ul0\nosupersub\cf12\f13\fs24 1 Thessalonians 1:1; 2 Thessaloni ans 1:1\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb162\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 494 \par\pard\sect\se ctd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg496}{\bkmkend Pg49 6}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \ par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb92\sl-276\slmult0 \u p0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 7. The church in the hou se of Philemon (\ul0\nosupersub\cf12\f13\fs24 Philemon 2\ul0\nosupersub\cf8\f9\f s24 ). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\sl mult0 \up0 \expndtw-3\charscalex100 8. The churches of the Gentiles (\ul0\nosupe rsub\cf12\f13\fs24 Romans 16:4\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li180 0\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 9. The churches of Galatia (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 16:1; Galatians 1:2\ul0\nosupersub\ cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\s l-276\slmult0 \up0 \expndtw-3\charscalex100 10. The churches of Asia (\ul0\nosup ersub\cf12\f13\fs24 1 Corinthians 16:19\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expnd tw-3\charscalex100 11. The churches of Macedonia (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 8:1\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb264\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 12. The Churches of Judea (\ul0\nosupers ub\cf12\f13\fs24 Galatians 1:22\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupersub\ cf12\f13\fs24 Acts 15:41\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\ sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 13. The churches of Syria and Cilicia (\ul0\nosupersub\cf12\f13\fs24 Acts 15 :41\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\li1800\sb0\sl-276\slmult0\par\pard\l i1800\sb6\sl-276\slmult0\fi0\tx8151\tx9875 \up0 \expndtw0\charscalex100 14. The churches mentioned in \ul0\nosupersub\cf12\f13\fs24 Revelation\ul0\nosupers ub\cf8\f9\fs24 : Ephesus\tab \up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12 \f13\fs24 2:1\ul0\nosupersub\cf8\f9\fs24 ); Smyrna\tab \up0 \expndtw0\charscale x100 (\ul0\nosupersub\cf12\f13\fs24 2:8\ul0\nosupersub\cf8\f9\fs24 );\par\pard\l i1800\sb2\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex100 Pergamos (\ul0\nosuper sub\cf12\f13\fs24 2:12\ul0\nosupersub\cf8\f9\fs24 ); Thyatira (\ul0\nosupersub\c f12\f13\fs24 2:18\ul0\nosupersub\cf8\f9\fs24 ); Sardis (\ul0\nosupersub\cf12\f13 \fs24 3:1\ul0\nosupersub\cf8\f9\fs24 ); Philadelphia (\ul0\nosupersub\cf12\f13\f s24 3:7\ul0\nosupersub\cf8\f9\fs24 ); and Laodicea\par\pard\li1800\sb0\sl-274\sl mult0\fi0 \up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 3:14\ul0\n osupersub\cf8\f9\fs24 ).\par\pard\ql \li1800\sb255\sl-276\slmult0 \up0 \expndtw3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 LOCAL CHURCHES ARE ORDAINED OF GOD \ par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1607\sb7\sl-277\slm ult0\fi267 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Just as the re has been the tendency on the part of denominational churches to \line \up0 \e xpndtw0\charscalex100 emphasize the importance of the local, visible church almo st to the exclusion of \line \up0 \expndtw0\charscalex106 one true Body Church,

so also those who place the emphasis upon the one \line \up0 \expndtw0\charscale x102 Church often minimize the importance of the local assembly. As one reads th e \line \up0 \expndtw0\charscalex100 above catalog of local churches which were founded by the apostles and of the \line \up0 \expndtw-1\charscalex100 many apos tolic instructions to these churches, he cannot doubt but that the local \line \ up0 \expndtw0\charscalex100 church is just as much ordained of God as is the Bod y of Christ. Sinners can be \line \up0 \expndtw-1\charscalex100 saved and beco me members of the Body of Christ without ever identifying \line \up0 \e xpndtw-2\charscalex100 themselves with a local assembly, but it is evident that God wills that all believers \line \up0 \expndtw-2\charscalex100 be united in fe llowship and ministry with other believers in a local church. \par\pard\ql \li18 00\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs2 4 DEFINITION OF A LOCAL CHURCH \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard \qj\li1800\ri1608\sb12\sl-274\slmult0\fi265 \up0 \expndtw-2\charscalex100 \ul0\n osupersub\cf8\f9\fs24 What constitutes a local church? How many believers must t here be in order to \line \up0 \expndtw-1\charscalex100 form a local church? How much organization, if any, is required? The Scripture is \line \up0 \expndtw0\c harscalex102 silent on these questions. From the meaning of \ul0\nosupersub\cf9\ f10\fs24 ekklesia\ul0\nosupersub\cf8\f9\fs24 it is evident that there \line \up 0 \expndtw-1\charscalex100 must be some kind of assemblage of believers before t here can be a church. On \line \up0 \expndtw-1\charscalex100 the basis of Matthe w 18:20, "For where two or three are gathered together in my \line \up0 \expndtw 0\charscalex100 name, there am I in the midst of them," it has been argued that even so small a \line \up0 \expndtw0\charscalex100 number might comprise a churc h. While the Lord was not there speaking about \line \up0 \expndtw-2\charscalex1 00 the church of this dispensation, it is significant that among the Kingdom gro up He \line \up0 \expndtw0\charscalex103 recognized so small a number as being w orthy of His special presence. Every \line \up0 \expndtw-2\charscalex100 church which begins through purely evangelistic methods must begin small. \lin e \up0 \expndtw-1\charscalex100 Usually groups that are too small to supp ort a pastor are called \ul0\nosupersub\cf9\f10\fs24 missions\ul0\nosupersu b\cf8\f9\fs24 , \line \up0 \expndtw-1\charscalex100 although there is no Scriptu re warrant for this. Paul's evangelistic efforts were \par\pard\ql \li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscal ex100 \ul0\nosupersub\cf7\f8\fs20 495 \par\pard\sect\sectd\fs24\paperw12240\pape rh15840\pard\sb0\sl-240{\bkmkstart Pg497}{\bkmkend Pg497}\par\pard\qj \li1800\sb 0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\ sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608 \sb123\sl-273\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 u sually rewarded with many converts, so that some of his churches were quite \up0 \expndtw0\charscalex103 large. At Ephesus, for example, the believers made a bo nfire of their books of \up0 \expndtw0\charscalex100 magic, the value of which w as 50,000 pieces of silver. No doubt many hundreds \up0 \expndtw-3\charscalex100 of people were needed to bring that many books together. \par\pard\qj \li1800\r i1602\sb264\sl-277\slmult0\fi292 \up0 \expndtw-1\charscalex100 If a local church is to support its own pastor and have its own meeting place it \line \up0 \expn dtw0\charscalex100 is evident that a minimum of about twenty wage-earners would be necessary, if \line \up0 \expndtw0\charscalex107 each wage-earner gave at lea st one-tenth of his income. The tithe from ten \line \up0 \expndtw0\charscalex10 5 families should support the pastor on the same economic level as th e \line \up0 \expndtw0\charscalex103 congregation, and the tithe from the additi onal ten families should take care of \line \up0 \expndtw0\charscalex100 the co st of the meeting place and incidentals. Since social and economic \li ne \up0 \expndtw-2\charscalex100 conditions vary so greatly from place to place and from age to age, it would seem \line \up0 \expndtw-2\charscalex100 that God has wisely refrained from laying down any rules for such matters. \par\pard\qj \ li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi268 \ up0 \expndtw0\charscalex106 The local church, though separate from the State ( at least, in the United \up0 \expndtw0\charscalex104 States), has a relations

hip to government, and often must meet certain \up0 \expndtw0\charscalex1 00 requirements of the civil authorities. In order to qualify as a tax-free orga nization \up0 \expndtw-2\charscalex100 and in order to have contributions deductible for tax purposes, a church is \up0 \expndtw0\charscalex100 requ ired to be legally organized and registered with the government. These civil \up 0 \expndtw-1\charscalex100 and legal requirements may dictate to some extent the organization and size of a \up0 \expndtw0\charscalex100 church, but these are m atters of a purely secular nature and have nothing to do \up0 \expndtw-3\charsca lex100 with God's recognition of a group as a church. \par\pard\ql \li1800\sb0\s l-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\nosupersub\cf6\f7\fs24 THE MINISTRY OF THE LOCAL CHURCH \par\pard\qj \li 1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosuper sub\cf8\f9\fs24 Chafer presents the view that the church as such has no responsi bility or \line \up0 \expndtw-2\charscalex100 service imposed upon it. He says t hat all responsibility is individual. He states: \par\pard\qj \li2520\sb0\sl-280 \slmult0 \par\pard\qj\li2520\ri1608\sb1\sl-280\slmult0\fi134 \up0 \expndtw0\char scalex103 The common phrase, "the church's task," is, therefore without Biblical \up0 \expndtw-3\charscalex100 foundation. \par\pard\ql \li1800\sb264\sl-276\slm ult0 \up0 \expndtw-3\charscalex100 He quotes Scofield: \par\pard\qj \li2520\sb0\ sl-276\slmult0 \par\pard\qj\li2520\ri1601\sb8\sl-276\slmult0\fi166 \up0 \expndtw -1\charscalex100 Much is said concerning the "mission of the church." The "churc h which \line \up0 \expndtw-2\charscalex100 is His body" has for its mission t o build itself up until the body is complete \line \up0 \expndtw0\charscalex100 (Eph. 4:11-16; Col. 2:19), but the visible church, \ul0\nosupersub\cf9\f10\fs24 as such\ul0\nosupersub\cf8\f9\fs24 , is charged with \line \up0 \expndtw0\charsc alex100 no mission. The commission to evangelize the world is personal, and not \line \up0 \expndtw0\charscalex100 corporate .... Doubtless the local church may be called upon by the Spirit \line \up0 \expndtw-1\charscalex100 to "separate" individuals to that work (of evangelizing), as at Antioch (Acts \line \up0 \expn dtw-4\charscalex100 13:1-3).\ul0\super\cf22\f23\fs23 454 \par\pard\qj \li1800\ri 1608\sb261\sl-280\slmult0\fi293 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf 8\f9\fs24 Thiessen, on the other hand, gives a seven-fold mission for the church . In this \line \up0 \expndtw0\charscalex103 connection he makes no distinction between the local church and the Body of \line \up0 \expndtw0\charscalex100 Chri st. He states that the mission of the Church is (1) to glorify God, (2) to edify \line \up0 \expndtw-3\charscalex100 itself, \up0 \expndtw0\charscalex100 (3) to purify itself, (4) to educate its constituency, (5) to evangelize the \par\pa rd\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \e xpndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 454\ul0\ nosupersub\cf7\f8\fs20 L. S. Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\ nosupersub\cf7\f8\fs20 ., Vol. IV, pp. 149, 150. \par\pard\ql \li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 496 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz411\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g498}{\bkmkend Pg498}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 world, (6) to act as a restraining an d enlightening force in the world, and (7) to \up0 \expndtw-1\charscalex100 prom

ote all that is good.\ul0\super\cf22\f23\fs23 455\ul0\nosupersub\cf8\f9\fs24 He prefaces his remarks with these words: "There is \up0 \expndtw0\charscalex102 perhaps no other phase of \ul0\nosupersub\cf9\f10\fs24 Ecclesiology\ul0\nosuper sub\cf8\f9\fs24 that has been so misconceived as this \up0 \expndtw0\charscalex 104 one. Beginning with a wrong view of the nature of the Church, educators and \up0 \expndtw-2\charscalex100 social workers have promoted a program of politica l, economic, and social reform \up0 \expndtw-2\charscalex100 that is without Bib lical warrant and often anti-Biblical in character." \par\pard\qj \li1800\sb0\sl -275\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi268 \up0 \expndtw0 \charscalex105 The liberal wing of the professing church which teaches that the Bible has \line \up0 \expndtw0\charscalex102 become outmoded and is no longer ab le to meet the social needs of the world, \line \up0 \expndtw0\charscalex103 hav ing no real spiritual ministry to give, occupies itself entirely with social and \line \up0 \expndtw0\charscalex103 political programs, advising the governm ent on home and foreign policy, \line \up0 \expndtw0\charscalex104 sponsori ng urban renewal, organizing protest marches for racial equality and \line \up0 \expndtw0\charscalex100 better housing, advocating civil disobedience to p ut over its program, and \line \up0 \expndtw-1\charscalex100 attempting to u nite all churches in a one-world religion. On the other hand, it is to \line \up 0 \expndtw0\charscalex102 be feared that many evangelicals have leaned over back wards, assuming that \line \up0 \expndtw0\charscalex103 Christians have no re sponsibility to government or society, and by their \line \up0 \expndtw-3 \charscalex100 indifference have provided fertile soil for radical extremists. \ par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slm ult0\fi268 \up0 \expndtw0\charscalex102 It is sometimes difficult to distin guish between individual and corporate \up0 \expndtw-1\charscalex100 respons ibility, whether in the church or in government. However, it seems certain \up0 \expndtw-2\charscalex100 that there can be no corporate responsibility apart fro m individual responsibility. It \up0 \expndtw-2\charscalex100 is true that the s even things Thiessen mentions are individual responsibilities, but \up0 \expndtw 0\charscalex103 if the individual believers comprise the church and if they assume their \up0 \expndtw-2\charscalex100 responsibilities, then it seem s to be making a distinction where none exists to say \up0 \expndtw-3\charscalex 100 that the church has no responsibilities. \par\pard\qj \li1800\ri1590\sb265\s l-275\slmult0\fi268 \up0 \expndtw0\charscalex103 It should be noted that most of Paul's epistles are addressed to churches. It \line \up0 \expndtw-2\charscalex1 00 would seem, therefore, that whatever responsibilities are laid down in those \line \up0 \expndtw0\charscalex102 epistles are the responsibilities o f the churches. Paul commends the church at \line \up0 \expndtw0\charscalex100 P hilippi for sending him financial help, and he states: "no church communicated \ line \up0 \expndtw0\charscalex102 with me concerning giving and receiving, but y e only" (Philipplans 4:15), thus \line \up0 \expndtw0\charscalex100 showing th at Paul's churches acted as churches in his support. It would appear \line \up0 \expndtw0\charscalex100 that the churches of Macedonia also acted in like manner , since Paul held them \line \up0 \expndtw0\charscalex102 up as an example to th e church at Corinth (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 8:1-6\ul0\nosup ersub\cf8\f9\fs24 ), when he gave \line \up0 \expndtw0\charscalex100 orders to t hem and to the churches of Galatia to take up an offering for the poor \line \up 0 \expndtw-1\charscalex100 saints at Jerusalem \up0 \expndtw-1\charscalex100 ( \ul0\nosupersub\cf12\f13\fs24 1 Corinthians \up0 \expndtw-1\charscalex100 16:14\ul0\nosupersub\cf8\f9\fs24 ). Besides the fact that Scripture \par\pard\q j \li1800\ri1594\sb4\sl-277\slmult0 \up0 \expndtw-1\charscalex100 indicates that churches undertook projects as churches, Scripture recognizes the \line \up0 \e xpndtw-2\charscalex100 fact that there is strength in unity. "A three-fo ld cord is not quickly broken" \line \up0 \expndtw-1\charscalex100 (Ecclesi astes 4:12). One hundred Christians acting independently of one another \line \u p0 \expndtw-2\charscalex100 can accomplish a certain amount, but the same one hu ndred working together as \line \up0 \expndtw0\charscalex100 a team can be more efficient and accomplish much more. What, pray tell, would \line \up0 \expndtw0\ charscalex102 be the purpose in appointing elders and deacons, of having governm

ent in the \line \up0 \expndtw0\charscalex100 local church, if the church as suc h had no responsibility? The church surely has \line \up0 \expndtw0\charscalex10 0 the responsibility along with other things, of maintaining a certain disciplin e (\ul0\nosupersub\cf12\f13\fs24 1 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\ pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 455\ul 0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\no supersub\cf7\f8\fs20 ., pp.432-436. \par\pard\ql \li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 497 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz435\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g499}{\bkmkend Pg499}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf12\f13\fs24 Corinthians 5:9-13\ul0\nosupersub \cf8\f9\fs24 ) and of teaching the Word of God (\ul0\nosupersub\cf12\f13 \fs24 1 Corinthians 14:19; \up0 \expndtw-3\charscalex100 Ephesians 4:11, 12\ul 0\nosupersub\cf8\f9\fs24 , etc.). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\p ard\ql\li1800\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf6\f7\fs24 THE TEST OF A LOCAL CHURCH \par\pard\qj \li1800\ri1577\sb264\sl-276\ slmult0\fi266 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 One of t he differences between the Body of Christ Church and the local church \line \up0 \expndtw-2\charscalex100 is that every member of the former is a saved person, whereas this is not \line \up0 \expndtw0\charscalex102 necessarily true of the latter. The teaching of Covenant Theology which makes \line \up0 \e xpndtw-1\charscalex100 all of the baptized children of believing parents to be m embers of the church has \line \up0 \expndtw0\charscalex107 been productive of m uch evil in this regard. Many of these children as they \line \up0 \expndtw-1\ch arscalex100 mature remain in their unregenerated state, and then in tur n their children \line \up0 \expndtw-2\charscalex100 become members of the chu rch. It does not require many generations to produce \line \up0 \expndtw0\charsc alex106 a situation where the majority of the members may be unsaved people, and \line \up0 \expndtw0\charscalex102 when that occurs there is either a cold, dea d orthodoxy or a liberal, naturalistic \line \up0 \expndtw0\charscalex102 hetero doxy. Local churches which are endeavoring to govern themselves \line \u p0 \expndtw0\charscalex104 according to Scripture should take every precaution t o insure that only saved \line \up0 \expndtw0\charscalex105 persons are accepted into membership. It goes without saying that only God \line \up0 \expndtw-1\cha rscalex100 knows them that are His (\ul0\nosupersub\cf12\f13\fs24 2 Timothy 2:19 \ul0\nosupersub\cf8\f9\fs24 ), so that it is possible and probable that \line \u p0 \expndtw-1\charscalex100 some unsaved people will sooner or later get into ev ery evangelical church. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 Any group of p eople may legally organize under the name of \ul0\nosupersub\cf9\f10\fs24 church \ul0\nosupersub\cf8\f9\fs24 and \line \up0 \expndtw0\charscalex100 sponsor any kind of religion they desire, whether it be Christian or anti-Christian \line \u p0 \expndtw-2\charscalex100 in teaching. Many churches which began as sound, eva ngelical works have fallen \line \up0 \expndtw0\charscalex105 into the hands of liberals and have departed more and more from the \line \up0 \expndt

w-2\charscalex100 fundamentals of the Christian faith. Christians are oft en confronted with the \line \up0 \expndtw0\charscalex100 question of whether or not they should remain loyal to a particular church which \line \up0 \expndt w0\charscalex103 has become theologically liberal. How far may a church depart f rom either the \line \up0 \expndtw0\charscalex103 standards of conduct or of doc trine before it can no longer be recognized as a \line \up0 \expndtw-3\charscale x100 Biblical church? \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li180 0\ri1607\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex104 The Bible provid es no simple answer to this question. If a church has been \line \up0 \expndtw0\ charscalex103 careless and lax and has permitted unsaved people to gain the majo rity in the \line \up0 \expndtw0\charscalex100 membership, it would seem tha t the minority of saved members would be \line \up0 \expndtw0\charscalex1 00 powerless to do anything but to separate themselves. It is difficult to under stand \line \up0 \expndtw0\charscalex105 how a truly regenerated person can rema in in fellowship where immorality is \line \up0 \expndtw-1\charscalex100 tolerat ed or the doctrine of Christ or of the gospel is denied, without protesting or \ line \up0 \expndtw0\charscalex100 withdrawing if his protests go unheeded. Howev er, we are not made the judges \line \up0 \expndtw-1\charscalex100 of other men' s consciences. One man may feel that as long as he is permitted to \line \up0 \e xpndtw0\charscalex105 remain in such a church he should stay and boldly witness his faith in Christ. \line \up0 \expndtw-1\charscalex100 Another may feel that h e should withdraw and seek fellowship elsewhere. This is \line \up0 \expndtw0\ch arscalex103 apparently a question in which every man must be persuaded in his ow n mind \line \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Romans 14:5\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-270\slmult0 \par \pard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex103 Of ten local churches are split into factions, as was the Corinthian church (\ul0\n osupersub\cf12\f13\fs24 1 \line \up0 \expndtw0\charscalex100 Corinthians 1:11, 1 2\ul0\nosupersub\cf8\f9\fs24 ). Paul did not advise them to form new churches, b ut to be \line \up0 \expndtw-2\charscalex100 joined together in the same mind an d in the same judgment. Sometimes men like \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb74\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\ nosupersub\cf7\f8\fs20 498 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\par d\sb0\sl-240{\bkmkstart Pg500}{\bkmkend Pg500}\par\pard\qj \li1800\sb0\sl-273\sl mult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmu lt0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1607\sb123\sl-2 73\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Diotrephes (\ul0\nosupersub\cf12\f13\fs24 3 John 9\ul0\nosupersub\cf8\f9\fs24 ) get into pl aces of leadership and put the spiritual ones out \up0 \expndtw0\charscalex100 o f the church. Believers should be sure of having fulfilled Romans 12:18 before \ up0 \expndtw0\charscalex100 withdrawing from fellowship with other Christians: " If it be possible, as much as \up0 \expndtw-3\charscalex100 lieth in you, live p eaceably with all men." \par\pard\qj \li1800\ri4497\sb366\sl-420\slmult0\tx2428 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 71\ul0\nosupersub\cf20 \f21\fs32 GOVERNMENT AND AUTHORITY \line\tab \up0 \expndtw0\charscalex98 IN THE LOCAL CHURCH \par\pard\qj \li1800\ri1608\sb256\sl-280\slmult0\fi268 \up0 \expnd tw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 It shall be our purpose in this ch apter to consider first the various forms of \up0 \expndtw0\charscalex102 church organization and government which have evolved in Christendom over \up0 \expndt w0\charscalex105 the centuries, and then to look at the Scriptures for whatever instruction they \up0 \expndtw-3\charscalex100 present on the subject. \par\pard \qj \li1800\ri4675\sb29\sl-560\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupe rsub\cf6\f7\fs24 DIFFERENT FORMS OF CHURCH GOVERNMENT \up0 \expndtw-3\charscalex 100 Episcopal \par\pard\qj \li1800\ri1599\sb238\sl-273\slmult0\fi320 \up0 \expnd tw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Quite early in the history of the Church large and powerful churches arose in \up0 \expndtw0\charscalex102 the pri ncipal cities of the empire. These churches founded mission churches in \up0 \ex pndtw0\charscalex100 the surrounding towns and villages and maintained oversight of them. The head \up0 \expndtw0\charscalex105 of the mother church was called

the \ul0\nosupersub\cf9\f10\fs24 episcopos\ul0\nosupersub\cf8\f9\fs24 , or bisho p. The word actually \up0 \expndtw-2\charscalex100 means overseer. The area over which the mother church ruled was known as the \up0 \expndtw-1\charscalex100 di ocese. For historical details on the rise of the episcopate the student is refer red \up0 \expndtw-2\charscalex100 to books on Church History.\ul0\super\cf22\f23 \fs23 456 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb1 1\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The word \ul0\nosupersub\cf9\f10\fs24 episkopos\ul0\nosupersub\cf8\f9\fs24 is used five times in the New Testament. Paul in speaking \line \up0 \expndtw-2\cha rscalex100 to the elders of the church at Ephesus states that "the Holy Ghost ha th made you \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 over seers\ul0\nosupersub\cf8\f9\fs24 " of the flock (Acts 20:28). Paul addresses his letter to the Philippians \line \up0 \expndtw0\charscalex103 "to all the saints ... with the \ul0\nosupersub\cf9\f10\fs24 bishops\ul0\nosupersub\cf8\f9\fs24 a nd deacons" (1:1). He tells both Timothy \line \up0 \expndtw0\charscalex100 and Titus that a bishop must be blameless (\ul0\nosupersub\cf12\f13\fs24 1 Timothy 3 :2; Titus 1:7\ul0\nosupersub\cf8\f9\fs24 ). And Peter \line \up0 \expndtw-1\char scalex100 speaks of Christ as the "Shepherd and \ul0\nosupersub\cf9\f10\fs24 Bis hop\ul0\nosupersub\cf8\f9\fs24 of your souls" (1 Peter 2: 25). The \line \up0 \ expndtw0\charscalex100 first reference is of special interest since these words were spoken to men who \line \up0 \expndtw-1\charscalex100 are also called elder s (\ul0\nosupersub\cf9\f10\fs24 presbuteroi\ul0\nosupersub\cf8\f9\fs24 ). It wou ld appear from this usage by Paul that \line \up0 \expndtw0\charscalex106 \ul0\n osupersub\cf9\f10\fs24 elder\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9 \f10\fs24 bishop\ul0\nosupersub\cf8\f9\fs24 refer to the same office. However, in the Episcopal form of \line \up0 \expndtw-2\charscalex100 government the bish op is a separate and much higher office than that of eider. \par\pard\qj \li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \e xpndtw0\charscalex100 The Episcopal Church, the Methodist-Episcopal Church, the Roman Catholic \up0 \expndtw0\charscalex104 Church, and the Greek Catholic Churc h, while differing in some orders of the \up0 \expndtw0\charscalex108 clergy, al l have a basic episcopal form of government. We might call this a \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf9\f10\fs24 monarchial\ul0\nosupersub\cf8\f9\fs2 4 form of government in which the supreme authority is vested in a \up0 \expndt w-3\charscalex100 bishop and in which the laity have little or no voice. \par\pa rd\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub \cf6\f7\fs24 Presbyterial \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\l i1800\ri1612\sb14\sl-240\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f 24\fs20\ul0\super\cf23\f24\fs19 456\ul0\nosupersub\cf7\f8\fs20 George P. Fisher , \ul0\nosupersub\cf24\f25\fs20 History of the Christian Church,\ul0\nosupersub\ cf7\f8\fs20 (New York: Charles Scribner's Sons, 1926), pp. 51-\line \up0 \expnd tw-3\charscalex100 59 traces the rise of the Episcopate. \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 499 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz447\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g501}{\bkmkend Pg501}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 608\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f

9\fs24 This is a \ul0\nosupersub\cf9\f10\fs24 representative\ul0\nosupersub\c f8\f9\fs24 form of government. It derives its name from \up0 \expndtw0\ charscalex105 \ul0\nosupersub\cf9\f10\fs24 presbuteros\ul0\nosupersub\cf8\f9\fs2 4 , usually translated \ul0\nosupersub\cf9\f10\fs24 elder\ul0\nosupersub\cf8\f9\ fs24 . This word occurs 67 times in the New \up0 \expndtw0\charscalex100 Testam ent. About half of the references are to the elders of Israel mentioned in \up0 \expndtw0\charscalex100 the Gospels and early Acts. Paul uses the word only in t he Pastorals: \ul0\nosupersub\cf12\f13\fs24 1 Timothy \up0 \expndtw-2\charscalex 100 5:1, \up0 \expndtw-3\charscalex100 2, \up0 \expndtw0\charscalex105 17, 19\u l0\nosupersub\cf8\f9\fs24 ; and \ul0\nosupersub\cf12\f13\fs24 Titus 1:5\ul0\nos upersub\cf8\f9\fs24 . The word also appears in reference to Paul's \up0 \expndtw -3\charscalex100 ministry in \ul0\nosupersub\cf12\f13\fs24 Acts 14:23; 20:17\ul0 \nosupersub\cf8\f9\fs24 ; and \ul0\nosupersub\cf12\f13\fs24 21:18\ul0\nosupersub \cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri160 8\sb14\sl-273\slmult0\fi263 \up0 \expndtw0\charscalex104 Whereas the Episcopal f orm of government recognizes three orders of the \line \up0 \expndtw-2\charscale x100 clergy: bishops, priests, and deacons, Presbyterianism recognizes on ly one: \line \up0 \expndtw0\charscalex104 presbyters or elders. These are of t wo classes: teaching elders (ministers or \line \up0 \expndtw-2\charscalex100 p astors) and ruling elders \up0 \expndtw-2\charscalex100 (men who are assoc iated with the pastor in the \par\pard\qj \li1800\ri1608\sb6\sl-275\slmult0 \up0 \expndtw-1\charscalex100 oversight of the congregation). Deacons have duti es which are non-spiritual. The \line \up0 \expndtw0\charscalex105 membership el ects the elders who form the \ul0\nosupersub\cf30\f31\fs24 Church Session\ul0\no supersub\cf8\f9\fs24 , which rules the \line \up0 \expndtw-1\charscalex100 local church. Although elected and called by the local church, the pastor must be \li ne \up0 \expndtw0\charscalex102 approved by the next highest court, the \ul0\nos upersub\cf9\f10\fs24 Presbytery\ul0\nosupersub\cf8\f9\fs24 , which consists of a ll of the \line \up0 \expndtw0\charscalex100 ministers and a selection of t he ruling elders from the congregations in a \line \up0 \expndtw0\charsca lex100 prescribed area. The Presbytery has oversight of all of the congregations within \line \up0 \expndtw0\charscalex100 its jurisdiction, sanctions the f ormation of new congregations, superintends \line \up0 \expndtw0\charscalex1 02 education of ministers, exercises discipline, hears appeals from members, etc . \line \up0 \expndtw0\charscalex102 The next highest court is the \ul0\nosupers ub\cf9\f10\fs24 Synod\ul0\nosupersub\cf8\f9\fs24 , which is composed of minister s and ruling \line \up0 \expndtw-1\charscalex100 eiders from all of the Presbyte ries in a prescribed area. It deals with appeals and \line \up0 \expndtw0\charsc alex104 complaints from the Presbyteries. Finally, the highest or supreme court is the \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 General Assembly\ul0\nosupersub\cf8\f9\fs24 , which consists of representatives from all of the Presbyteries \line \up0 \expndtw-2\charscalex100 in the country. In many respects the Presbyterian form of government is similar to \line \up0 \expndtw2\charscalex100 that of the United States of America with its elected representa tives in the various \line \up0 \expndtw-3\charscalex100 levels of authority. \p ar\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Congregational \par\pard\ qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi2 68 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The \ul0\nosupersub \cf9\f10\fs24 Encyclopedia Britannica\ul0\nosupersub\cf8\f9\fs24 describes this form of church government in \up0 \expndtw-3\charscalex100 these words : \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1600\sb11\sl-276 \slmult0\fi141 \up0 \expndtw-1\charscalex100 It regards church authority as inhe rent in each local body of believers, as \line \up0 \expndtw0\charscalex100 a mi niature realization of the whole Church, which can itself have only an \line \up 0 \expndtw-1\charscalex100 ideal corporate being on earth. But while in practice it is a religious \line \up0 \expndtw-2\charscalex100 democracy, in theory it claims to be the most immediate form of theocracy, \line \up0 \expndt w-2\charscalex100 God Himself being regarded as ruling His people directly throu gh Christ as \line \up0 \expndtw0\charscalex106 Head of the Church, whet

her Catholic or local. So viewed, \line \up0 \expndtw0\charscalex100 C ongregationalism is essentially a "high \ul0\nosupersub\cf9\f10\fs24 church\ul0\ nosupersub\cf8\f9\fs24 " theory, as distinct from a \line \up0 \expndtw0\charsca lex102 high \ul0\nosupersub\cf9\f10\fs24 clerical\ul0\nosupersub\cf8\f9\fs24 on e. It springs from the religious principle that each body of \line \up0 \expndtw 0\charscalex103 believers in actual church fellowship must be free of all extern al human \line \up0 \expndtw0\charscalex100 control, in order to more fully obey the will of God as conveyed to \line \up0 \expndtw0\charscalex103 conscience by His Spirit. Here responsibility and privilege are \line \up0 \expndtw-3\charscalex100 correlatives.\ul0\super\cf22\f23\fs23 457 \p ar\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \u p0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 457\ul0\nosupersub\cf7\f8\f s20 \ul0\nosupersub\cf24\f25\fs20 The Encyclopedia Britannica\ul0\nosupersub\cf 7\f8\fs20 , 1947 edition, Vol. VI, p. 246. \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slm ult0 \up0 \expndtw-2\charscalex100 500 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz496\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g502}{\bkmkend Pg502}\par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800 \sb0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\s b0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1 607\sb87\sl-277\slmult0\fi263 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f 9\fs24 While Congregationalism always regards the local church as independent of \up0 \expndtw0\charscalex106 all external human authority, the actual order of government within the local \up0 \expndtw0\charscalex103 church may vary. In its purest form the assembled congregation has supreme \up0 \expndtw0\charscalex103 authority and conducts all of the business. In a modified form a representative \up0 \expndtw0\charscalex100 board, named either elders or deacons, may be appointed to conduct the \up0 \expndtw0\charscalex104 business of the chu rch and to report back to the entire congregation at stated \up0 \expndtw0\chars calex106 times. Generally, however, the pastor is considered to be the EIder, an d the \up0 \expndtw0\charscalex100 Deacons are appointed to superintend the fina ncial affairs, attend to the church \up0 \expndtw-3\charscalex100 property, and assist the pastor in the visitation of the sick. \par\pard\qj \li1800\ri1608\sb2 65\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 This form of government prevails among Congregationalists, Baptists, \up0 \expndtw0\charscalex100 Ch ristian, and Independent, non-denominational churches. While contending for \up0 \expndtw0\charscalex102 independence from the authority of other churches , the basic concept of \up0 \expndtw0\charscalex100 congregationalism is not separatistic or divisive. Strong, a Baptist, speaks of the \up0 \expndtw-3\char scalex100 relation of local churches to one another in these words: \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1608\sb1\sl-280\slmult0\fi128 \up0 \expndtw-2\charscalex100 The general nature of this relation is that of fel lowship between equals ... \line \up0 \expndtw-1\charscalex100 No church or coun cil of churches, no association or convention or society, \line \up0 \expndtw-1\ charscalex100 can relieve any single church of its direct responsibility to Christ, or \line \up0 \expndtw-2\charscalex100 assume control of its actions \up0 \expndtw-2\charscalex100 . No church can properly ignore, or \par\pard\qj \li2520\ri1608\sb0\sl-280\slmult0 \up0 \expndtw0\charscalex100 disr egard, the existence or work of other churches around it. Every other \line \up0

\expndtw0\charscalex103 church is presumptively possessed of the Spirit, in equ al measure with \line \up0 \expndtw0\charscalex100 itself. There must therefore be sympathy and mutual furtherance of each \line \up0 \expndtw0\charscalex100 ot her's welfare among churches, as among individual Christians \par\ pard\qj \li2520\ri1602\sb0\sl-280\slmult0\fi201 \up0 \expndtw-1\charscalex100 .I ndependence is qualified by interdependence. While each church is, in \up0 \expn dtw0\charscalex102 the last resort thrown upon its own responsibility in ascerta ining doctrine \up0 \expndtw0\charscalex106 and duty, it is to acknowledge the i ndwelling of the Holy Spirit in other \up0 \expndtw0\charscalex106 churches as w ell as in itself, and the value of the public opinion of the \up0 \expndtw-3\cha rscalex100 churches as an indication of the mind of the Spirit.\ul0\super\cf22\f 23\fs23 458 \par\pard\ql \li1800\sb226\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 FACTS FROM THE SCRIPTURES \par\pard\qj \li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expn dtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 It should be recognized that Paul as an apostle exercised a unique authority \line \up0 \expndtw0\charscalex100 o ver the churches, and that while the hierarchical churches contend for a \line \up0 \expndtw0\charscalex102 succession of apostles, there is abs olutely no authority for this from the \line \up0 \expndtw0\charscalex100 Scriptures. The Twelve were not apostles of the Body Church and there was no \li ne \up0 \expndtw0\charscalex102 succession among them, for they are destined to sit on twelve thrones judging \line \up0 \expndtw-2\charscalex100 the twelve tri bes of Israel. The only succession was that of Matthias who took the \line \up0 \expndtw-2\charscalex100 place of Judas to fill up the number twelve. When James was put to death no one \line \up0 \expndtw0\charscalex103 was appointed to tak e his place. Paul held a position of authority that no other \line \up0 \expndtw 0\charscalex103 man has held in this dispensation, but he was very slow to resor t to the use of \line \up0 \expndtw0\charscalex105 that power (\ul0\nosupersub\c f12\f13\fs24 1 Corinthians 4:21; 2 Corinthians 10:8\ul0\nosupersub\cf8\f9\fs24 ) . It is, therefore, out of the \line \up0 \expndtw0\charscalex104 question to ba se church government today upon apostolic power in a human \line \up0 \expndtw-2 \charscalex100 leader. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li18 00\sb72\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul 0\super\cf23\f24\fs19 458\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf 24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., pp. 926-928. \par\pard\ql \li1 0137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1 0137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 501 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz390\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g503}{\bkmkend Pg503}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1 608\sb98\sl-275\slmult0\fi281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\ f9\fs24 There is no instance in the New Testament where one local church interve ned \up0 \expndtw0\charscalex102 in the affairs of another. The Jerusalem Counci l (Acts 15) is no exception. This \up0 \expndtw0\charscalex100 council did not d ictate to any of Paul's churches, but rather sent a letter to them \up0 \expndtw 0\charscalex107 informing them that the Jerusalem church had not issued any orders \up0 \expndtw-3\charscalex100 commanding them to be circumcised or to keep the law of Moses. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\l

i1800\ri1608\sb1\sl-280\slmult0\fi280 \up0 \expndtw-1\charscalex100 There was co operation between Paul's churches. Witness the collection which \up0 \expndtw0\c harscalex104 he received from all of the Gentile churches for the relief of the poor saints in \up0 \expndtw-3\charscalex100 Jerusalem (\ul0\nosupersub\cf12\f13 \fs24 2 Corinthians 8:16-24\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\r i1609\sb261\sl-280\slmult0\fi300 \up0 \expndtw-1\charscalex100 The apostle Paul ordained elders in every church (\ul0\nosupersub\cf12\f13\fs24 Acts 14:23\ul0\no supersub\cf8\f9\fs24 ), and instructed \up0 \expndtw-1\charscalex100 Titus to do so too (\ul0\nosupersub\cf12\f13\fs24 Titus 1:5\ul0\nosupersub\cf8\f9\fs24 ). A s pointed out earlier, eider and bishop refer to the \up0 \expndtw0\charscalex10 0 same office. EIder denotes rank of office; bishop the duties of off ice. The \up0 \expndtw-3\charscalex100 overseer was to be a mature, older perso n. Scofield states: \par\pard\qj \li2520\ri1608\sb264\sl-276\slmult0\fi140 \up0 \expndtw-1\charscalex100 The eldership in the apostolic local churches was alway s plural. There is \line \up0 \expndtw-1\charscalex100 no instance of one eider in a local church. The functions of the elders are: \line \up0 \expndtw0\charsca lex104 to rule (1 Tim. 3:4, 5; 5:17), to guard the body of revealed truth fr om \line \up0 \expndtw0\charscalex100 perversion and error (Tit. 1:9), to "overs ee" the church as a shepherd his \line \up0 \expndtw0\charscalex100 flock (Acts 20:28;John 21:16; Heb. 13:17; i Pet. 5:2). Elders are made or \line \up0 \expndt w-2\charscalex100 "set" in the churches by the Holy Spirit (Acts 20:28), but gre at stress is laid \line \up0 \expndtw-3\charscalex100 upon their due \ul0\nosu persub\cf9\f10\fs24 appointment\ul0\nosupersub\cf8\f9\fs24 (Acts 14:23; Tit . \up0 \expndtw-3\charscalex100 1:5). At first they were \par\pard\qj \li252 0\ri1601\sb7\sl-273\slmult0 \up0 \expndtw0\charscalex100 ordained (Gr. \ul0\nosu persub\cf9\f10\fs24 cheirotoneo\ul0\nosupersub\cf8\f9\fs24 , "to elect," "to des ignate with the hand,") by an \up0 \expndtw-1\charscalex100 apostle; e.g. Acts 1 4:23; but in Titus and 1 Timothy the qualifications of an \up0 \expndtw0\charsca lex104 eider become part of the Scriptures for the guidance of the churches in \ up0 \expndtw-3\charscalex100 such appointment (1 Tim. 3:1-7).\ul0\super\cf22\f23 \fs23 459 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1601\sb9 \sl-276\slmult0\fi274 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The office of \ul0\nosupersub\cf9\f10\fs24 Deacon \ul0\nosupersub\cf8\f9\fs24 is mentioned in \ul0\nosupersub\cf12\f13\fs24 1 Timothy 3:8, 10, 12, 13\ul0\nosupe rsub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 Philippians \up0 \expndtw0\c harscalex100 1:1.\ul0\nosupersub\cf8\f9\fs24 The word means simply a serv ant. It is used thirty times in the New \up0 \expndtw0\charscalex100 Tes tament and is elsewhere translated \ul0\nosupersub\cf9\f10\fs24 minister \ul0\no supersub\cf8\f9\fs24 and\ul0\nosupersub\cf9\f10\fs24 servant\ul0\nosupersub\cf8 \f9\fs24 . As Vine points out, \up0 \expndtw-2\charscalex100 the word is used of domestic servants, civil rulers, followers of Christ in relation to \up0 \expnd tw0\charscalex100 their Lord, followers of Christ in relation to one another, se rvants of Christ in the \up0 \expndtw0\charscalex106 work of preaching and teach ing, those who serve in the churches, and false \up0 \expndtw-3\charscalex100 ap ostles, the servants of Satan.\ul0\super\cf22\f23\fs23 460 \par\pard\qj \li1800\ ri1608\sb264\sl-276\slmult0\fi264 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\ cf8\f9\fs24 The qualifications for the office of Deacon are given in 1 Timothy 3 , but nothing \line \up0 \expndtw-1\charscalex100 is said concerning their dutie s. The seven who were appointed to serve tables in \line \up0 \expndtw0\charscal ex100 \ul0\nosupersub\cf12\f13\fs24 Acts 6:3\ul0\nosupersub\cf8\f9\fs24 are oft en referred to as deacons, but they are not so called in Scripture. \line \up0 \ expndtw0\charscalex103 Apparently the Scripture allows for a great deal of latit ude in the duties of both \line \up0 \expndtw0\charscalex100 eider and deacon to accommodate to the varying situations and changing \line \up0 \expndt w0\charscalex103 conditions which have confronted the church down through the ce nturies. The \line \up0 \expndtw0\charscalex103 spiritual and moral standards al one remain unchanged. It is interesting to note \par\pard\ql \li1800\sb0\sl-230\ slmult0 \par\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 459\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 The Scofield Reference Bible\ul0\nosupersub\cf7\f8

\fs20 , op. cit., p. 1283. \par\pard\qj \li1800\ri1637\sb0\sl-240\slmult0 \up0 \ expndtw-1\charscalex100 \ul0\super\cf23\f24\fs19 460\ul0\nosupersub\cf7\f8\fs20 W. E. Vine, \ul0\nosupersub\cf24\f25\fs20 Expository Dictionary of New Testamen t Words\ul0\nosupersub\cf7\f8\fs20 (Old Tappan, N.J.: Fleming H. Revell Co., \u p0 \expndtw-2\charscalex100 1952), Vol. I, pp. 272, 273. \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b11\sl-230\slmult0 \up0 \expndtw-2\charscalex100 502 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz433\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g504}{\bkmkend Pg504}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 that Paul calls himself a \ul0\n osupersub\cf9\f10\fs24 diakonos\ul0\nosupersub\cf8\f9\fs24 in \ul0\nosupersub\ cf12\f13\fs24 2 Corinthians 3:6; 6:4; Ephesians 3:7; \line \up0 \expndtw-1 \charscalex100 Colossians 1:23, 25\ul0\nosupersub\cf8\f9\fs24 . He applies the w ord to Timothy in \ul0\nosupersub\cf12\f13\fs24 I Thessalonians 3:2\ul0\nosupers ub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 I \line \up0 \expndtw-1\charsc alex100 Timothy 4:12\ul0\nosupersub\cf8\f9\fs24 ; to Tychicus in \ul0\nosupersub \cf12\f13\fs24 Ephesians 6:21\ul0\nosupersub\cf8\f9\fs24 ; and to Epaphras in \u l0\nosupersub\cf12\f13\fs24 Colossians 1:7\ul0\nosupersub\cf8\f9\fs24 . \par\par d\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\f i268 \up0 \expndtw0\charscalex103 The English word \ul0\nosupersub\cf9\f10\fs24 pastor\ul0\nosupersub\cf8\f9\fs24 occurs but once in the Authorized New Testame nt \up0 \expndtw-2\charscalex100 (Ephesians 4:11), although the Greek word \ul0\ nosupersub\cf9\f10\fs24 poimeen\ul0\nosupersub\cf8\f9\fs24 occurs seventeen tim es and \up0 \expndtw0\charscalex104 is always elsewhere translated \ul0\nosupers ub\cf9\f10\fs24 shepherd\ul0\nosupersub\cf8\f9\fs24 . Referring again to the eld ers of the \up0 \expndtw0\charscalex102 church at Ephesus, Paul said: "Take heed therefore unto yourselves, and to all \up0 \expndtw0\charscalex102 the flock, o ver the which the Holy Ghost hath made you overseers (\ul0\nosupersub\cf9\f10\fs 24 bishops\ul0\nosupersub\cf8\f9\fs24 ) to \up0 \expndtw0\charscalex104 feed (ac t as shepherds) the church of God, which he hath purchased with his \up0 \expndt w0\charscalex100 own blood" (Acts 20:28). It is evident that not only are the el ders also bishops in \up0 \expndtw0\charscalex100 this passage, but they have th e duty of pastoring the flock. Thus, eider, bishop, \up0 \expndtw-3\charscalex10 0 and pastor all refer to the same office. \par\pard\qj \li1800\sb0\sl-270\slmul t0 \par\pard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi292 \up0 \expndtw-1\charscal ex100 Although Paul did not receive a salary or stipend from his churches, he pl ainly \line \up0 \expndtw-1\charscalex100 teaches that those who occupy themselv es in the ministry of the Word should be \line \up0 \expndtw-2\charscalex100 sup ported by those to whom the ministry is given \up0 \expndtw-2\charscalex 100 (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians \up0 \expndtw-3\charscalex100 9:7-18; \par\pard\qj \li1800\ri1608\sb5\sl-277\slmult0 \up0 \expndtw-1\charscale x100 Galatians 6:6; 1 Timothy 5:18\ul0\nosupersub\cf8\f9\fs24 ). Note particu larly 1 Corinthians 9:14: "Even so \up0 \expndtw0\charscalex107 hath the Lord ordained that they which preach the gospel should live of the \up0 \expndtw0\cha rscalex100 gospel." Paul recognized that the love of money was the root of all kinds of evil \up0 \expndtw0\charscalex102 (\ul0\nosupersub\cf12\f13\fs24 1 Tim othy 6:10\ul0\nosupersub\cf8\f9\fs24 ), and he was therefore most careful to saf

eguard himself from \up0 \expndtw0\charscalex108 criticism in taking money from the churches, but in spite of this he was still \up0 \expndtw-1\charscalex100 ac cused of avarice by some (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 11: 7-12; 12:15-18\ul0\nosupersub\cf8\f9\fs24 ). One of the \up0 \expndtw0\chars calex103 qualifications of elders is: "not greedy of filthy lucre" (1 Timothy 3:3). Love of \up0 \expndtw-3\charscalex100 money does not mix with the Christia n ministry. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi318 \up0 \expndtw 0\charscalex100 Church Membership: The only church membership of which the Bible speaks \up0 \expndtw0\charscalex106 is membership in the one Body of Christ. On e does not join this church, but \up0 \expndtw0\charscalex106 rather is joined t o it by the baptism of the Holy Spirit at the time of receiving \up0 \expndtw-1\ charscalex100 Christ as Savior. Believers thus become members of Christ (\ul0\no supersub\cf12\f13\fs24 1 Corinthians 6:15\ul0\nosupersub\cf8\f9\fs24 ), \up0 \ex pndtw-1\charscalex100 and members one of another (\ul0\nosupersub\cf12\f13\fs24 Ephesians 4:25\ul0\nosupersub\cf8\f9\fs24 ). Other references to membership \up0 \expndtw-2\charscalex100 in the Body of Christ are \ul0\nosupersub\cf12\f13\fs2 4 Romans 12:4, 5\ul0\nosupersub\cf8\f9\fs24 ; and \ul0\nosupersub\cf12\f13\fs24 Ephesians 5:30\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-275\slmu lt0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi263 \up0 \expndtw0\charscal ex104 Whereas the words \ul0\nosupersub\cf9\f10\fs24 member\ul0\nosupersub\cf8\f 9\fs24 and \ul0\nosupersub\cf9\f10\fs24 membership\ul0\nosupersub\cf8\f9\fs24 are not used in Scripture in \line \up0 \expndtw-1\charscalex100 relation to the local church, it is evident that there was something that set certain \line \up 0 \expndtw0\charscalex104 people apart as belonging to the church. When Paul add ressed a letter to the \line \up0 \expndtw-1\charscalex100 church of the Thes salonians he was not addressing it to a non-entity. The \line \up0 \exp ndtw-1\charscalex100 believers were joined together in some outward, visi ble manner. There are \line \up0 \expndtw0\charscalex102 groups such as the \ ul0\nosupersub\cf9\f10\fs24 Plymouth Brethren\ul0\nosupersub\cf8\f9\fs24 which oppose church membership, and \line \up0 \expndtw-1\charscalex100 yet they have such a very closely knit organization that a visitor to their assembly \line \up 0 \expndtw-2\charscalex100 must present a letter of commendation from another re cognized assembly before \line \up0 \expndtw0\charscalex102 he can partake of th e Lord's Supper. They have a membership but they do not \line \up0 \expndtw0\cha rscalex105 call it by that name, just as they have a church but choose rather to call it an \line \up0 \expndtw0\charscalex102 assembly. All churches, or assemb lies, or congregations have some means of \line \up0 \expndtw0\charscalex100 ide ntifying their adherents, whether they call them members or not, and whether \li ne \up0 \expndtw0\charscalex100 they have some official ceremony of joining or n ot. Most of the denominational \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f7\f8\fs20 503 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240 {\bkmkstart Pg505}{\bkmkend Pg505}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \ up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 and many of the ind ependent churches make water baptism a requisite for \line \up0 \expndtw0 \charscalex100 membership. Some churches accept and recognize baptism performed in other \line \up0 \expndtw0\charscalex103 churches and denominations, while ot hers require rebaptism in their particular \line \up0 \expndtw0\charscalex104 st yle and formula. For example, Berkhof states regarding the Reformed \li ne \up0 \expndtw-3\charscalex100 Churches: \par\pard\qj \li2520\ri1601\sb261\sl280\slmult0\fi134 \up0 \expndtw-1\charscalex100 They have generally recognize d the baptism of other churches, not \up0 \expndtw0\charscalex100 excludin g the Roman Catholics, and also the various sects, except in the \up0 \expndtw0\ charscalex104 case of churches and sects which denied the Trinity .... In genera l they \up0 \expndtw0\charscalex104 considered a baptism as valid which wa s administered by a duly \up0 \expndtw-3\charscalex100 accredited minister a nd in the name of the triune God.\ul0\super\cf22\f23\fs23 461 \par\pard\qj \li18

00\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersu b\cf8\f9\fs24 Due to the inroads of theological radicalism in many of the large Protestant \line \up0 \expndtw0\charscalex100 denominations many sincere Bibl e-believing Christians have withdrawn and \line \up0 \expndtw-1\charscalex10 0 formed themselves into independent churches. Such churches draw up their own \ line \up0 \expndtw-1\charscalex100 doctrinal statements and constitutions and pr esent a wide spectrum of practices. \line \up0 \expndtw0\charscalex100 Some of these groups require water baptism for membership, many make \line \up0 \expndtw-2\charscalex100 baptism optional, and some do not practice baptism at all. One denomination, the \line \up0 \expndtw0\charscalex100 Society of Friends , more commonly known as Quakers, does not practice water \line \up0 \expndtw-1\ charscalex100 baptism. The churches associated with the Grace Gospel Fellowship likewise do \line \up0 \expndtw-1\charscalex100 not practice this religious rite. These independent, fundamental, evangelical \line \up0 \expndtw0\chars calex100 churches usually accept into membership all who make a sincere professi on of \line \up0 \expndtw0\charscalex100 faith in Jesus Christ, who agree to the major doctrines of the Christian faith, and \line \up0 \expndtw-1\charscalex100 who manifest a consistent Christian character. In general, independent churches \line \up0 \expndtw0\charscalex100 have moved away from the formalism and ritua lism of the staid denominational \line \up0 \expndtw-1\charscalex100 churches to a more simple type of organization and service. As a rule they stress \line \up 0 \expndtw-1\charscalex100 evangelism, are usually premillennial, and often accept to some extent the \line \up0 \expndtw0\charscalex103 dispensationa l principle of interpreting the Scriptures. They usually place \line \up 0 \expndtw0\charscalex106 emphasis upon becoming members of the Body of Christ r ather than simply \line \up0 \expndtw-3\charscalex100 membership in the local as sembly. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb20\sl-379\ slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 72\ul0\nosuper sub\cf20\f21\fs32 ERRONEOUS VIEWS CONCERNING THE CHURCH \par\pard\qj \li1800\sb 0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb196\sl-273\slmult0\fi268 \up0 \exp ndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In discussing the doctrine o f the Church as the Body of Christ thus far \up0 \expndtw0\charscalex10 2 numerous references have of necessity been made to false or defective views. \ up0 \expndtw-2\charscalex100 Our purpose in this chapter will be to bring all of these views together, and where \up0 \expndtw-3\charscalex100 necessary, to tre at them more fully. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\ch arscalex100 \ul0\nosupersub\cf6\f7\fs24 THAT THE CHURCH IS SPIRITUAL ISRAEL \par \pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult 0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 This is one of the chief tenets of Covenant Theology. Most Covenant \line \up0 \expn dtw0\charscalex105 theologians are A-millennial and must therefore argue that the present \line \up0 \expndtw-2\charscalex100 dispensation is the final one in which all of the Old Testament promises must find \par\pard\ql \li1800\s b0\sl-230\slmult0 \par\pard\ql\li1800\sb212\sl-230\slmult0 \up0 \expndtw-2\chars calex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 461\ul0\nosupersub\cf7 \f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8 \fs20 p. 631. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charsca lex100 504 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz374\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}}

}}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g506}{\bkmkend Pg506}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 their fulfillment. These promises we re made to Israel; hence the Church must be \up0 \expndtw0\charscalex102 spiritu al Israel, since the Church comprises God's people today. Not only must \up0 \ex pndtw0\charscalex105 Israel be spiritualized to mean Gentiles, but the physical and material earthly \up0 \expndtw-1\charscalex100 promises must be spiritualize d to mean purely spiritual blessings in heaven. This \up0 \expndtw0\charscalex10 0 type of \ul0\nosupersub\cf9\f10\fs24 spiritualizing\ul0\nosupersub\cf8\f9\fs24 interpretation (there is nothing spiritual about it) is forced to \up0 \expndt w0\charscalex102 make the Scripture mean something different from what it says. Pentecost, for \up0 \expndtw-3\charscalex100 example, quotes Amillennialist Alli s: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1603\sb14\sl-27 3\slmult0\fi134 \up0 \expndtw0\charscalex104 Carrying to an almost unprecedented extreme that literalism which is \up0 \expndtw0\charscalex103 characteristic of Millenarianism, they insist that Israel must mean Israel, \up0 \expndtw0\charsc alex101 and that the kingdom promises in the Old Testament concern Israel and \u p0 \expndtw-3\charscalex100 are to be fulfilled to Israel literally.\ul0\super\c f22\f23\fs23 462 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1 608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f 9\fs24 But if Israel doesn't mean Israel, how can we be sure that any word means \up0 \expndtw-1\charscalex100 what it purports to mean? There are some Covenant Theologians who, strangely \up0 \expndtw0\charscalex106 enough, are Premillenni al. Ryrie states their position in treating the views of \up0 \expndtw-3\charsca lex100 George E. Ladd: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li25 20\ri1603\sb14\sl-273\slmult0\fi134 \up0 \expndtw-1\charscalex100 ...he declare s that "although the Church is spiritual Israel, the New \up0 \expndtw2\charscalex100 Testament teaches that literal Israel is yet to be saved." In ot her words, he \up0 \expndtw0\charscalex105 distinguishes the Church and Israel i n the future millennial age, but he \up0 \expndtw-3\charscalex100 does not disti nguish them in the present age.\ul0\super\cf22\f23\fs23 463 \par\pard\qj \li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi272 \up0 \ex pndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Another way of saying that the Church is spiritual Israel is to say that "the New \up0 \expndtw0\charscalex100 Testament Church is essentially one with the Church of the old dispensation,''\ ul0\super\cf22\f23\fs23 464 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 as Berkhof states it, or, "The Church under the New Dispensation is identi cal with \up0 \expndtw0\charscalex104 that under the Old,\u8221? \ul0\super\cf22 \f23\fs23 465\ul0\nosupersub\cf8\f9\fs24 as Hodge puts it. Actually, according to this view, God \up0 \expndtw0\charscalex102 had a spiritual Israel from the b eginning of the human race, which was at least \up0 \expndtw-3\charscalex100 twe nty-five hundred years before there was a natural Israel. \par\pard\qj \li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi396 \up0 \expn dtw0\charscalex100 On the one hand, it should be noted that the Bible does speak of Israel as a \line \up0 \expndtw0\charscalex100 church; it does speak of "the Israel of God" (Galatians 6:16); it does say "For he \line \up0 \expndtw-2\char scalex100 is not a Jew, which is one outwardly; neither is that circu mcision, which is \line \up0 \expndtw0\charscalex100 outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is \line \up0 \expndtw0\ch arscalex105 that of the heart, in the spirit, and not in the letter," (Romans 2: 28, 29), and it \line \up0 \expndtw0\charscalex102 does say, "For they are not a ll Israel, which are of Israel," (Romans 9:6), but in \line \up0 \expndtw0\chars calex102 each case the apostle is speaking about actual, literal Israelites and not saved \line \up0 \expndtw0\charscalex100 Gentiles. Simply being a natural de scendant of Abraham, or being circumcised, \line \up0 \expndtw0\charscalex106 ne ver saved any one, either in past dispensations or the present. There has \line \up0 \expndtw0\charscalex102 always been a spiritual remnant in Israel, and that is the meaning of the above \line \up0 \expndtw-3\charscalex100 Scriptures. \pa

r\pard\qj \li1800\sb0\sl-230\slmult0 \par\pard\qj\li1800\sb0\sl-230\slmult0 \par \pard\qj\li1800\sb0\sl-230\slmult0 \par\pard\qj\li1800\ri2639\sb12\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 462\ul0\nosupersub\cf7\f8\fs20 J. Dwight Pentecost, \ul0\nosupersub\cf24\f25\f s20 Things to Come\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Dunham Publishing Co., 1966), p. 86. \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 463\ul 0\nosupersub\cf7\f8\fs20 Charles C. Ryrie, \ul0\nosupersub\cf24\f25\fs20 Dispen sationalism Today\ul0\nosupersub\cf7\f8\fs20 (Chicago: Moody Press, 1968), p. 4 6, footnote. \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 464\ul0\nosu persub\cf7\f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosuper sub\cf7\f8\fs20 p. 571. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw3\charscalex100 \ul0\super\cf23\f24\fs19 465\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. III, p. 549. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 50 5 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz381\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g507}{\bkmkend Pg507}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi350 \up0 \ex pndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 On the other hand the Scriptur e plainly distinguishes between Israel as either \line \up0 \expndtw-1\charscale x100 a nation, a church, or the people of God, and that company of God's people who \line \up0 \expndtw0\charscalex100 are called "the Church which is His Body. " Paul states that Israel at the present \line \up0 \expndtw0\charscalex100 has fallen, has been has been broken off, has become an enemy of the present \line \ up0 \expndtw0\charscalex102 Church, and will yet be restored to God's favor and saved (Romans 11). So far \line \up0 \expndtw0\charscalex104 from the Body of Ch rist being Israel, Paul states that in Christ's Body there is \line \up0 \expndt w-1\charscalex100 neither Jew nor Greek (\ul0\nosupersub\cf12\f13\fs24 Galatians 3:28; Colossians 3:11\ul0\nosupersub\cf8\f9\fs24 ). Paul was an Israelite in \l ine \up0 \expndtw0\charscalex100 the flesh, and many such Israelites were saved, but in the Body all such \line \up0 \expndtw0\charscalex105 distin ctions were obliterated. Not one passage in the New Testament can be \line \up0 \expndtw-2\charscalex100 produced where saved Gentiles are called Israelites of any description. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf6\f7\fs24 THAT THE CHURCH OF MATTHEW 16:18 IS THE BOD Y OF CHRIST \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\s b10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs2 4 This passage is one of the chief proof-texts of Roman Catholics. Protestant \u p0 \expndtw0\charscalex104 commentators, ignorant of the dispensational principl e of interpretation, have \up0 \expndtw0\charscalex100 been led into all kinds o f vagaries of interpretation in an effort to answer Rome's \up0 \expndtw0\charsc alex104 claim. They have robbed Peter and the Eleven of all of the apostolic aut hority \up0 \expndtw0\charscalex100 given to them by Christ, claiming that these apostles had no more authority than \up0 \expndtw0\charscalex100 any other beli ever, and that the powers of binding and loosing mean simply that \up0 \expndtw2\charscalex100 people are forgiven or remain unforgiven depending on th eir acceptance or \up0 \expndtw-1\charscalex100 rejection of the gospel, and t

hat we exercise these powers whenever we witness \up0 \expndtw-3\charscalex100 t he gospel to the unsaved. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\l i1800\ri1608\sb9\sl-276\slmult0\fi283 \up0 \expndtw0\charscalex102 If it can be proved that the Church in this context is the prophesied Kingdom \line \up0 \exp ndtw0\charscalex105 Church and not the unprophesied Body Church of this dispensa tion, then we \line \up0 \expndtw0\charscalex100 have no need to water down the authority given to the apostles and at the same \line \up0 \expndtw0\charscalex1 04 time Rome's claims are seen to be baseless. The fact that this passage does \ line \up0 \expndtw0\charscalex100 have reference to the Messianic Kingdom is evi dent from the next verse: "And I \line \up0 \expndtw0\charscalex103 will give un to thee (Peter) the keys of the kingdom of the heavens." This is the \line \up0 \expndtw0\charscalex100 kingdom which was promised in the Old Testament and proc laimed by Christ to \line \up0 \expndtw0\charscalex102 be at hand. Later on, in the Olivet discourse, when the Lord was relating those \line \up0 \expndtw0\char scalex105 events which would immediately precede His second coming, He spoke the \line \up0 \expndtw0\charscalex105 parable of the fig tree, which doubtless rep resents the restoration of national \line \up0 \expndtw-2\charscalex100 Israel: \par\pard\qj \li2520\ri1608\sb261\sl-280\slmult0\fi148 \up0 \expndtw0\charscalex 100 Behold the fig tree, and all the trees: when they now shoot forth, ye see \u p0 \expndtw-2\charscalex100 and know of your own selves that summer is now nigh at hand. So \up0 \expndtw-1\charscalex100 likewise, when ye see these things come to pass, know ye that the \up0 \expndtw0\charscalex10 4 kingdom of God is nigh at hand. Verily I say unto you, This generation \up0 \e xpndtw0\charscalex103 shall not (\ul0\nosupersub\cf9\f10\fs24 may not\ul0\nosupe rsub\cf8\f9\fs24 , the Greek particle, \ul0\nosupersub\cf9\f10\fs24 an\ul0\nosup ersub\cf8\f9\fs24 , indicates a condition must be \up0 \expndtw-3\charscalex100 fulfilled) pass away, till all be fulfilled. (Luke 21:29-32) \par\pard\qj \li180 0\ri1608\sb266\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex102 Thus, the Kingd om Church which Christ was building, and to which He gave \line \up0 \expndtw0\c harscalex103 Peter the keys, was to be realized after the second coming when the kingdom \line \up0 \expndtw0\charscalex105 would again be nigh at hand. The ful fillment was doubtless conditioned upon \line \up0 \expndtw-1\charscalex100 Isra el's acceptance of their Messiah. Because Israel rejected, this Kingdom \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 506 \par\pard\sect\ sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg508}{\bkmkend Pg 508}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmul t0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1604\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex100 \u l0\nosupersub\cf8\f9\fs24 Church has been put in abeyance and its future establi shment will be preceded \line \up0 \expndtw0\charscalex104 by the signs of Chris t's second coming. No doubt Peter began this ministry of \line \up0 \expndtw0\ch arscalex100 offering the Kingdom to Israel at Pentecost, and no doubt the Church at \line \up0 \expndtw-1\charscalex100 Pentecost was that spoken of in \ul0\nosupersub\cf12\f13\fs24 Matthew 16:18\ul0\nosupersub\cf8\f9\fs24 , but we know that Israel rejected \line \up0 \expndtw0\charscalex103 and that God th en raised up a new apostle to whom He gave the revelation of \line \up0 \expndtw -2\charscalex100 His secret purpose to call out a hitherto unannounced company o f redeemed, the \line \up0 \expndtw-1\charscalex100 Body of Christ. This new Bod y is not Israel. It does not have twelve tribes. There \line \up0 \expndtw0\char scalex103 will not be twelve thrones with twelve apostles judging the twelve tri bes of the \line \up0 \expndtw0\charscalex102 Body of Christ. But there will be twelve tribes in the Kingdom Church when it is \line \up0 \expndtw-1\charscalex1 00 established upon earth, and there will be twelve judges sitting upon those tw elve \line \up0 \expndtw0\charscalex103 thrones, exercising the authority that C hrist delegated to them. There is a vast \line \up0 \expndtw0\charscalex100 diff erence between a rule on a throne or a judge upon a bench and the common \line \ up0 \expndtw-2\charscalex100 run of people. Rome has tried to assume this eccles iastical authority for its popes \line \up0 \expndtw0\charscalex105 and priests.

Their mistake and that of most Protestants has been in failing to \line \up0 \e xpndtw0\charscalex101 understand that the Church of Matthew \up0 \expndtw0\ charscalex105 16:18 is not the Church of this \par\pard\ql \li1800\sb1\sl256\slmult0 \up0 \expndtw-2\charscalex100 dispensation, but of that of the Kingd om with which Christ so clearly identified it. \par\pard\ql \li1800\sb0\sl-276\s lmult0 \par\pard\ql\li1800\sb12\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul 0\nosupersub\cf6\f7\fs24 THAT THE CHURCH AT PENTECOST IS THE BODY OF CHRIST \par \pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmul t0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 This error has of necessity been answered in the previous argument above. \line \up0 \expndtw0 \charscalex100 The little flock or church of Israelites which Christ gathered ar ound Him was the \line \up0 \expndtw0\charscalex100 nucleus of the Church of whi ch He spoke in Matthew 16:18 and it is the Church \line \up0 \expndtw0\charscale x102 which was in existence on the day of Pentecost and the Church to which thre e \line \up0 \expndtw0\charscalex105 thousand more Israelites were added on that day. The writer to the Hebrews \line \up0 \expndtw0\charscalex102 recalls that the people of that day had tasted of the powers of \ul0\nosupersub\cf9\f10\fs24 the age to come \line \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 ( \ul0\nosupersub\cf12\f13\fs24 Hebrews 6:5\ul0\nosupersub\cf8\f9\fs24 ). The age to come is the yet future millennial age. The Church of \line \up0 \expndtw0\cha rscalex100 Pentecost is thus related to the millennial age and not to this dispe nsation of the \line \up0 \expndtw-3\charscalex100 mystery. \par\pard\qj \li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\fi268 \up0 \ex pndtw0\charscalex105 Very naturally the question will be asked, What happened to that Church? \line \up0 \expndtw-1\charscalex100 Christ stated that "the ga tes of hell should not prevail against His Church" \line \up0 \expndtw0\ charscalex102 (Matthew 16:18). This has been taken to mean that Satan would not be able to \line \up0 \expndtw0\charscalex103 overthrow the Church or be able to corrupt the doctrine of the Church. But the \line \up0 \expndtw-1\charscalex100 word \ul0\nosupersub\cf9\f10\fs24 hell\ul0\nosupersub\cf8\f9\fs24 here is \ul0 \nosupersub\cf9\f10\fs24 Hades\ul0\nosupersub\cf8\f9\fs24 , the place of the dea d. Neither the lake of fire nor Hades \line \up0 \expndtw0\charscalex102 are rul ed over by Satan. Christ knew that many of those who were to comprise \line \up0 \expndtw0\charscalex100 His Kingdom Church would die as martyrs, but death (Had es) would not prevail \line \up0 \expndtw0\charscalex100 over them, for they wou ld be raised from the dead. It will be in resurrection that \line \up0 \expndtw0 \charscalex100 the Twelve will rule with Christ in His Kingdom Church. God's pur pose with that \line \up0 \expndtw-1\charscalex100 Church has not been defeated but simply delayed, and the delay, of course, was \line \up0 \expndtw-2\charscal ex100 part of His purpose, while He calls out the Church of the present dispensa tion. \par\pard\qj \li1800\ri1603\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex 104 \ul0\nosupersub\cf6\f7\fs24 THAT THE BODY CHURCH OF ROMANS AND CORINT HIANS IS A \up0 \expndtw-3\charscalex100 DIFFERENT BODY FROM THAT OF EPHESIANS AND COLOSSIANS \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri16 08\sb37\sl-260\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 This view is sometimes called the \ul0\nosupersub\cf9\f10\fs24 Two Body T heory\ul0\nosupersub\cf8\f9\fs24 and is advocated by those \line \up0 \expndtw2\charscalex100 dispensationalists who claim that the Body of Christ of the Acts period was \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\s l-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 507 \par \pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg509}{ \bkmkend Pg509}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\s l-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl274\slmult0 \par\pard\qj\li1800\ri1604\sb118\sl-274\slmult0 \up0 \expndtw0\chars calex100 \ul0\nosupersub\cf8\f9\fs24 identical with the Church at Pentecost and that the Church of the Mystery or the \line \up0 \expndtw0\charscalex100 Mystery Body of Christ came into existence only after Acts 28:28. Since there is \line \up0 \expndtw0\charscalex105 no indication in Scripture that the Body of Christ of Romans and Corinthians \line \up0 \expndtw0\charscalex102 ceased to exist aft

er Acts 28, there must have been two Bodies of Christ at the \line \up0 \expndtw 0\charscalex104 time Paul wrote Ephesians according to this theory. But Paul pla inly states in \line \up0 \expndtw0\charscalex100 Ephesians 4:4 there is but ONE Body. Not only does this theory contradict Paul, \line \up0 \expndtw-1\charscal ex100 but it creates many other difficulties. If two different Bodies existed in Paul's day, \line \up0 \expndtw0\charscalex100 do they still exist today? And i f so, how does one tell to which Body he belongs? \line \up0 \expndtw-1\charscal ex100 There is much speculation in answering these questions. Some suppose that the \line \up0 \expndtw0\charscalex105 two bodies still exist and that membershi p in the Mystery Body is dependent \line \up0 \expndtw0\charscalex102 upon accep tance of the teaching about the mystery. Others think that the Acts \line \up0 \ expndtw0\charscalex100 Body gradually died out with the death of that generation . Still others teach that \line \up0 \expndtw0\charscalex104 members of the Acts Body became members of the Mystery Body. This is all \line \up0 \expndtw0\chars calex102 speculation, as is the theory itself that a new Body began after the cl ose of the \line \up0 \expndtw0\charscalex103 Acts. We have already given eviden ce for the basic unity of the entire Pauline \line \up0 \expndtw-3\charscalex100 revelation, which is a sufficient answer to this argument. \par\pard\ql \li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\chars calex100 \ul0\nosupersub\cf6\f7\fs24 THAT THE CHURCH IS SIMPLY A HUMAN ORGANIZAT ION \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-2 75\slmult0\fi290 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Since there are many different church organizations and denominations in the \line \u p0 \expndtw0\charscalex106 world, those who hold this view must face the questio n: Which one of these \line \up0 \expndtw-1\charscalex100 organizations is the t rue Church? Various churches and denominations have laid \line \up0 \expndtw0\ch arscalex103 claim to being the only true church of Christ upon earth. However, a ll of these \line \up0 \expndtw0\charscalex106 groups fail to see the disti nction between the outward, human church \line \up0 \expndtw-2\charscalex10 0 organizations, and the inward, spiritual Church which is the Body of Christ. T here \line \up0 \expndtw0\charscalex100 is no single outward, visible true Churc h of Christ upon the earth, although there \line \up0 \expndtw0\charscalex103 ma y be churches where all of the members are also members of the one true \line \u p0 \expndtw-3\charscalex100 spiritual church. \par\pard\qj \li1800\sb0\sl-275\sl mult0 \par\pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi266 \up0 \expndtw-2\chars calex100 Although ecumenism speaks a great deal about the one true church and wo rks \up0 \expndtw0\charscalex100 to bring all segments of Christendom together i n one church, it is evident that its \up0 \expndtw0\charscalex100 leaders give l ittle or no place to the spiritual Body of Christ. Their whole strategy \up0 \ex pndtw0\charscalex107 is to bring about a union of all visible church organizatio ns under one huge \up0 \expndtw-3\charscalex100 religious machine. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi263 \up0 \expndtw0\charscalex100 Whether C hristians intend to give the impression that the Church is a human \up0 \expndtw 0\charscalex102 organization, the great majority of unbelievers doubtless have t his impression, \up0 \expndtw-1\charscalex100 and are stumbled when they discove r sin, intolerance, and inconsistency in local \up0 \expndtw0\charscalex100 chur ch organizations. They do not realize that the great majority of such "church \u p0 \expndtw-3\charscalex100 members" are not members of the Body of Christ. \par \pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi318 \up0 \expndtw0\charscalex100 This view not only leads to unscriptural religious programs for the church and \ line \up0 \expndtw0\charscalex104 often causes unbelievers to stumble, but it gi ves false hopes to many people. \line \up0 \expndtw0\charscalex100 There are dou btless multitudes of people who suppose that they are saved and \line \up0 \expn dtw0\charscalex102 on their way to heaven because they have joined the church, n ot realizing that \line \up0 \expndtw-2\charscalex100 church organizations are n ot identical with the one true Church of the Bible. \par\pard\ql \li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex 100 \ul0\nosupersub\cf7\f8\fs20 508 \par\pard\sect\sectd\fs24\paperw12240\paperh 15840\pard\sb0\sl-240{\bkmkstart Pg510}{\bkmkend Pg510}\par\pard\ql \li1800\sb0\

sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl -276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-2 76\slmult0 \par\pard\ql\li1800\sb92\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THAT THE CHURCH IS ONLY A SPIRITUAL ORGANISM \par\p ard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1612\sb10\sl-275\slmult0 \fi280 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In the light of what has just been said, this view might seem to be the correct \up0 \expndtw0\c harscalex100 one. No doubt it is much nearer the truth than the above view. But it is defective \up0 \expndtw-1\charscalex100 in that it assumes that an organis m cannot have organization. This is the view of \up0 \expndtw-2\charscalex100 gr oups which oppose church membership, church organization, paid pastors, etc. \up 0 \expndtw-3\charscalex100 In commenting on one of these groups Strong states: \ par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1603\sb11\sl-275\sl mult0\fi134 \up0 \expndtw0\charscalex104 The Plymouth Brethren dislike church or ganizations, for fear they will \up0 \expndtw0\charscalex100 become machines; they dislike ordained ministers, for fear they will \up0 \expndtw-1\chars calex100 become bishops .... The Plymouth Brethren would "unite Christendom by \ up0 \expndtw0\charscalex102 its dismemberment, and do away with all sects by the creation of a new \up0 \expndtw0\charscalex108 sect, more narrow and bitter in its hostility to existing sects than any \up0 \expndtw0\charscalex104 other." Ye t the tendency to organize is so strong in human nature, that \up0 \expndtw0\cha rscalex103 even Plymouth Brethren, when they meet regularly together, fall into an \up0 \expndtw0\charscalex104 informal, if not a formal, organization; certain teachers and leaders are \up0 \expndtw0\charscalex100 tacitly recognized as officers of the body; committees and rules are \up0 \expndtw-3\charscalex 100 unconsciously used for facilitating business. \ul0\super\cf22\f23\fs23 466 \ par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\sl mult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The idea of organization is not incompatible with an organism; in fact, every \up0 \expndtw -1\charscalex100 organism has organization also. We can have organization apart from organism, \up0 \expndtw0\charscalex100 but there can hardly be organism apa rt from organization. Paul bases his whole \up0 \expndtw0\charscalex100 analogy in I Corinthians 12:12-27 upon the organization within the human body, \up0 \exp ndtw-1\charscalex100 each member in its appointed place doing its appointed work . Christians who are \up0 \expndtw0\charscalex100 working together for a common goal need to be organized to the extent needed \up0 \expndtw-3\charscalex100 to place responsibility and give needed direction. \par\pard\ql \li1800\sb0\sl-379\ slmult0 \par\pard\ql\li1800\sb41\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0 \nosupersub\cf16\f17\fs48 73\ul0\nosupersub\cf20\f21\fs32 THE LORD'S SUPPER -HISTORICAL VIEWS \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 608\sb31\sl-276\slmult0\fi319 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 The subjects of the Lord's Supper and Water Baptism are usually designate d \line \up0 \expndtw0\charscalex100 as the Sacraments or the Ordinances o f the Church in theological works. \line \up0 \expndtw0\charscalex103 Howev er, the word \ul0\nosupersub\cf9\f10\fs24 sacrament\ul0\nosupersub\cf8\f9\fs24 is not a scriptural term and its connotations are \line \up0 \expndtw0\charscale x104 foreign to the Scripture. The word \ul0\nosupersub\cf9\f10\fs24 ordinance\u l0\nosupersub\cf8\f9\fs24 , while a Scriptural term and one \line \up0 \expndtw2\charscalex100 which perhaps fits water baptism, is not descriptive of the Lord 's Supper. It is true \line \up0 \expndtw0\charscalex100 that the Authorized Ver sion uses the word \ul0\nosupersub\cf9\f10\fs24 ordinances\ul0\nosupersub\cf8\f9 \fs24 in 1 Corinthians 11:2, but \line \up0 \expndtw-2\charscalex100 the word i s \ul0\nosupersub\cf9\f10\fs24 paredoka\ul0\nosupersub\cf8\f9\fs24 , which is tr anslated in its other twelve occurrences \ul0\nosupersub\cf9\f10\fs24 tradition\ ul0\nosupersub\cf8\f9\fs24 . \line \up0 \expndtw0\charscalex100 The verb, \ul0\n osupersub\cf9\f10\fs24 paradidomi\ul0\nosupersub\cf8\f9\fs24 , means to deliver, and is also used in the above verse, so \line \up0 \expndtw0\charscalex102 that Paul actually says: "keep the things delivered, as I \ul0\nosupersub\cf9\f10\fs 24 delivered\ul0\nosupersub\cf8\f9\fs24 them to you." \line \up0 \expndtw-1\cha rscalex100 He uses identical expressions regarding the gospel and the L

ord's Supper. \line \up0 \expndtw0\charscalex102 Concerning the gospel he says: "For I delivered unto you first of all that which I \line \up0 \expndtw0\charsc alex100 also received" (1 Corinthians 15:3). Concerning the Supper he said: "For I have \line \up0 \expndtw0\charscalex100 received of the Lord that which I als o \ul0\nosupersub\cf9\f10\fs24 delivered\ul0\nosupersub\cf8\f9\fs24 unto you" ( 1 Corinthians 11:23). \line \up0 \expndtw0\charscalex100 Therefore the Lord's Su pper is no more a religious ordinance than is the gospel. \par\pard\ql \li1800\s b0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 466\ul0\nosupersub\cf7\ f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs2 0 ., pp. 895, 896. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 509 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz446\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g511}{\bkmkend Pg511}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 The usual word for ordinance is \ul0\ nosupersub\cf9\f10\fs24 dogma\ul0\nosupersub\cf8\f9\fs24 . Paul states that Chri st "blotted out the \line \up0 \expndtw0\charscalex102 handwriting of \ul0\nosup ersub\cf9\f10\fs24 dogmas\ul0\nosupersub\cf8\f9\fs24 ... nailing it to His cross " (Colossians 2:14), and that He \line \up0 \expndtw0\charscalex102 abolished in His flesh the enmity, even the law of commandments contained in \line \up0 \exp ndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs24 dogmas\ul0\nosupersub\cf8\f9\fs 24 " (Ephesians 2:15). When we grasp the meaning of Christ's work upon \line \up 0 \expndtw-2\charscalex100 the cross, we understand that He abolished religious ordinances as far as we are \line \up0 \expndtw-2\charscalex100 concerned. There fore the Lord's Supper is in no sense a \ul0\nosupersub\cf9\f10\fs24 dogma\ul0\n osupersub\cf8\f9\fs24 or ordinance. \par\pard\qj \li1800\sb0\sl-280\slmult0 \pa r\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 Ne ither is the Lord's Supper a sacrament. \ul0\nosupersub\cf9\f10\fs24 The Interna tional Standard Bible \up0 \expndtw-3\charscalex100 Encyclopedia\ul0\nosupersub\ cf8\f9\fs24 states: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520 \ri1611\sb13\sl-273\slmult0\fi120 \up0 \expndtw0\charscalex108 In the Gr NT, how ever, there is no word nor even any general idea \up0 \expndtw0\charscalex100 co rresponding to "sacrament," nor does the earliest history of Christianity \up0 \ expndtw-1\charscalex100 afford any trace of the application of the term to certain rites of the \up0 \expndtw-3\charscalex100 church.\ul0\super\cf2 2\f23\fs23 467 \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charsca lex100 \ul0\nosupersub\cf8\f9\fs24 Strangely enough, the same article later on s tates: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1607\sb10\s l-275\slmult0\fi146 \up0 \expndtw-2\charscalex100 In the NT the sacraments are p resented as means of grace. Forgiveness \line \up0 \expndtw0\charscalex100 (Acts 2:38), cleansing (Eph. 5:25f), spiritual quickening (Col. 2:12) are \line \up0 \expndtw0\charscalex107 associated with Baptism; the Lord's Supper is declared to be a \line \up0 \expndtw0\charscalex105 participation in the bo dy and blood of Christ (1 Cor. 10:16). So far all \line \up0 \expndtw-3\charsc alex100 Christians are agreed; but wide divergence shows itself thereafter. \par \pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1605\sb7\sl-277\slmult

0 \up0 \expndtw0\charscalex103 If there is no general idea of sacrament in eithe r the Greek New Testament or \up0 \expndtw0\charscalex105 early Christianity, it seems odd to state that in the New Testament the Lord's \up0 \expndtw-1\charsca lex100 Supper and Baptism are sacraments, and stranger yet to state that all Chr istians \up0 \expndtw-2\charscalex100 are agreed that they are sacraments and th e means whereby the grace of God is \up0 \expndtw0\charscalex100 received. A ver y large segment of Protestantism denies that these two practices \up0 \expndtw0\ charscalex104 are a means of grace. Strong expresses this fact when he states: " In contrast \up0 \expndtw0\charscalex100 with this characteristically Protestant view, the Romanist regards the ordinances \up0 \expndtw-3\charscalex100 as actu ally conferring grace and producing holiness.''\ul0\super\cf22\f23\fs23 468 \par \pard\qj \li1800\ri4564\sb30\sl-560\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 FOUR DISTINCT VIEWS ON THE LORD'S SUPPER \up0 \expndtw-3\c harscalex100 Transubstantiation \par\pard\qj \li1800\ri1603\sb215\sl-276\slmult0 \fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 This is the teac hing of the Roman Catholic Church. It holds that when the \up0 \expndtw0\charsca lex102 priest consecrates the bread and wine these elements are transmuted into the \up0 \expndtw-1\charscalex100 actual body and blood of Christ and cea se to be bread and wine. Roman \up0 \expndtw-2\charscalex100 theology, whi ch spiritualizes so much of the Scripture, insists on strict literalism of \up0 \expndtw0\charscalex102 the words of Christ: "Take, eat; this is my body .... Th is is my blood of the New \up0 \expndtw-1\charscalex100 Testament" (Mark 14:22, 24). A. A. Hodge quotes some authoritative statements \up0 \expndtw-3\charscalex 100 of Roman doctrine: \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li18 00\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri5148\sb134\sl-240\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 467\ul0\nos upersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 International Standard Bible Encyclopedia\ul0\nosupersub\cf7\f8\fs20 , op. cit., p. 2636. \up0 \expndtw-3\cha rscalex100 \ul0\super\cf23\f24\fs19 468\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0 \nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 930. \par\par d\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 510 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz394\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g512}{\bkmkend Pg512}\par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520 \sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\s b0\sl-275\slmult0 \par\pard\qj\li2520\ri1606\sb113\sl-275\slmult0\fi76 \up0 \exp ndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 "Conc. Trident," Sess. 7, can. 1 -If any one saith that the sacraments of \line \up0 \expndtw-1\charscalex100 the New Law, were not all instituted by Jesus Christ, our Lord, or that they \line \up0 \expndtw0\charscalex100 are more or less than seven, to wit, Baptism, Confi rmation, the Eucharist, \line \up0 \expndtw-1\charscalex100 Penance, Extreme Unc tion, Orders, and Matrimony; or even that any one \line \up0 \expndtw-2\charscal ex100 of these seven is not truly and properly a sacrament; let him be anathema. \par\pard\qj \li2520\ri1603\sb261\sl-280\slmult0\fi105 \up0 \expndtw0\charscale x105 Can. 4.-If any one saith that the sacraments of the New Law are not \up0 \ expndtw-1\charscalex100 necessary unto salvation, but superfluous; and tha t, without them, or \up0 \expndtw0\charscalex105 without the desire thereof, men obtain of God, through faith alone, the \up0 \expndtw0\charscalex105 grace o f justification (though all the sacraments are not necessary for \up0 \expndtw-

3\charscalex100 every individual); let him be anathema.\ul0\super\cf22\f23\fs23 469 \par\pard\qj \li1800\ri1608\sb266\sl-273\slmult0\fi309 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 We believe that the literal sense of the Scr ipture is always to be understood if \up0 \expndtw-1\charscalex100 there is noth ing to indicate a figurative meaning. In this case there is a great deal \up0 \e xpndtw0\charscalex106 to indicate that Christ did not give His actual body and b lood to the disciples \up0 \expndtw-3\charscalex100 when He instituted the Suppe r. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280 \slmult0\fi283 \up0 \expndtw0\charscalex102 1. \ul0\nosupersub\cf9\f10\fs24 He h ad not yet died\ul0\nosupersub\cf8\f9\fs24 . He was yet in His body and His bloo d was yet in His \up0 \expndtw0\charscalex100 veins. If He could give His litera l blood without actually dying, why could He not \up0 \expndtw-3\charscalex100 h ave literally died without actually going to the Cross? \par\pard\qj \li1800\ri1 608\sb261\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 2. \ul0\nosupersub\ cf9\f10\fs24 The other Gospel narratives indicate a figurative meaning\u l0\nosupersub\cf8\f9\fs24 . Luke 22:20 \up0 \expndtw0\charscalex102 states: "T his cup is the New Testament in my blood." Now it is evident that the \up0 \expn dtw0\charscalex106 new testament is not a literal cup, but a literal interpretat ion would force this \up0 \expndtw-3\charscalex100 meaning upon this verse. \par \pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi283 \up0 \expndtw0\charscalex100 3. \ul0\nosupersub\cf9\f10\fs24 The passage in John 6, often quoted to support t ransubstantiation, has no \up0 \expndtw0\charscalex100 reference to the Lord's S upper.\ul0\nosupersub\cf8\f9\fs24 "Except ye eat the flesh of the Son of man, a nd \up0 \expndtw0\charscalex105 drink his blood, ye have no life in you" (vs. 53 ). This was spoken at least two \up0 \expndtw0\charscalex104 years before the in stitution of the Supper. If we take Christ's words in a literal \up0 \expndtw0\c harscalex103 sense, "I am the bread which came down from heaven" (vs. 41), we wo uld be \up0 \expndtw0\charscalex103 forced to say that Christ's body was not fle sh and blood but bread. Besides, in \up0 \expndtw0\charscalex103 this context, a s in almost one hundred other statements in John, eternal life is \up0 \expndtw1\charscalex100 conditioned simply upon believing on Him (cf. \ul0\nosupersub\cf 12\f13\fs24 6:29, 40, 47\ul0\nosupersub\cf8\f9\fs24 ). If John 6 is speaking \up 0 \expndtw0\charscalex100 of the Lord's Supper, then no one could have been save d until the Supper was \up0 \expndtw-3\charscalex100 instituted some two years l ater. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl280\slmult0\fi268 \up0 \expndtw-1\charscalex100 4. \ul0\nosupersub\cf9\f10\fs24 The Scripture, as well as conscience, forbids the eating of human flesh\ul0\nosu persub\cf8\f9\fs24 . The \line \up0 \expndtw0\charscalex100 Roman Catholic must cringe at the thought of chewing and swallowing a part of \line \up0 \expndtw0\c harscalex108 Christ's physical body, perhaps an arm or ear or eye or one of the internal \line \up0 \expndtw-2\charscalex100 organs. \par\pard\qj \li1800\ri1609 \sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 5. \ul0\nosupersub\cf9\ f10\fs24 The teaching of the epistles plainly refutes this whole idea\ul0\nosupe rsub\cf8\f9\fs24 . Rome teaches \line \up0 \expndtw0\charscalex102 the resacrifi ce of Christ in Mass. The Scripture teaches: "But this man, after he \line \up0 \expndtw0\charscalex102 had offered one sacrifice for sins for ever, sat down on the right hand of God; \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1 800\sb72\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\u l0\super\cf23\f24\fs19 469\ul0\nosupersub\cf7\f8\fs20 A. A. Hodge, \ul0\nosuper sub\cf24\f25\fs20 Outlines of Theology\ul0\nosupersub\cf7\f8\fs20 , \ul0\nosuper sub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., pp. 599,600. \par\pard\q l \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 511 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz437\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768}

} {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g513}{\bkmkend Pg513}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 from henceforth expecting till his en emies be made his footstool. For by one \line \up0 \expndtw-1\charscalex100 offe ring he hath perfected for ever them that are sanctified" (Hebrews 10:12-14). \l ine \up0 \expndtw0\charscalex107 In the light of such a plain statement and in v iew of the fact that the Roman \line \up0 \expndtw0\charscalex100 Catholic \ul0\ nosupersub\cf9\f10\fs24 Confraternity New Testament\ul0\nosupersub\cf8\f9\fs24 (1941) heads Hebrews chapter 10: "One \line \up0 \expndtw-1\charscalex100 Sacrif ice Supplants Many," it is most difficult to see how this Church can claim to \l ine \up0 \expndtw-1\charscalex100 resacrifice Christ daily thousands of times ar ound the world. Hebrews 9:22 in the \line \up0 \expndtw0\charscalex106 \ul0\nosu persub\cf9\f10\fs24 Confraternity\ul0\nosupersub\cf8\f9\fs24 reads: "... and without the shedding of blood there is no \line \up0 \expndtw-2\charsca lex100 forgiveness," and yet Rome claims that the Mass is a bloodless sacrifice. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\ slmult0\fi208 \up0 \expndtw-1\charscalex100 6. \ul0\nosupersub\cf9\f10\fs24 The testimony of our senses refutes transubstantiation\ul0\nosupersub\cf8\f9\fs24 . The bread and wine \up0 \expndtw0\charscalex100 have exactly the same appearance and exactly the same physical and chemical \up0 \expndtw0\charscalex100 composi tion after the priest blesses them as they had before. If these elements \up0 \e xpndtw0\charscalex100 ceased to be bread and wine after consecration they would of necessity change \up0 \expndtw-3\charscalex100 in composition. \par\pard\ql \ li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7 \fs24 Consubstantiation \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1 800\ri1606\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex108 \ul0\nosupersub \cf8\f9\fs24 This is the view of the Lutheran and Anglican Churches. It holds th at the \up0 \expndtw0\charscalex104 elements, while remaining bread and wine, al so become the actual body and \up0 \expndtw0\charscalex100 blood of Christ. S trong quotes an article on Luther from the \ul0\nosupersub\cf9\f10\fs24 Encyclopedia \up0 \expndtw-3\charscalex100 Britannica\ul0\nosupersub\cf8\f9\fs24 : \par\pard\qj \li2520\ri1585\sb265\sl-275\slmult0\fi133 \up0 \expndtw-3\charsc alex100 Before the peasant's war, Luther regarded the sacrament as a secondary \ line \up0 \expndtw0\charscalex103 matter, compared with the right view of faith. In alarm at this war and at \line \up0 \expndtw-1\charscalex100 Carlstadt's my sticism, he determined to abide by the tradition of the \line \up0 \exp ndtw0\charscalex109 church, and to alter as little as possible. He coul d not accept \line \up0 \expndtw0\charscalex106 transubstantiation, and he sou ght a \ul0\nosupersub\cf9\f10\fs24 via media\ul0\nosupersub\cf8\f9\fs24 . Occam gave it to him. \line \up0 \expndtw0\charscalex105 According to Occam, matter ca n be present in two ways, first, when it \line \up0 \expndtw0\charscalex106 occu pies a distinct place by itself, excluding every other body, as two \line \up0 \ expndtw0\charscalex101 stones mutually exclude each other; and secondly, when it occupies the \line \up0 \expndtw0\charscalex102 same space as another body at the same time. Everything that is \line \up0 \expndtw0\charscalex102 o mnipresent must occupy the same space as other things, else it could \line \up0 \expndtw0\charscalex102 not be ubiquitous. Hence consubstantiation involved no m iracle. Christ's \line \up0 \expndtw0\charscalex102 body was in the bread and wi ne naturally, and was not brought into the \line \up0 \expndtw-2\charscalex100 e lements by the priest. It brought a blessing, not because of Christ's \line \up0 \expndtw0\charscalex100 presence, but because God's promise that thi s particular presence of the \line \up0 \expndtw-3\charscalex100 body of Christ should bring blessings to the faithful partaker.\ul0\super\cf22\f23\fs23 470 \pa r\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmul

t0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Essential to Luther's view is the interchange of the human and divine \line \up0 \e xpndtw0\charscalex100 attributes. Christ's human body is ubiquitous along with His divine nature \line \up0 \expndtw0\charscalex102 according to this view. But this view confounds spirit and matter. Christ's body, \line \up0 \expn dtw0\charscalex104 although resurrected and glorified, is still a physical body, which the disciples \line \up0 \expndtw0\charscalex103 handled and gazed upon. Our present condition is said to be "absent from the \line \up0 \expndtw-1\chars calex100 Lord" (2 Corinthians 5:6), simply because He is not bodily present. If Christ were \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-2 30\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-3\charscalex10 0 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 470\ul0\nosupersub\cf7\f8\fs2 0 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p p. 968, 969. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscale x100 512 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz415\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g514}{\bkmkend Pg514}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1607\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex106 \ul0\nosupersub\cf8\f9\fs24 already present everywhere in body wh ere would there be any place for His \up0 \expndtw-3\charscalex100 coming again? \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\ slmult0\fi268 \up0 \expndtw0\charscalex103 Luther's view not only makes both the saved and the unsaved who may be \up0 \expndtw0\charscalex107 present at the Su pper to eat the actual flesh of Christ, but in fact he makes \up0 \expndtw0\char scalex104 everyone everywhere to eat His body every time he eats his daily meals . It is \up0 \expndtw0\charscalex108 evident on this point that Luther stuck as close to the teaching of Rome as \up0 \expndtw-3\charscalex100 possible while re jecting transubstantiation. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Spiritual Presence \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi283 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 This is the view of Cal vin and the Reformed bodies. They deny any physical \line \up0 \expndtw0\charsca lex105 presence of Christ in the elements, but believe that Christ thr ough the \line \up0 \expndtw0\charscalex100 consecration of the elements does b ecome present spiritually in them, and that \line \up0 \expndtw0\charscalex104 t he partaking does confer spiritual grace. Berkof in discussing Calvin's views, \ line \up0 \expndtw-3\charscalex100 states: \par\pard\qj \li2520\sb0\sl-276\slmul t0 \par\pard\qj\li2520\ri1601\sb9\sl-276\slmult0\fi134 \up0 \expndtw0\charscalex 103 His representation is not entirely clear, but he seems to mean that the \up0 \expndtw-1\charscalex100 body and blood of Christ, though absent and lo cally present only in \up0 \expndtw0\charscalex100 heaven, communicate a life -giving influence to the believer when he is in \up0 \expndtw-1\charscalex100 th e act of receiving the elements. That influence, though real, is not \up0 \expndtw0\charscalex103 physical but spiritual and mystical, is mediated by the Holy Spirit, and is \up0 \expndtw0\charscalex104 conditioned on the act of faith by which the communicant symbolically \up0 \expndtw-3\charscalex100 receiv es the body and blood of Christ.\ul0\super\cf22\f23\fs23 471 \par\pard\ql \li206

8\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Hodge states: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri160 4\sb8\sl-276\slmult0 \up0 \expndtw0\charscalex105 It is a very difficult matter to give an account of the Reformed doctrine \up0 \expndtw-2\charscalex100 concer ning the Lord's Supper satisfactory to all parties. This difficulty \up 0 \expndtw0\charscalex102 arises partly from the fact that words have changed th eir meaning since \up0 \expndtw0\charscalex100 the days of the Reformation .... Another source of difficulty on this subject \up0 \expndtw-1\charscalex100 is t hat the statements of the Reformed had for one great object the \up0 \expndtw0\charscalex103 prevention of a schism in the ranks of the Protestants. They did all they \up0 \expndtw0\charscalex104 could to conciliate Luther .... S till another difficulty is that the Reformed \up0 \expndtw0\charscalex103 were n ot agreed among themselves. There were three distinct types of \up0 \expndtw0\ch arscalex103 doctrine among them, the Zwiglian, the Calvinistic, and an intermedi ate \up0 \expndtw0\charscalex106 form, which ultimately became symbolical, being adopted in the \up0 \expndtw-3\charscalex100 authoritative standards of the Church.\ul0\super\cf22\f23\fs23 472 \par\pard\ql \li1800\sb264\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Memorial \par\pard\ qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi26 3 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 We understand this vi ew to be the teaching of the Scripture, stripped of all of \line \up0 \expndtw0\ charscalex100 the accretions which have grown up through the centuries. This was the view of \line \up0 \expndtw-2\charscalex100 Zwingli, a Swiss reformer and c ontemporary of Calvin and Luther. Fisher states: \par\pard\ql \li1800\sb0\sl-230 \slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 471\ul0\nosupersub\cf7\f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 pp . 653, 654. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-3\charscalex1 00 \ul0\super\cf23\f24\fs19 472\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosupers ub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 Vol. III, p. 626. \par\pa rd\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 513 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz379\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g515}{\bkmkend Pg515}\par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520 \sb0\sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\s b0\sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1 604\sb69\sl-280\slmult0\fi129 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f 9\fs24 Zwingli, on the other hand, denied that Christ is really present in any \ up0 \expndtw0\charscalex101 such sense, and made the Lord's Supper to be simply a memorial of his \up0 \expndtw-3\charscalex100 atoning death. \ul0\super\cf22\f 23\fs23 473 \par\pard\qj \li1800\ri1602\sb261\sl-280\slmult0\fi268 \up0 \expndtw -1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This is the view held by most dispensationalists. The only meaning that \up0 \expndtw-3\charscalex100 Sc ripture places upon the Supper is: "This do in remembrance of me." \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb40\sl-379\slmult0 \up0 \expndtw 0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 74\ul0\nosupersub\cf20\f21\fs32 TH E LORDS SUPPER - SCRIPTURAL TEACHING \par\pard\qj \li1800\sb0\sl-280\slmult0 \pa r\pard\qj\li1800\ri1608\sb23\sl-280\slmult0\fi300 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Having reviewed the various interpretations which ha

ve been placed upon the \up0 \expndtw-1\charscalex100 Lord's Supper by the d ifferent denominations of Christendom, it will be our \up0 \expndtw-1\cha rscalex100 purpose now to examine the Scriptural teaching to ascertain the true meaning of \up0 \expndtw-3\charscalex100 this observance. \par\pard\ql \li1800\s b264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 TH E INSTITUTION OF THE SUPPER \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj \li1800\ri1606\sb10\sl-275\slmult0\fi280 \up0 \expndtw-2\charscalex100 \ul0\nosu persub\cf8\f9\fs24 Four passages of Scripture relate the institution of the Supp er: \ul0\nosupersub\cf12\f13\fs24 Matthew 26:26-\line \up0 \expndtw0\charscalex1 02 29; Mark 14:22-25; Luke 22:14-20\ul0\nosupersub\cf8\f9\fs24 ; and \ul0\nosupe rsub\cf12\f13\fs24 1 Corinthians 11:23-26\ul0\nosupersub\cf8\f9\fs24 . John does not \line \up0 \expndtw0\charscalex103 mention the institution of the Supper, b ut he does give many details of the last \line \up0 \expndtw0\charscalex103 pass over which are omitted by the Synoptists (John 13, 14). Luke's account \line \up0 \expndtw-2\charscalex100 carefully distinguishes between the passover meal and the institution of the \line \up0 \expndtw0\charscalex100 Supper, which followed the meal. This distinction is not as apparent in Matthew \line \u p0 \expndtw-2\charscalex100 and Mark. It is important to see this distinction, f or there are those who have tried \line \up0 \expndtw-2\charscalex100 to argue t hat what is called the Lord's Supper is but the observance of the Jewish \line \ up0 \expndtw0\charscalex102 passover. Luke also makes it plain that when Christ said: "I will not drink of the \line \up0 \expndtw0\charscalex103 fruit of the v ine, until the kingdom of God shall come," He was speaking of the \line \up0 \ex pndtw0\charscalex100 paschal cup, and not the cup which He took after the pascha l meal. Paul states \line \up0 \expndtw0\charscalex100 that he received his acco unt of the institution of the Supper by direct revelation. \line \up0 \expndtw0\ charscalex100 Luke's account is almost verbally identical with Paul's account. I t is possible that \line \up0 \expndtw-1\charscalex100 Luke received his informa tion from Paul, since he was so closely associated with \line \up0 \expndtw-3\ch arscalex100 him. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb2 69\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE DESIGNATION OF THE SUPPER \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\l i1800\ri1608\sb8\sl-276\slmult0\fi275 \up0 \expndtw-1\charscalex100 \ul0\nosuper sub\cf8\f9\fs24 The expression, \ul0\nosupersub\cf9\f10\fs24 the Lord's Supper\u l0\nosupersub\cf8\f9\fs24 , occurs but once in the Bible (\ul0\nosupersub\cf12\f 13\fs24 1 Corinthians \line \up0 \expndtw0\charscalex105 11:20\ul0\nosupersub\cf 8\f9\fs24 ). However, the author of the article on the Lord's Supper in the \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Interna tional Standard\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf9\f10\fs24 Bible E ncyclopedia\ul0\nosupersub\cf8\f9\fs24 expresses the opinion that "the name, \l ine \up0 \expndtw-2\charscalex100 'Lord's Supper,' belongs to the \ul0\nosupersu b\cf9\f10\fs24 agape\ul0\nosupersub\cf8\f9\fs24 rather than to the Eucharist; i ts popular use \line \up0 \expndtw-1\charscalex100 is a misnomer of mediaeval an d Reformation times."\ul0\super\cf22\f23\fs23 474\ul0\nosupersub\cf8\f9\fs24 The \ul0\nosupersub\cf9\f10\fs24 agape\ul0\nosupersub\cf8\f9\fs24 or love feast \line \up0 \expndtw-2\charscalex100 was a meal which the early believers ate preceding the observance of the \line \up0 \expndtw-2\charscalex100 Su pper which Christ instituted. It is referred to in \ul0\nosupersub\cf12\f13\fs24 1 Corinthians 11:17-22. \ul0\nosupersub\cf8\f9\fs24 Since \par\pard\qj \li1800\ sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1796\sb94\sl-240\slmult0 \up0 \expndtw2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 473\ul0\nosuper sub\cf7\f8\fs20 George P. Fisher, \ul0\nosupersub\cf24\f25\fs20 History of the Christian Church\ul0\nosupersub\cf7\f8\fs20 (New York: Charles Scribner's Sons, 1926), p. 309. \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 474\ul0\n osupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 International Standard Bibl e Encyclopedia\ul0\nosupersub\cf7\f8\fs20 , "Lord's Supper," p. 1923. \par\pard\ ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 514 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s

hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz467\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g516}{\bkmkend Pg516}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 Christ instituted His Supper at the c onclusion of the Passover meal, the early \up0 \expndtw0\charscalex107 Christian s met for a meal first and then celebrated the Lord's Supper. Most \up0 \expndtw 0\charscalex100 commentators understand the name, Lord's Supper, to refer to tha t which Christ \up0 \expndtw-3\charscalex100 instituted and not to the agape or love feast. \par\pard\ql \li2064\sb265\sl-276\slmult0 \up0 \expndtw-2\charscalex 100 The Lord's Supper has been called by a number of different designations: \pa r\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1613\sb1\sl-280\slmul t0\fi268 \up0 \expndtw-2\charscalex100 1. \ul0\nosupersub\cf9\f10\fs24 Eucharist \ul0\nosupersub\cf8\f9\fs24 . This name comes from the opening words of the Supp er account, \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 eucharist esas\ul0\nosupersub\cf8\f9\fs24 , which is translated, \ul0\nosupersub\cf9\f10\f s24 gave thanks\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 1 Cor inthians 11 24\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-260\slm ult0 \par\pard\qj\li1800\ri1608\sb37\sl-260\slmult0\fi268 \up0 \expndtw0\charsca lex105 2. \ul0\nosupersub\cf9\f10\fs24 Eulogia\ul0\nosupersub\cf8\f9\fs24 . This word means \ul0\nosupersub\cf9\f10\fs24 blessing\ul0\nosupersub\cf8\f9\fs24 , a nd is taken from Paul's usage in \ul0\nosupersub\cf12\f13\fs24 1 \up0 \expndtw-3 \charscalex100 Corinthians 10:16\ul0\nosupersub\cf8\f9\fs24 , where he speaks of "the cup of blessing." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1 800\ri1609\sb4\sl-280\slmult0\fi268 \up0 \expndtw-1\charscalex100 3. \ul0\nosupe rsub\cf9\f10\fs24 Prosphora\ul0\nosupersub\cf8\f9\fs24 . This word means \ul 0\nosupersub\cf9\f10\fs24 offering\ul0\nosupersub\cf8\f9\fs24 , and was used because gifts or \up0 \expndtw-2\charscalex100 offerings for the poor were m ade at the celebration of the Supper. \par\pard\qj \li1800\ri1608\sb261\sl-280\s lmult0\fi268 \up0 \expndtw0\charscalex100 4\ul0\nosupersub\cf9\f10\fs24 . Commun ion\ul0\nosupersub\cf8\f9\fs24 . This name derives from 1 Corinthians 10:16, "th e \ul0\nosupersub\cf9\f10\fs24 communion \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf8\f9\fs24 of the blood of Christ." \par\pard\qj \li1800\sb0\sl-280\slmu lt0 \par\pard\qj\li1800\ri1622\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscale x100 5\ul0\nosupersub\cf9\f10\fs24 . Breaking of Bread\ul0\nosupersub\cf8\f9\fs2 4 . This expression is found in \ul0\nosupersub\cf12\f13\fs24 Acts 2:42, \ul0\no supersub\cf8\f9\fs24 and is thought by \up0 \expndtw-3\charscalex100 some to ref er to the celebration of the Lord's Supper. \par\pard\qj \li1800\ri1605\sb266\sl -273\slmult0\fi272 \up0 \expndtw-2\charscalex100 6. \ul0\nosupersub\cf9\f10\fs24 Mass\ul0\nosupersub\cf8\f9\fs24 . This term, which since the Reformation has be come universal among \up0 \expndtw-1\charscalex100 Roman Catholics as the name f or the Supper, apparently arose from the practice \up0 \expndtw-2\charscalex100 which grew up in the church of \ul0\nosupersub\cf9\f10\fs24 dismissing\ul0\nosup ersub\cf8\f9\fs24 the unconverted before celebrating the \up0 \expndtw-3\charsc alex100 Supper. \ul0\nosupersub\cf9\f10\fs24 Mass\ul0\nosupersub\cf8\f9\fs24 is derived from missa, meaning \ul0\nosupersub\cf9\f10\fs24 to dismiss\ul0\nosuper sub\cf8\f9\fs24 . \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb 9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE M EANING OF THE SUPPER \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\c harscalex100 A Memorial \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1 800\ri1608\sb7\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex108 \ul0\nosupersub

\cf8\f9\fs24 The basic meaning of the Supper is expressed in the words: "This do in \line \up0 \expndtw0\charscalex103 remembrance of me." It is the only reason given in Scripture for observing the \line \up0 \expndtw0\charscalex102 Supper. The Scripture says nothing about the conferring of grace or the \lin e \up0 \expndtw0\charscalex104 forgiveness of sins through the observance. There are various ways of \line \up0 \expndtw0\charscalex100 remembering Ch rist, or of remembering any other person or thing. People often \line \up0 \expn dtw-2\charscalex100 go through an old file or trunk and see something that vividly restores the \line \up0 \expndtw0\charscalex100 memory of some p ast experience. A photograph of an absent or departed loved \line \up0 \expndtw0 \charscalex103 one serves the same purpose. There is nothing mysterious, magical, or \line \up0 \expndtw-2\charscalex100 supernatural about such memor ials, and neither is there about the Lord's Supper. \line \up0 \expndtw-2\charsc alex100 The only thing supernatural about it is the Person who is to be remember ed. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0 \nosupersub\cf6\f7\fs24 To Proclaim the Lord's Death \par\pard\qj \li1800\sb0\sl -260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi301 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 The Supper is not only a memorial of Christ personally, but a memorial of His \line \up0 \expndtw0\charscalex100 deat h for our sins. There is nothing more important in the preaching of Christ \par\ pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up 0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 515 \par\pard\sect\sectd\ fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg517}{\bkmkend Pg517}\p ar\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \pa r\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\ pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex104 \ul0\nos upersub\cf8\f9\fs24 than the fact of His redeeming death. And Paul says, "As oft en as ye eat this \up0 \expndtw-1\charscalex100 bread, and drink this cup, ye do show (or declare) the Lord's death till He come." \up0 \expndtw0\charscalex100 It is self-evident that His death is central in the observance, as witnessed by the \up0 \expndtw-3\charscalex100 symbols of His broken body and poured out bloo d. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\ nosupersub\cf6\f7\fs24 To Perpetuate the Expectation of the Lord's Coming \par\p ard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\ fi289 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This fact is seen in the words, "till he come." As mentioned earlier, there were \up0 \expndtw0\c harscalex103 two cups used when the Supper was first instituted: the passover cu p and the \up0 \expndtw0\charscalex102 cup of the Lord's Supper. Concerning the former Christ said: "I will not drink of \up0 \expndtw-1\charscalex100 the fruit of the vine, until the kingdom of God shall come." Concerning the latter it \up 0 \expndtw0\charscalex102 is said: "drink this cup... till he come." Christ will return to earth to establish His \up0 \expndtw-1\charscalex100 millennial kingd om and He will at that time drink again of the fruit of the vine with \up0 \expn dtw-2\charscalex100 His kingdom disciples. In the meantime, believers in this di spensation are to drink \up0 \expndtw0\charscalex100 of the cup to remember Him until He comes. Thus, the Lord's Supper could not \up0 \expndtw0\charscalex107 b e a \ul0\nosupersub\cf9\f10\fs24 kingdom\ul0\nosupersub\cf8\f9\fs24 ordinance to be observed in the kingdom, for it will have no \up0 \expndtw0\charscalex104 meaning or place after He comes. When we are with Christ or when Christ is \up0 \expndtw-3\charscalex100 present upon earth there will be no need of a memorial . \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\n osupersub\cf6\f7\fs24 It is a Communion \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Paul states: "The cup of blessing which we bless, i s it not the communion of \up0 \expndtw-1\charscalex100 the blood of Christ? For we being many are one loaf and one body; for we are all \up0 \expndtw-2\charsca lex100 partakers of that one loaf" (1 Corinthians 10:16, 17 ). \par\pard\qj \li1 800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 Communion is fellowship. It is a joint participation, a sharing. The first three \line \up0 \

expndtw0\charscalex102 points above have been objective: this one is subjective. There is the objective \line \up0 \expndtw0\charscalex100 truth, of course, tha t wholly apart from the observance of the Lord's Supper the \line \up0 \expndtw0 \charscalex103 believer participates in the merits of the body and blood of Chri st. But there is \line \up0 \expndtw-2\charscalex100 intended, no doubt, in the observance a special fellowship in and with Christ. \par\pard\qj \li1800\ri1606\ sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 In the above quoted pass age Paul reverses the order and speaks of the cup \line \up0 \expndtw0\charscale x105 first and then of the bread. He does this so that he might add this truth w hich \line \up0 \expndtw0\charscalex102 relates to members of the Body of Christ , "for we being many are one loaf and \line \up0 \expndtw-1\charscalex100 one bo dy." It must be remembered that the Lord's Supper was given originally to \line \up0 \expndtw0\charscalex100 the Israelitish disciples under the Messianic kingd om ministry, and the question \line \up0 \expndtw0\charscalex100 might arise dis pensationally, should members of the mystery Body also observe \line \up0 \expnd tw0\charscalex103 this Supper? Paul's answer is an emphatic, yes! Paul received this truth about \line \up0 \expndtw0\charscalex100 the Lord's Supper as a part of the special revelation from the ascended Christ (\ul0\nosupersub\cf12\f13\fs2 4 1 \line \up0 \expndtw0\charscalex103 Corinthians 11:23\ul0\nosupersub\cf8\f9\f s24 ), and in a very unique sense the Lord's Supper involves not \line \up0 \exp ndtw-2\charscalex100 simply the physical body of Jesus, but His mystical Body, o f which we all become \line \up0 \expndtw-3\charscalex100 members. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1609\sb19\sl-270\slmult0\fi283 \up0 \expndtw0\charscalex100 There is also apparently a dual reference to the bo dy in \ul0\nosupersub\cf12\f13\fs24 1 Corinthians 11:29\ul0\nosupersub\cf8\f9\fs 24 . \line \up0 \expndtw-2\charscalex100 There Paul speaks of "not discerning th e Lord's body." The word "Lord's" is not in \line \up0 \expndtw-2\charscalex100 the Revised text. The A.S.V. reads: "For he that eateth and drinketh, eateth and \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb74\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 516 \par\pard\sect\ sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg518}{\bkmkend Pg 518}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmul t0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb108\sl-276\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosu persub\cf8\f9\fs24 drinketh judgment unto himself, if he discern not the body." (The R.S.V., the \par\pard\qj \li1800\ri1608\sb0\sl-275\slmult0 \up0 \expndtw-1 \charscalex100 N.E.B., Weymouth, and others read the same.) What does this mean, discerning \line \up0 \expndtw0\charscalex102 or not discerning the body? It must have reference to the sin which the \line \up0 \expndtw-1\charsc alex100 Corinthians were committing when they came together with the in tention of \line \up0 \expndtw-1\charscalex100 eating the Lord's Supper. What w as that sin? Paul says that there were divisions \line \up0 \expndtw0\charscalex 105 among them (\ul0\nosupersub\cf12\f13\fs24 11:18\ul0\nosupersub\cf8\f9\fs24 ). There was failure to recognize their oneness in Christ: \line \up0 \expndtw-1 \charscalex100 "every one taketh before other his own supper: and one is hungry and another is \line \up0 \expndtw-3\charscalex100 drunken" \up0 \expndtw-3\char scalex100 (v. \up0 \expndtw0\charscalex104 21). They were not discerning th e fact that they were all \line \up0 \expndtw-1\charscalex100 fellowmembers of the one Body of Christ. It is because of this sin that Paul in the \line \up 0 \expndtw0\charscalex107 next chapter goes to great lengths in explaining what is involved in being a \line \up0 \expndtw0\charscalex100 member of that Body. N ow if this fact be recognized, then 11:19 and 28 take on \line \up0 \expndtw-1\c harscalex100 new meaning. Paul says: "For there must be also heresies among you, that they \line \up0 \expndtw0\charscalex105 which are \ul0\nosupersub\cf9\f10\ fs24 approved\ul0\nosupersub\cf8\f9\fs24 may be made manifest among you," and " But let a man \line \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 ex amine\ul0\nosupersub\cf8\f9\fs24 himself, and so let him eat of that bread, and drink of that cup." The \line \up0 \expndtw-1\charscalex100 word \ul0\nosupersu b\cf9\f10\fs24 approved\ul0\nosupersub\cf8\f9\fs24 is \ul0\nosupersub\cf9\f10\f

s24 dokimoi\ul0\nosupersub\cf8\f9\fs24 , and the word \ul0\nosupersub\cf9\f10\fs 24 examine\ul0\nosupersub\cf8\f9\fs24 is \ul0\nosupersub\cf9\f10\fs24 dokimazet o\ul0\nosupersub\cf8\f9\fs24 . One is the noun \line \up0 \expndtw0\charscalex10 5 and the other the verb of the same stem meaning to be approved after being \li ne \up0 \expndtw0\charscalex100 subjected to a test. The approved members of the congregation were those who \line \up0 \expndtw0\charscalex100 discerned and ho nored the Body of Christ of which they were all members. And \line \up0 \expndtw -2\charscalex100 Paul gives his advice: Apply this test and approve you rselves before going \line \up0 \expndtw0\charscalex102 through the motions of observing that which in reality declares your oneness in \line \up0 \expndtw-1\ charscalex100 the Body of Christ, for ye are one loaf and one body. Anything tha t dishonors the \line \up0 \expndtw-2\charscalex100 Body of Christ also dishonor s Christ Himself. It would have been bad enough had \line \up0 \expndtw0\charsca lex100 these Corinthians shared equally in a gluttonous feast in which all were full and \line \up0 \expndtw0\charscalex103 all were drunken. They might have do ne this and at the same time recognized \line \up0 \expndtw0\charscalex104 that they were all members one of another. But their sin in particular was that \line \up0 \expndtw-3\charscalex100 they denied by their actions the truth of the one ness of the Body. \par\pard\qj \li1800\ri1590\sb270\sl-276\slmult0\fi309 \up0 \e xpndtw-1\charscalex100 Many questions have been raised about those who were weak and sickly and \line \up0 \expndtw0\charscalex102 those that had died as a resu lt of the Lord's discipline. Some have used this as \line \up0 \expndtw-2\charsc alex100 an argument that the elements must have been changed into the actual bod y and \line \up0 \expndtw0\charscalex103 blood of Christ for so severe a judgmen t to fall. Others have argued that since \line \up0 \expndtw0\charscalex107 thes e judgments do not fall today, it is evident that the Lord's Supper is not \line \up0 \expndtw0\charscalex100 intended for our observance in this dispensation. In answer to the first objection, \line \up0 \expndtw-2\charscalex100 suffice i t to say that the bread and wine are blessed or consecrated to be \ line \up0 \expndtw-1\charscalex100 symbols of the body and blood of Christ, in s omewhat the same sense that a flag \line \up0 \expndtw-2\charscalex100 of red and white stripes with fifty stars on a background of blue has been \line \up0 \expndtw0\charscalex104 dedicated to represent all that the United St ates of America stands for. When \line \up0 \expndtw-2\charscalex100 pieces of c loth are put together in this fashion they take on a special significance, \line \up0 \expndtw-2\charscalex100 so that any one who dishonors that piece of cloth , tramples it under foot, or burns \line \up0 \expndtw0\charscalex100 it is in e ffect doing likewise to the country for which it stands. In like manner, the \li ne \up0 \expndtw0\charscalex103 bread and wine in the Lord's supper are no diffe rent from any other bread and \line \up0 \expndtw0\charscalex102 wine in their p hysical constituency: the difference lies in the fact that they have \line \up0 \expndtw-2\charscalex100 now been set apart to represent the body and blood of C hrist. To eat and drink of \line \up0 \expndtw-2\charscalex100 these in an unwor thy manner is to make one's self guilty of the body and blood of \line \up0 \exp ndtw-3\charscalex100 Christ. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 517 \par\pard\sect\sectd\fs24\ paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg519}{\bkmkend Pg519}\par\pa rd\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\ri1598\sb113\sl-275\slmult0\fi279 \up0 \expndtw-1\charscalex100 \ul0\n osupersub\cf8\f9\fs24 Concerning the other objection, it should be pointed out t hat Paul is not saying \line \up0 \expndtw0\charscalex100 that a person must be sinless in order to eat the Supper worthily. Every child of \line \up0 \expndtw0 \charscalex100 God, even after he has done his best for Christ, must yet feel hi mself unworthy. \line \up0 \expndtw0\charscalex108 Paul is talking about the sin of \ul0\nosupersub\cf12\f13\fs24 I Corinthians 11:17-22\ul0\nosupersub\cf8\f9\ fs24 . It cannot be said in \line \up0 \expndtw0\charscalex103 churches of today , no matter how far off doctrinally they may be, believers are \line \up0 \expnd

tw-2\charscalex100 behaving like the Corinthians did; hence there is no basis fo r a comparison. Next, \line \up0 \expndtw0\charscalex104 it is a dangerous thing , as we learn from Job, to form judgments about God's \line \up0 \expndtw-2\char scalex100 dealings with other people. God still exercises discipline over His pe ople, but that \line \up0 \expndtw0\charscalex105 discipline varies. It varied a t Corinth: some were weak, some were sick, and \line \up0 \expndtw0\charscalex10 7 some slept. Further, it seems to be a principle in Scripture that God always \ line \up0 \expndtw-1\charscalex100 shows His disfavor of sin and disobedience in special ways at the beginning of a \line \up0 \expndtw0\charscalex103 dispensat ion. On the day the Law was given three thousand died in judgment, \line \up0 \e xpndtw0\charscalex103 yet at the time the Psalmist wrote Psalm 73, under the sam e dispensation, he \line \up0 \expndtw-2\charscalex100 had to say: "Behold, these are the ungodly who prosper in the world; they \line \up0 \expndt w0\charscalex100 increase in riches. Verily I have cleansed my heart in vain." G od reveals His will \line \up0 \expndtw-2\charscalex100 very clearly in the givi ng of His Word. He then leaves man to be governed by that \line \up0 \expndtw0\c harscalex104 Word. No doubt many of the sins of Christians today would have been visited \line \up0 \expndtw-1\charscalex100 with swift judgment in Paul's day, but the fact that God does not so act now does \line \up0 \expndtw-3\charscalex1 00 not mean that the sin is any the less displeasing to Him. \par\pard\ql \li180 0\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 ITS RELATION TO THE NEW COVENANT \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\p ard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi279 \up0 \expndtw-2\charscalex100 \ul0 \nosupersub\cf8\f9\fs24 Christ said: "This cup is the new testament (covenant) i n my blood." There can \line \up0 \expndtw0\charscalex106 be no doubt but that t he New Covenant was promised to and made with the \line \up0 \expndtw0\charscale x104 house of Israel and the house of Judah (\ul0\nosupersub\cf12\f13\fs24 Jerem iah 31:31; Hebrews 8:8\ul0\nosupersub\cf8\f9\fs24 ). If the \line \up0 \expndtw2\charscalex100 Body of Christ is separate and distinct from Israel, the questio n arises concerning \line \up0 \expndtw0\charscalex106 our relationship, if any, with the New Covenant. The New Covenant was not \line \up0 \expndtw0\charscalex 108 made with the Body of Christ, and yet Paul in ministering to the Body calls \line \up0 \expndtw0\charscalex102 himself an able minister of the New Covenant. Some dispensationalists cannot \line \up0 \expndtw0\charscalex100 reconcile the se facts, and because Paul does not mention the New Covenant in \line \up0 \expn dtw-1\charscalex100 his prison epistles they reason that the New Covenant minist ry ended at Acts 28, \line \up0 \expndtw0\charscalex100 and that we today have n o right to observe the Supper. Some dispensationalists \line \up0 \expndtw-1\cha rscalex100 can see all of the distinctions but never see any of the connections. When Christ \line \up0 \expndtw0\charscalex100 shed His blood, it was the blood of the New Covenant. Paul mentions that blood \line \up0 \expndtw0\charscalex10 2 four times in Ephesians and Colossians. Since Christ has shed no other blood \ line \up0 \expndtw0\charscalex105 than the blood of the New Covenant, Paul must be speaking about the same \line \up0 \expndtw-2\charscalex100 blood, although h e doesn't call it by that name. Peter and John, both circumcision \line \up0 \ex pndtw-1\charscalex100 apostles, also speak of the blood of Christ, but they neve r identify it with the New \line \up0 \expndtw0\charscalex102 Covenant. Does t his mean that Peter and John were not related to that \line \up0 \expn dtw-3\charscalex100 Covenant? \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\f i267 \up0 \expndtw-2\charscalex100 There are some things in the work of Christ t hat apply to all dispensations, and \line \up0 \expndtw0\charscalex100 some that apply to only one or another dispensation. The first we may, for want \line \up 0 \expndtw0\charscalex100 of a better term, refer to as \ul0\nosupersub\cf9\f10\ fs24 doctrinal\ul0\nosupersub\cf8\f9\fs24 and the latter as \ul0\nosupersub\cf9 \f10\fs24 dispensational\ul0\nosupersub\cf8\f9\fs24 . The blood \line \up0 \expn dtw-2\charscalex100 of Christ and the salvation which that blood has effected ar e not dispensational: it \line \up0 \expndtw-2\charscalex100 applies to the enti re redemptive program of God, as is seen from \ul0\nosupersub\cf12\f13\fs24 Roma ns 3:25, \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-2

30\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 518 \par\pa rd\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg520}{\bk mkend Pg520}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275 \slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw-1\charsca lex100 \ul0\nosupersub\cf12\f13\fs24 26. \ul0\nosupersub\cf8\f9\fs24 We, as memb ers of the Body of Christ, are related to the New Covenant only \line \up0 \expn dtw0\charscalex100 in a doctrinal sense. At the time Paul was an able minister o f that Covenant, he \line \up0 \expndtw0\charscalex100 makes it plain that this Covenant was not yet being fulfilled upon Israel. Looking \line \up0 \expndtw0\c harscalex100 forward to a future day he states: "And so all Israel shall be save d .... For this is \line \up0 \expndtw-2\charscalex100 my covenant unto them, wh en I shall take away their sins" (Romans 11:26, 27). If \line \up0 \expndtw0\cha rscalex103 anything is plain during the latter half of Acts it is that the New C ovenant in its \line \up0 \expndtw-1\charscalex100 dispensational aspect is not being ministered to Israel, but that the great spiritual \line \up0 \expndtw0\ch arscalex100 and doctrinal truths of the salvation effected by the blood of that covenant were \line \up0 \expndtw-3\charscalex100 being ministered to individual Jews and Gentiles without distinction. \par\pard\ql \li1800\sb265\sl-276\slmult 0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 OTHER CONSIDERATIONS \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\s lmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 It is more in the field of Practical Theology to consider such matters as the \line \up0 \ expndtw0\charscalex102 manner and frequency of the celebration of the Lord's Sup per. Suffice it to say \line \up0 \expndtw-1\charscalex100 that the Scripture la ys down no set of rules. It is simply "as often as," which could \line \up0 \exp ndtw0\charscalex103 be daily, weekly, monthly, or at irregular intervals. Furthe r, it is represented in \line \up0 \expndtw-1\charscalex100 Scripture as being a public observance. Those denominations which minister the \line \up0 \expndtw0\ charscalex103 Supper privately to individuals, such as to the sick and dying, do so under the \line \up0 \expndtw0\charscalex100 assumption that it effects the forgiveness of sins and makes the recipient ready \line \up0 \expndtw0\charscale x104 for heaven. This, we have seen, is nowhere indicated in Scripture. Of cours e, \line \up0 \expndtw-1\charscalex100 there is nothing amiss in a small group v isiting shut-ins who are unable to attend \line \up0 \expndtw0\charscalex100 pub lic worship for the purpose of having a communion service with such \ line \up0 \expndtw-2\charscalex100 individuals, but such a service would not be entirely private in nature. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj \li1800\ri1597\sb8\sl-276\slmult0\fi318 \up0 \expndtw0\charscalex100 Some Christ ians have expressed concern over the fact that they do not have \up0 \expndtw0\c harscalex105 the feelings and emotional reactions which others claim to experien ce at the \up0 \expndtw-2\charscalex100 Lord's table. Such persons should r emember that there is nothing stated in \up0 \expndtw-1\charscalex100 Scri pture about having such reactions. Each individual is constituted emotionally \u p0 \expndtw0\charscalex106 different. Highly emotional people will doubtles s have highly emotional \up0 \expndtw-1\charscalex100 experiences, but such e motions have nothing to do with the sincerity and love for \up0 \expndtw-2\chars calex100 the Lord Jesus Christ. \par\pard\ql \li1800\sb389\sl-391\slmult0 \up0 \ expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 75\ul0\nosupersub\cf20\f21\f s32 WATER BAPTISM \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\r i1608\sb28\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8 \f9\fs24 Much has already been said about the so-called sacrament or ordinance o f \line \up0 \expndtw-1\charscalex100 water baptism. Roman Catholics and all eva ngelical Protestants profess to agree \line \up0 \expndtw-1\charscalex100 on suc h truths as the inspiration of the Bible, the doctrine of the Trinity, the virgi n \line \up0 \expndtw-2\charscalex100 birth and Deity of Jesus Christ, man's nee d of salvation, the provision of salvation \line \up0 \expndtw-1\charscalex100 t hrough the work of Christ, but there the agreement ends. How is man to receive \ line \up0 \expndtw0\charscalex105 this salvation which Christ has provided and w hich man so sorely needs? All \line \up0 \expndtw-1\charscalex100 sacramentarian

churches reply: The grace of salvation is communicated through \line \up0 \expn dtw0\charscalex100 the sacraments. Roman Catholics are absolute sacramentarians, insisting that it \line \up0 \expndtw-1\charscalex100 is impossible to receive salvation apart from the sacraments. Others, such as the \line \up0 \expndtw0\ch arscalex104 Reformed churches, teach that the sacraments are the appointed means , but \line \up0 \expndtw0\charscalex102 that God in His sovereignty can impart salvation directly apart from the means. \par\pard\ql \li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\no supersub\cf7\f8\fs20 519 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\ sb0\sl-240{\bkmkstart Pg521}{\bkmkend Pg521}\par\pard\qj \li1800\sb0\sl-275\slmu lt0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult 0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275 \slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 We have quoted authorities of the various denominational bodies on the means \line \up0 \expnd tw0\charscalex102 of grace, so that it will not be necessary to repeat that info rmation at this point. \line \up0 \expndtw0\charscalex100 Suffice it to say that one of the areas of widest divergence between the various \line \up0 \expndtw0\ charscalex107 bodies of Christendom is that of water baptism. The spectrum of be lief and \line \up0 \expndtw0\charscalex100 practice goes all the way from absol ute insistence on the ceremony for salvation \line \up0 \expndtw0\charscalex100 to absolute insistence that there is no validity for the practice of the ceremon y in \line \up0 \expndtw0\charscalex104 any shape or form. The subject is thus h ighly controversial in nature, and any \line \up0 \expndtw0\charscalex106 discus sion of it to be profitable must be conducted in an unemotional \line \up0 \expndtw0\charscalex100 atmosphere. Dr. Chafer's words, apparently address ed to evangelical believers, \line \up0 \expndtw-3\charscalex100 will make a fit ting introduction to this most controversial doctrine: \par\pard\qj \li2520\ri16 02\sb265\sl-276\slmult0\fi170 \up0 \expndtw0\charscalex100 In approaching the th eme of ritual baptism it is recognized that over this \up0 \expndtw-1\charscalex 100 subject the most bitter divisions have been allowed to arise in the church-\line \up0 \expndtw-2\charscalex100 divisions and exclusions for which it is dif ficult to account in the light of two \up0 \expndtw0\charscalex100 facts (1) the great majority of those who are given to separations confess \up0 \expndtw0\cha rscalex103 that there is no saving value in the ordinance and (2) all who look i nto it \up0 \expndtw0\charscalex100 with freedom from prejudice recognize that f ruitful, spiritual Christians are \up0 \expndtw-3\charscalex100 to be found on e ach side of the controversy. \ul0\super\cf22\f23\fs23 475 \par\pard\qj \li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \exp ndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 In this chapter we will discuss first the various kinds of baptism which are \up0 \expndtw0\charscalex100 mentio ned in the Bible; then we will try to ascertain the meaning of baptism, and \up0 \expndtw0\charscalex100 finally we will consider the place that baptism has in this present dispensation of \up0 \expndtw-3\charscalex100 the grace of God. \pa r\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE VARIOUS BAPTISMS OF TH E BIBLE \par\pard\qj \li1800\ri1607\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\ch arscalex108 \ul0\nosupersub\cf8\f9\fs24 Before beginning a study of ritual bapti sm it should be observed that the \up0 \expndtw0\charscalex100 Scriptures speak of at least twelve distinct kinds of baptism, and that only five of \up0 \expndt w0\charscalex105 these have any reference to a ceremony involving the use of wat er or of any \up0 \expndtw-1\charscalex100 other physical substance. The sev en baptisms which are either spiritual or \up0 \expndtw-3\charscalex100 fi gurative in nature are: \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \ up0 \expndtw-2\charscalex100 1. Christ baptizing with the Holy Spirit, (\ul0\nos upersub\cf12\f13\fs24 Matthew 3:11\ul0\nosupersub\cf8\f9\fs24 ), which took plac e on the \up0 \expndtw0\charscalex100 day of Pentecost and resulted in the endue ment with miraculous power from on \up0 \expndtw-3\charscalex100 high (\ul0\nosu persub\cf12\f13\fs24 Luke 24:49\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li18 00\ri1608\sb261\sl-280\slmult0\fi307 \up0 \expndtw0\charscalex100 2. Christ bapt

izing with fire, (\ul0\nosupersub\cf12\f13\fs24 Luke 3:16\ul0\nosupersub\cf8\f9\ fs24 ). From the context it appears that this \up0 \expndtw0\charscalex103 bapti sm of fire is yet future and perhaps describes the phenomenon which will \up0 \e xpndtw-3\charscalex100 accompany His second coming (\ul0\nosupersub\cf12\f13\fs2 4 2 Thessalonians 1: 7-9\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\ sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb37\sl-260\slmult0\fi268 \up0 \expndt w0\charscalex103 3. The Holy Spirit baptizing believers into the Body of Christ, (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians \up0 \expndtw-2\charscalex100 12:1 3\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li2065\sb0\sl-276\slmult0 \par\par d\ql\li2065\sb11\sl-276\slmult0 \up0 \expndtw-3\charscalex100 4. Christ's baptis m into death upon the cross (\ul0\nosupersub\cf12\f13\fs24 Luke 12:50\ul0\nosupe rsub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\ sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-3\char scalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 475\ul0\nosupersub\cf 7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\f s20 ., Vol. VII, p. 34.. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw -2\charscalex100 520 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz412\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g522}{\bkmkend Pg522}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1621\sb186\sl-260\slmult0\fi305 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 5. The typical baptism of Noah' s ark (\ul0\nosupersub\cf12\f13\fs24 1 Peter 3:20, 21\ul0\nosupersub\cf8\f9\fs24 ), the anti-type of which \up0 \expndtw-3\charscalex100 is Christ's death bapti sm, the baptism which now saves us. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par \pard\qj\li1800\ri1614\sb22\sl-270\slmult0\fi282 \up0 \expndtw-1\charscalex100 6 . The baptism of the children of Israel unto Moses in the cloud and in the sea \ up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 10:2\ul 0\nosupersub\cf8\f9\fs24 ). The Israelites in this baptism went through on dry l and, but \up0 \expndtw-3\charscalex100 the Egyptians were immersed. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 7. The baptism for the dead (\ul0\nosupersub\cf12\f 13\fs24 1 Corinthians 15:29\ul0\nosupersub\cf8\f9\fs24 ). This is a much dispute d \up0 \expndtw0\charscalex103 passage, but it appears from the context that Pau l is speaking of baptism as a \up0 \expndtw-3\charscalex100 suffering of martyrd om, similar to the usage in point four above. \par\pard\ql \li2066\sb264\sl-276\ slmult0 \up0 \expndtw-3\charscalex100 The five ritual type of baptisms which are mentioned in Scripture are: \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\q j\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 1. The Di vers Baptisms of the Law (\ul0\nosupersub\cf12\f13\fs24 Hebrews 9:9, 10\ul0\nosu persub\cf8\f9\fs24 ). The word translated \up0 \expndtw-2\charscalex100 "washing s" in the A.V. is \ul0\nosupersub\cf9\f10\fs24 baptismos\ul0\nosupersub\cf8 \f9\fs24 . The Levitical ritual contained divers or \up0 \expndtw0\charsca lex100 various kinds of baptisms. The most common probably was the sprinkling of the \up0 \expndtw-1\charscalex100 water of purification according to the ordina nce of the red heifer (Numbers 19). It \up0 \expndtw0\charscalex103 is most impo rtant to understand that water baptism is not an innovation of the \up0 \expndtw -1\charscalex100 New Testament. Israel practiced many baptisms for fifteen hundr

ed years before \up0 \expndtw0\charscalex103 New Testament times. The priests we re inducted into office by baptism at the \up0 \expndtw0\charscalex100 layer. Th ese were all types, looking forward to fulfillment in a spiritual reality, not \ up0 \expndtw-3\charscalex100 in another physical ritual. \par\pard\ql \li2068\sb 0\sl-276\slmult0 \par\pard\ql\li2068\sb9\sl-276\slmult0\tx6985\tx7758 \up0 \expn dtw0\charscalex100 2. The Traditional Baptisms of the Jews \tab \up0 \expn dtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Mark \tab \up0 \expndtw0\char scalex100 7:1-9\ul0\nosupersub\cf8\f9\fs24 ), where the word \par\pard\qj \li 1800\ri1617\sb9\sl-270\slmult0 \up0 \expndtw-1\charscalex100 translated "washing " is again \ul0\nosupersub\cf9\f10\fs24 baptismos\ul0\nosupersub\cf8\f9\fs24 . T hese baptisms were similar to those of \up0 \expndtw0\charscalex100 the Law, but they were never commanded by God and, in fact, they served only \up0 \expndtw-3 \charscalex100 to make the commandment of God of none effect. \par\pard\qj \li18 00\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up0 \ expndtw0\charscalex103 3. John's Baptism (\ul0\nosupersub\cf12\f13\fs24 John 1:3 1\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 Luke 3:3\ul0\nos upersub\cf8\f9\fs24 ), the purpose of which as stated \line \up0 \expndtw-2\char scalex100 was to introduce Jesus as Israel's Messiah and to effect the remission of sins. \par\pard\ql \li2068\sb264\sl-276\slmult0\tx6419\tx7211 \up0 \expndtw0 \charscalex104 4. The Baptism of Christ by John \tab \up0 \expndtw-4\chars calex100 (\ul0\nosupersub\cf12\f13\fs24 Matt. \tab \up0 \expndtw0\charscalex103 3:15\ul0\nosupersub\cf8\f9\fs24 ), which in all outward \par\pard\qj \li1800 \ri1608\sb5\sl-275\slmult0 \up0 \expndtw0\charscalex104 appearances was the same as point three above, but which was designed to \up0 \expndtw0\charscalex103 "f ulfill all righteousness." In this baptism Jesus identified Himself officially w ith \up0 \expndtw-1\charscalex100 sinful humanity. This identification was compl eted on the cross when He died for \up0 \expndtw0\charscalex106 the sins of the whole world. He was not a sinner, but He took His place as a \up0 \expndtw-3\cha rscalex100 sinner by being baptized of John. \par\pard\ql \li2068\sb0\sl-276\slm ult0 \par\pard\ql\li2068\sb9\sl-276\slmult0\tx8535\tx9227 \up0 \expndtw-1\charsc alex100 5. Pentecostal water baptism for the remission of sins \tab \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Acts \tab \up0 \expndtw -2\charscalex100 2:38\ul0\nosupersub\cf8\f9\fs24 ). This \par\pard\qj \li1800\r i1609\sb9\sl-270\slmult0 \up0 \expndtw-1\charscalex100 baptism is called a bapti sm of repentance for the remission of sins, just the same \up0 \expndtw0\charsca lex103 as John's baptism, but it is an advance on John's baptism, in that it res ulted in \up0 \expndtw-3\charscalex100 the gift of the Holy Spirit. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndt w-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE MEANING OF BAPTISM \par\pard\q l \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 521 \par\pard\sect\sectd\fs24\ paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg523}{\bkmkend Pg523}\par\pa rd\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\par d\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\ qj\li1800\ri1608\sb137\sl-270\slmult0\fi311 \up0 \expndtw0\charscalex100 \ul0\no supersub\cf8\f9\fs24 In considering the meaning of baptism in the Scripture we w ill look first at the \up0 \expndtw0\charscalex100 meaning of the words used for baptism, and then at the meaning of the \up0 \expndtw-3\charscalex 100 ceremony in the sense of what it accomplished. \par\pard\ql \li1800\sb0\sl-2 76\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Words for Baptism \par\pard\qj \li1800\ri1608\s b261\sl-280\slmult0\fi325 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs 24 There are five Greek words related to baptism which all come from the same \u p0 \expndtw0\charscalex103 root. Two are verbs and three are nouns. These words are used a total of 123 \up0 \expndtw0\charscalex107 times in the New Testament and are translated in the following ways in the \up0 \expndtw-3\charscalex100 Au thorized Version: \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \e xpndtw0\charscalex106 1. \ul0\nosupersub\cf9\f10\fs24 Bapto\ul0\nosupersub\cf8\f

9\fs24 . This verb occurs three times and is always translated "dip." It is \up0 \expndtw-3\charscalex100 never used to describe a religious ceremony. \par\pard \qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb37\sl-260\slmult0\fi 268 \up0 \expndtw0\charscalex105 2. \ul0\nosupersub\cf9\f10\fs24 Baptizo\ul0\no supersub\cf8\f9\fs24 . This verb is used 80 times and is always translated "bap tize," \up0 \expndtw-3\charscalex100 except in Luke 11:38 and Mark 7:4 where it is rendered "wash." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ ri1608\sb4\sl-280\slmult0\fi283 \up0 \expndtw0\charscalex100 3. \ul0\nosupersub\ cf9\f10\fs24 Baptistes\ul0\nosupersub\cf8\f9\fs24 . This noun indicates the agen t performing the baptism. It is used \up0 \expndtw-3\charscalex100 14 times and in each case refers to John the Baptist. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slmult0 \up0 \expndtw-2\charscalex100 4\ul0\nosu persub\cf9\f10\fs24 . Baptisma\ul0\nosupersub\cf8\f9\fs24 . This noun is used 22 times and is always translated "baptism." \par\pard\qj \li1800\ri1608\sb267\sl273\slmult0\fi268 \up0 \expndtw0\charscalex102 5. \ul0\nosupersub\cf9\f10\fs24 B aptismos\ul0\nosupersub\cf8\f9\fs24 . This noun is used four times and is transl ated "washing" three \up0 \expndtw0\charscalex100 times and "baptisms" once. Tre nch states that a third noun besides the last two \up0 \expndtw0\charscalex104 n amed was used by Josephus and other writers, "baptisis," and he notes the \up0 \ expndtw-3\charscalex100 difference in the endings of these words: \par\pard\qj \ li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1608\sb2\sl-280\slmult0\fi146 \u p0 \expndtw0\charscalex100 Thus, to take the words which now concern us the most nearly, \ul0\nosupersub\cf9\f10\fs24 baptisis \line \up0 \expndtw-1\charscalex1 00 \ul0\nosupersub\cf8\f9\fs24 is the act of baptism contemplated in the doing, a baptizing; \ul0\nosupersub\cf9\f10\fs24 baptismos\ul0\nosupersub\cf8\f9\fs24 the \line \up0 \expndtw-1\charscalex100 same act contemplated not only as a doin g, but as done, a baptism; while \line \up0 \expndtw-1\charscalex100 \ul0\nosupe rsub\cf9\f10\fs24 baptisma\ul0\nosupersub\cf8\f9\fs24 is not any more the act, but the abiding fact resulting therefrom \par\pard\ql \li2721\sb32\sl-218\slmult 0 \up0 \expndtw-4\charscalex100 . \ul0\super\cf22\f23\fs23 476 \par\pard\qj \li1 800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb20\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Trench points out that thes e latter words are exclusively ecclesiastical terms \up0 \expndtw0\charscalex100 appearing only in the New Testament and in writings dependent on it. Although \ up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 baptismos \ul0\nosuper sub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 baptisma\ul0\nosupersub\cf8\f9\ fs24 do not occur in the Septuagint it should be remembered \up0 \expndtw0\char scalex109 that the Holy Spirit led the writer to the Hebrews to use the former w ord to \up0 \expndtw-3\charscalex100 describe the various lustrations of the Old Testament (9:10). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\r i1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 According to Shedd, these nouns were coined by Jews and Christians from \line \up0 \expndtw-2\chars calex100 \ul0\nosupersub\cf9\f10\fs24 baptizo\ul0\nosupersub\cf8\f9\fs24 in or der to denote the rite of purification. He claims that \ul0\nosupersub\ cf9\f10\fs24 bapto\ul0\nosupersub\cf8\f9\fs24 and \line \up0 \expndtw-1\chars calex100 \ul0\nosupersub\cf9\f10\fs24 baptizo\ul0\nosupersub\cf8\f9\fs24 had n o technical or ritual meaning in classical Greek. He gives the \line \ up0 \expndtw-2\charscalex100 classical meaning of these words as "to dip into wa ter, to sink under water, to dye \line \up0 \expndtw-2\charscalex100 or tinge in a fluid." The classical meaning would seem to favor the idea of \par\pard\li1 800\sb0\sl-230\slmult0\par\pard\li1800\sb129\sl-230\slmult0\fi0\tx7435 \up0 \exp ndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 476\ul0\no supersub\cf7\f8\fs20 Richard Chenevix Trench, \ul0\nosupersub\cf24\f25\fs20 Synonyms of the New Testament\tab \up0 \expndtw-2\charscalex100 \ul0\nosupe rsub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdmans\par\pard\li1800\sb1\sl-230\s lmult0\fi0 \up0 \expndtw-2\charscalex100 Publishing Co., 1948), p. 370.\par\pard \ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb23\sl-230\slmult0 \up0 \expndtw-2\charscalex100 522 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s

hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz459\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g524}{\bkmkend Pg524}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1601\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex106 \ul0\nosupersub\cf8\f9\fs24 immersion. However, these words are n ot used in the Bible in their classical \up0 \expndtw0\charscalex103 sense, but in a secondary ceremonial sense, and the meaning must be \up0 \expndt w0\charscalex109 determined by their usage. Shedd points out that the w ord \ul0\nosupersub\cf9\f10\fs24 pagans\ul0\nosupersub\cf8\f9\fs24 , \up0 \expn dtw-1\charscalex100 etymologically and classically, denotes people living in vil lages (\ul0\nosupersub\cf9\f10\fs24 pagi\ul0\nosupersub\cf8\f9\fs24 ) outside th e \up0 \expndtw0\charscalex102 large towns and cities. As Christianity spread fi rst among the inhabitants of the \up0 \expndtw0\charscalex100 cities, the villag ers were unevangelized: thus "pagan" came to mean "heathen," \up0 \expndtw0\char scalex100 instead of "villager." "Similarly, \ul0\nosupersub\cf9\f10\fs24 bapto\ ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 baptizo\ul0\nosuper sub\cf8\f9\fs24 , which in heathenism denoted \up0 \expndtw0\charscalex103 any u nceremonial, non-ritual immersion into water, when adopted by Judaism \up0 \expn dtw0\charscalex100 and Christianity, came to have the secondary significa tion of a ceremonial \up0 \expndtw-3\charscalex100 sprinkling or affusion of water.''\ul0\super\cf22\f23\fs23 477 \par\pard\qj \li1800\ri1604\sb265\sl-276\sl mult0\fi319 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 James W. Da le has written what are, perhaps, the most scholarly works ever \up0 \expndtw0\c harscalex105 produced on the subject of baptism\ul0\nosupersub\cf9\f10\fs24 : Ch ristic and Patristic Baptism, Johannic \up0 \expndtw-2\charscalex100 Baptism\ul0 \nosupersub\cf8\f9\fs24 , and \ul0\nosupersub\cf9\f10\fs24 Classic Baptism\ul 0\nosupersub\cf8\f9\fs24 . He gives voluminous quotations from Baptist \up 0 \expndtw-1\charscalex100 writers, stating their claims that \ul0\nosupersu b\cf9\f10\fs24 bapto\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\f s24 baptizo\ul0\nosupersub\cf8\f9\fs24 have one and only one \up0 \expndt w0\charscalex108 meaning: \ul0\nosupersub\cf9\f10\fs24 to dip\ul0\nosupersub\cf8 \f9\fs24 . He refutes this claim as he concludes his book on Classic \up0 \expnd tw-3\charscalex100 Baptism with these words: \par\pard\qj \li2520\sb0\sl-280\slm ult0 \par\pard\qj\li2520\ri1608\sb1\sl-280\slmult0\fi134 \up0 \expndtw0\charscal ex100 USAGE, the accepted arbiter, has spoken freely, and, I think, has been \up 0 \expndtw-3\charscalex100 reported faithfully as teaching. \par\pard\qj \li2520 \ri1608\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex105 (1) \ul0\nosupersub\cf 9\f10\fs24 Bapto\ul0\nosupersub\cf8\f9\fs24 , TINGO, and DIP\ul0\nosupersub\ cf6\f7\fs24 ,\ul0\nosupersub\cf8\f9\fs24 are words, which in their respec tive \up0 \expndtw-3\charscalex100 languages, represent, for the most part, the same identical ideas. \par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li252 0\ri1608\sb37\sl-260\slmult0 \up0 \expndtw0\charscalex102 (2) \ul0\nosupersub\cf 9\f10\fs24 Baptizo\ul0\nosupersub\cf8\f9\fs24 , MERGO, and MERSE, are words, whi ch in their respective \up0 \expndtw-3\charscalex100 languages, represent, for t he most part, the same identical ideas. \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1608\sb4\sl-280\slmult0 \up0 \expndtw0\charscalex103 (3) T hese two classes of words differ from each other essentially. They \line \up0 \e xpndtw-2\charscalex100 are not interchanged, nor interchangeable ordinarily, muc h less identical. \par\pard\ql \li2520\sb0\sl-276\slmult0 \par\pard\ql\li2520\sb 8\sl-276\slmult0 \up0 \expndtw-2\charscalex100 (4) \ul0\nosupersub\cf9\f10\fs24 Bapto\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 Baptizo\ul0\n

osupersub\cf8\f9\fs24 exhibit a perfect parallelism in their development. \par\ pard\ql \li3240\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 1.\ul0\nosupe rsub\cf9\f10\fs24 Bapto\ul0\nosupersub\cf8\f9\fs24 ; TO DIP. \par\pard\ql \li324 0\sb0\sl-276\slmult0 \par\pard\ql\li3240\sb8\sl-276\slmult0 \up0 \expndtw-3\char scalex100 1.\ul0\nosupersub\cf9\f10\fs24 Baptizo\ul0\nosupersub\cf8\f9\fs24 ; TO MERSE. \par\pard\qj \li3240\ri1613\sb261\sl-280\slmult0 \up0 \expndtw-1\charsca lex100 2.\ul0\nosupersub\cf9\f10\fs24 Bapto\ul0\nosupersub\cf8\f9\fs24 ; to dip into any coloring liquid \ul0\nosupersub\cf9\f10\fs24 for the sake of the effect \ul0\nosupersub\cf8\f9\fs24 ; TO \up0 \expndtw-4\charscalex100 DYE. \par\pard\qj \li3240\sb0\sl-280\slmult0 \par\pard\qj\li3240\ri1617\sb1\sl-280\slmult0 \up0 \ expndtw-1\charscalex100 2\ul0\nosupersub\cf9\f10\fs24 .Baptizo\ul0\nosupersub\cf 8\f9\fs24 ; To merse into any liquid \ul0\nosupersub\cf9\f10\fs24 for the sake o f its influence\ul0\nosupersub\cf8\f9\fs24 ; TO \up0 \expndtw-3\charscalex100 DR OWN. \par\pard\qj \li3240\ri1605\sb261\sl-280\slmult0 \up0 \expndtw-2\charscalex 100 3. \ul0\nosupersub\cf9\f10\fs24 Bapto\ul0\nosupersub\cf8\f9\fs24 ; To aff ect by the peculiar influence of coloring matter \up0 \expndtw0\charscale x104 (\ul0\nosupersub\cf9\f10\fs24 without the act of dipping\ul0\nosupersub\cf8 \f9\fs24 ); e.g., \ul0\nosupersub\cf9\f10\fs24 to sprinkle\ul0\nosupersub\cf8\f9 \fs24 blood; \ul0\nosupersub\cf9\f10\fs24 to squeeze\ul0\nosupersub\cf8\f9\fs24 a \up0 \expndtw-3\charscalex100 berry; \ul0\nosupersub\cf9\f10\fs24 to bruise\ ul0\nosupersub\cf8\f9\fs24 by blows. \par\pard\ql \li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\c f23\f24\fs20\ul0\super\cf23\f24\fs19 477\ul0\nosupersub\cf7\f8\fs20 W. G. T. Sh edd, \ul0\nosupersub\cf24\f25\fs20 Dogmatic Theology\ul0\nosupersub\cf7\f8\fs20 , Vol. II, p.582. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\char scalex100 523 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz598\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g525}{\bkmkend Pg525}\par\pard\ql \li3240\sb0\sl-276\slmult0 \par\pard\ql\li3240 \sb0\sl-276\slmult0 \par\pard\ql\li3240\sb0\sl-276\slmult0 \par\pard\ql\li3240\s b0\sl-276\slmult0 \par\pard\ql\li3240\sb0\sl-276\slmult0 \par\pard\ql\li3240\sb9 2\sl-276\slmult0\tx9116 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 3. \ul0\nosupersub\cf9\f10\fs24 Baptizo\ul0\nosupersub\cf8\f9\fs24 ; To affe ct by any controlling influence \tab \up0 \expndtw-2\charscalex100 (\ul0\nos upersub\cf9\f10\fs24 without the \par\pard\qj \li3240\ri1615\sb1\sl-280\slmult0 \up0 \expndtw-2\charscalex100 condition of mersion\ul0\nosupersub\cf8\f9\fs24 ) ; e.g., \ul0\nosupersub\cf9\f10\fs24 to sprinkle\ul0\nosupersub\cf8\f9\fs24 pop py juice; \ul0\nosupersub\cf9\f10\fs24 to pour\ul0\nosupersub\cf8\f9\fs24 water on \up0 \expndtw-2\charscalex100 hot iron; \ul0\nosupersub\cf9\f10\fs24 to drin k\ul0\nosupersub\cf8\f9\fs24 intoxicating liquor. \par\pard\qj \li2251\ri1622\s b261\sl-280\slmult0\fi162 \up0 \expndtw0\charscalex100 The perfect parallelism o f development thus exhibited, in these two words, \up0 \expndtw-2\charscalex100 goes far to show that the true interpretation of each has been secured. \par\par d\ql \li2251\sb0\sl-276\slmult0 \par\pard\ql\li2251\sb8\sl-276\slmult0 \up0 \exp ndtw-1\charscalex100 (5) Baptism is a myriad-sided word, adjusting itself to the most diverse cases \par\pard\qj \li2251\sb0\sl-280\slmult0 \par\pard\qj\li2251\ ri1611\sb261\sl-280\slmult0 \up0 \expndtw-2\charscalex100 (6) The master-key to the interpretation of \ul0\nosupersub\cf9\f10\fs24 baptizo\ul0\nosupersub\cf8\f9 \fs24 is CONDITION, - condition \line \up0 \expndtw-3\charscalex100 characteriz

ed by COMPLETENESS, with or without physical envelopment. \par\pard\qj \li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1601\sb13\sl-273\slmult0\fi460 \up0 \exp ndtw0\charscalex103 WHATEVER IS CAPABLE OF THOROUGHLY CHANGING THE \ up0 \expndtw0\charscalex102 CHARACTER, STATE, OR CONDITION OF ANY OBJECT, IS CAP ABLE OF \up0 \expndtw0\charscalex100 BAPTIZING THAT OBJECT; AND BY SUCH CH ANGE OF CHARACTER, \up0 \expndtw-3\charscalex100 STATE, OR CONDITION DOES, IN FACT, BAPTIZE IT.\ul0\super\cf22\f23\fs23 478 \par\pard\qj \li1800\sb0\sl-275\sl mult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi284 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf8\f9\fs24 The inconsistency of equating \ul0\nosupersu b\cf9\f10\fs24 dipping\ul0\nosupersub\cf8\f9\fs24 with \ul0\nosupersub\cf9\f10\ fs24 immersing \ul0\nosupersub\cf8\f9\fs24 should be pointed out. \line \up0 \ex pndtw0\charscalex100 The primary meaning of \ul0\nosupersub\cf9\f10\fs24 bapto\u l0\nosupersub\cf8\f9\fs24 is to dip and dip means not only to submerge an \line \up0 \expndtw0\charscalex103 object in a liquid, but to immediately remove the object. Immerse, on the other \line \up0 \expndtw0\charscalex100 hand, means to submerge an object with no thought whatsoever of removing it. \line \up0 \expndt w0\charscalex100 The primary idea of \ul0\nosupersub\cf9\f10\fs24 baptizo\ul0\no supersub\cf8\f9\fs24 is this latter idea, and it should be evident to baptize \ line \up0 \expndtw0\charscalex107 a person into water in the primary sense of th e word would be to drown the \line \up0 \expndtw0\charscalex104 person, and, in fact, that is exactly the frequent usage of the word in classical \line \up0 \ex pndtw-1\charscalex100 Greek. Baptism for the so-called Immersionist is really a two-fold work, a burying \line \up0 \expndtw0\charscalex102 of the old man and a raising of the new man. To call himself an immersionist is \line \up0 \expndtw0 \charscalex100 only half the story. He should be called an \ul0\nosupersub\cf9\f 10\fs24 immerse-emersionist\ul0\nosupersub\cf8\f9\fs24 . Nowhere in the \line \u p0 \expndtw0\charscalex105 Greek can a usage be found where \ul0\nosupersub\cf9\ f10\fs24 baptizo\ul0\nosupersub\cf8\f9\fs24 contains the idea of emersion. It \ line \up0 \expndtw0\charscalex106 should be evident, therefore, that the Baptist practices \ul0\nosupersub\cf9\f10\fs24 dipping\ul0\nosupersub\cf8\f9\fs24 : he does not \line \up0 \expndtw0\charscalex100 practice immersion. This distinction becomes most important when considering \line \up0 \expndtw-2\charscalex100 Spi rit baptism into Christ. If the Baptist is correct in his claim that \ul0\nosupe rsub\cf9\f10\fs24 baptizo\ul0\nosupersub\cf8\f9\fs24 involves \line \up0 \expnd tw0\charscalex105 a complete submersion and a complete withdrawal, what shall we say of our \line \up0 \expndtw0\charscalex106 baptism into Christ? It should be evident that once a person is baptized into \line \up0 \expndtw0\charscalex103 Christ he is brought into a permanent relationship from which he will never be \ line \up0 \expndtw0\charscalex100 removed. Therefore baptism cannot mean a dippi ng or a putting in and a taking \line \up0 \expndtw-2\charscalex100 out. \par\pa rd\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\f i268 \up0 \expndtw0\charscalex107 Baptists often quote the early Church fathers to try to prove that baptism \line \up0 \expndtw0\charscalex100 means complete s ubmersion of the body. What they do not quote is the fact that \line \up0 \expnd tw0\charscalex103 these men held to baptismal regeneration, and that whi le they practiced \line \up0 \expndtw0\charscalex100 submersion, they did it, not as a burial, but for an entirely different reason. They \line \up0 \expndtw1\charscalex100 taught that baptism was a washing, and so that the water might d o its work most \line \up0 \expndtw-1\charscalex100 effectively, they not only s ubmerged the entire body, but they baptized the body \par\pard\ql \li1800\sb0\sl -230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 478\ul0\nosupersub\cf7\f8\fs 20 \ul0\nosupersub\cf4\f5\fs20 James W. Dale, \ul0\nosupersub\cf27\f28\fs20 Cla ssic Baptism\ul0\nosupersub\cf4\f5\fs20 (Philadelphia: Win. Rutter & Co., 1870) , p. 352. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\nosupersub\cf7\f8\fs20 524 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz534\shplid0

{\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g526}{\bkmkend Pg526}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 in a naked condition. They further be lieved that the baptismal water first had to \up0 \expndtw0\charscalex100 be was hed by the Holy Spirit before it could wash away man's sins. Quotations \up0 \ex pndtw-3\charscalex100 from Jerome and Cyprian make these points plain: \par\pard \qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\ri1608\sb21\sl-270\slmult0 \u p0 \expndtw0\charscalex108 How can the soul, which has not the Holy Spirit, be p urged from old \up0 \expndtw-1\charscalex100 defilements? For water does not was h the soul unless it is first washed by \up0 \expndtw-3\charscalex100 the Holy S pirit, that it may be able to wash others. \par\pard\qj \li2520\sb0\sl-273\slmul t0 \par\pard\qj\li2520\ri1603\sb15\sl-273\slmult0 \up0 \expndtw0\charscalex100 F or neither can the Spirit operate without the water, nor the water without \up0 \expndtw-1\charscalex100 the Spirit.. \up0 \expndtw0\charscalex100 . but it is necessary that the water first be purified and \up0 \expndtw-1\charsc alex100 sanctified, that it may be able by its own baptism to cleanse away the s ins \up0 \expndtw-3\charscalex100 of the baptized man.\ul0\super\cf22\f23\fs23 4 79 \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277 \slmult0\fi268 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 It is ve ry evident from a careful study of the "divers baptisms" of the Old \line \up0 \ expndtw-1\charscalex100 Testament that none of them involved the immersion or su bmersion of the entire \line \up0 \expndtw0\charscalex102 body under water, (\u l0\nosupersub\cf12\f13\fs24 Hebrews 9:10\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\n osupersub\cf12\f13\fs24 Exodus 24:6-8; Numbers 8:7; Leviticus \line \up0 \expn dtw0\charscalex100 14:4-7; Numbers 19:18, 19; 31:23, 24; Isaiah 52:15; Ezekiel 3 6:25\ul0\nosupersub\cf8\f9\fs24 ). Neither did \line \up0 \expndtw0\charscalex10 5 any of these baptisms contain the connotation of a burial of a dead body, as \ line \up0 \expndtw-1\charscalex100 demanded by Baptist doctrine. And we ha ve already proved that the word \line \up0 \expndtw0\charscalex104 \ul0\nos upersub\cf9\f10\fs24 baptizo\ul0\nosupersub\cf8\f9\fs24 does not define any par ticular mode, and that, in fact, it is possible to \line \up0 \expndtw-3\charsca lex100 have a baptism where no physical element whatsoever is involved. \par\par d\qj \li1800\ri1608\sb265\sl-275\slmult0\fi335 \up0 \expndtw0\charscalex107 A ca reful study of the New Testament will produce like conclusions. The \line \up0 \ expndtw-2\charscalex100 Jewish custom of baptizing their eating utensils and the couches upon which they \line \up0 \expndtw0\charscalex100 reclined before each meal rules out both the idea of complete immersion as well \line \up0 \expndtw1\charscalex100 as the idea of burial. It is likewise evident that there is not the slightest hint in any \line \up0 \expndtw-1\charscalex100 of the passages de aling with John's baptism that he taught or understood it to be \line \up0 \expn dtw0\charscalex100 a symbol of burial. The only hint that he might have practice d immersion is that \line \up0 \expndtw0\charscalex108 he baptized in the Jordan river and at Aenon where there was much water \line \up0 \expndtw0\charscalex10 4 (\ul0\nosupersub\cf12\f13\fs24 Matthew 3:6\ul0\nosupersub\cf8\f9\fs24 and \ul 0\nosupersub\cf12\f13\fs24 John 3:23\ul0\nosupersub\cf8\f9\fs24 ). Vincent point s out that Aenon means "springs," \line \up0 \expndtw0\charscalex100 and that "much water," is literally "many waters," that is, many springs of \li ne \up0 \expndtw-1\charscalex100 water.\ul0\super\cf22\f23\fs23 480\ul0\nosupers ub\cf8\f9\fs24 And the text makes it clear that the meaning placed on the bapti sm was \line \up0 \expndtw-1\charscalex100 that of purification and not that of

burial. As to John's use of the Jordan river, this \line \up0 \expndtw0\charscal ex106 was probably in accord with the Levitical requirement that "a fountain or pit, \line \up0 \expndtw0\charscalex104 wherein there is plenty of water" (\ul0 \nosupersub\cf12\f13\fs24 Leviticus 11:36\ul0\nosupersub\cf8\f9\fs24 ), was req uired to keep the \line \up0 \expndtw-1\charscalex100 water itself from becoming unclean. The impossibility of finding a place in the city \line \up0 \expndtw-1 \charscalex100 of Jerusalem to baptize over 3,000 people by immersion on the day of Pentecost \line \up0 \expndtw0\charscalex103 has been noted by some writers. The only other case where a mode might be \line \up0 \expndtw-1\charscalex100 i ndicated is in the case of Philip and the Ethiopian eunuch in \ul0\nosupersub\cf 12\f13\fs24 Acts 8:36-39\ul0\nosupersub\cf8\f9\fs24 , where \line \up0 \expndtw0 \charscalex105 it is stated that "they went down both into the water." It has be en argued that \line \up0 \expndtw0\charscalex100 because the eunuch went down i nto the water and came up out of the water he \line \up0 \expndtw0\charscalex100 must have been completely immersed. But since they \ul0\nosupersub\cf9\f10\fs24 both\ul0\nosupersub\cf8\f9\fs24 went down and \ul0\nosupersub\cf9\f10\fs24 bot h \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb213\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs1 9 479\ul0\nosupersub\cf7\f8\fs20 James W. Dale, \ul0\nosupersub\cf24\f25\fs20 C hristic and Patristic Baptism\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: Presbyt erian Board of Publications, 1874), \par\pard\ql \li1800\sb10\sl-230\slmult0 \up 0 \expndtw-2\charscalex100 p. 492. \par\pard\qj \li1800\ri1633\sb0\sl-240\slmult 0 \up0 \expndtw0\charscalex102 \ul0\super\cf23\f24\fs19 480\ul0\nosupersub\cf7\f 8\fs20 Marvin R. Vincent, \ul0\nosupersub\cf24\f25\fs20 Word Studies of the New Testament\ul0\nosupersub\cf7\f8\fs20 (New York: Charles Scribner's Sons, 1914) , \up0 \expndtw-3\charscalex100 Vol. II, p. 104. \par\pard\ql \li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 525 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz452\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g527}{\bkmkend Pg527}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1604\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 came up this argument would prove tha t Philip was also completely immersed, \up0 \expndtw-3\charscalex100 which is pr oving a little too much. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li 1800\ri1608\sb11\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 Thus, ceremon ial baptism in both the Old and the New Testaments has the \up0 \expndtw0\charsc alex100 meaning of a work of purification, changing the condition of the recipie nt from a \up0 \expndtw-1\charscalex100 state of defilement to one of purity. Th e baptism by both John and by the Twelve \up0 \expndtw0\charscalex100 is called a baptism of repentance for the remission of sins. Saul was told, "arise, \up0 \ expndtw0\charscalex100 and be baptized, and wash away thy sins, calling on the n ame of the Lord." This \up0 \expndtw0\charscalex103 is not baptismal regeneratio n; rather baptism is presented as a work of faith in \up0 \expndtw-3\charscalex1 00 the Kingdom commission and ministry (\ul0\nosupersub\cf12\f13\fs24 Mark 16:15 , 16\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb264\sl-276\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE PLACE OF BAPTISM IN T HE PRESENT DISPENSATION \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersu

b\cf8\f9\fs24 It is the premise of this work on Theology that the revelation of the present \line \up0 \expndtw0\charscalex103 dispensation was committed to the Apostle Paul, and therefore that the \line \up0 \expndtw0\charscalex1 00 distinctive truths for this dispensation are to be found in his epistles. A s urvey of \line \up0 \expndtw-1\charscalex100 his epistles indicates that he makes reference to baptism in eight different \line \up0 \expndtw-2\chars calex100 passages: \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\r i1609\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 1. He refers to Isra el having been baptized unto Moses (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 10:2\ul0\nosupersub\cf8\f9\fs24 ). \up0 \expndtw-3\charscalex100 This baptism ha s no reference to this dispensation. \par\pard\qj \li1800\ri1608\sb261\sl-280\sl mult0\fi268 \up0 \expndtw0\charscalex102 2. Once he definitely associates the na me of the Holy Spirit as the One who \up0 \expndtw0\charscalex104 baptizes belie vers into the one Body of Christ (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 12 :13\ul0\nosupersub\cf8\f9\fs24 ). This is a \up0 \expndtw-3\charscalex100 purely spiritual work and has no reference to a ceremonial. \par\pard\qj \li1800\ri160 8\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 3. Once he refers to t hose who were baptized for the dead\ul0\nosupersub\cf12\f13\fs24 (1 Corinthian s \up0 \expndtw0\charscalex105 15:29\ul0\nosupersub\cf8\f9\fs24 ). This is admit tedly a problem passage upon which no doctrine can be \up0 \expndtw-2\charscalex 100 founded. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1609\ sb13\sl-273\slmult0\fi281 \up0 \expndtw-1\charscalex100 4. Once he states that a s many as have been baptized into Christ have put on \up0 \expndtw0\charscalex10 0 Christ (\ul0\nosupersub\cf12\f13\fs24 Galatians 3:27\ul0\nosupersub\cf8\f9\fs2 4 ). Unless we believe in a baptismal ceremony that has the \up0 \expndtw0\chars calex102 power and the efficiency to regenerate every person who is baptized, we could \up0 \expndtw-3\charscalex100 hardly read water baptism into this passage . \par\pard\ql \li2068\sb265\sl-276\slmult0\tx10225 \up0 \expndtw0\charscalex103 5. Only once does Paul make specific reference to water baptism \tab \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 1 \par\pard\qj \li1 800\ri1604\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex100 Corinthians 1:13-1\ul 0\nosupersub\cf8\f9\fs24 7), and although he states that he had baptized at leas t three \up0 \expndtw0\charscalex102 people in Corinth, he plainly states that C hrist had never commissioned him to \up0 \expndtw-3\charscalex100 practice bapti sm. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-2 75\slmult0\fi268 \up0 \expndtw0\charscalex102 6. Once Paul simply states that th ere is one baptism (\ul0\nosupersub\cf12\f13\fs24 Ephesians 4:5\ul0\nosupersub\c f8\f9\fs24 ). Since \line \up0 \expndtw0\charscalex104 Paul speaks of two baptis ms in his epistles, water and Spirit, we must decide \line \up0 \expndtw0\charsc alex100 which of these he means, when in one of his latest epistles he says that there is \line \up0 \expndtw0\charscalex104 only one. It would seem strange ind eed in this dispensation of the Spirit if the \line \up0 \expndtw0\charscalex100 Spirit baptism had been set aside in favor of the ceremonial type, and especial ly \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb103\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0 \nosupersub\cf7\f8\fs20 526 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pa rd\sb0\sl-240{\bkmkstart Pg528}{\bkmkend Pg528}\par\pard\qj \li1800\sb0\sl-260\s lmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slm ult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1605\sb186\sl260\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 in light o f the fact that Paul makes it crystal clear that the ceremonial baptism had \up0 \expndtw-3\charscalex100 never been committed to him. \par\pard\qj \li1800\sb0\ sl-270\slmult0 \par\pard\qj\li1800\ri1609\sb22\sl-270\slmult0\fi321 \up0 \expndt w0\charscalex100 7. and 8. In two passages Paul elucidates upon what he calls "a baptism into \up0 \expndtw0\charscalex104 death." (\ul0\nosupersub\cf12\f13\fs 24 Romans 6:3, 4\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 Colossians 2:12\ul0\nosupersub\cf8\f9\fs24 ). Since these texts are of vital \ up0 \expndtw-3\charscalex100 importance, we will quote them in full. \par\pard\q j \li2520\sb0\sl-277\slmult0 \par\pard\qj\li2520\ri1608\sb8\sl-277\slmult0\fi120

\up0 \expndtw-1\charscalex100 What shall we say then? Shall we continue in sin, that grace may \up0 \expndtw0\charscalex104 abound? God forbid. We who died to sin, how shall we any longer live \up0 \expndtw0\charscalex107 there in? Or are ye ignorant that all we who were baptized into Christ \up0 \expndtw0\ charscalex102 Jesus were baptized into his death? We were buried therefore with him \up0 \expndtw0\charscalex103 through baptism into death: that like as Christ was raised from the dead \up0 \expndtw0\charscalex100 through the glory of the Father, so we also might walk in newness of life. \up0 \expndtw0\charscalex104 F or if we have become united with him in the likeness of his death, we \up0 \expn dtw-3\charscalex100 shall also be in the likeness of his resurrection. (A.S.V.) \par\pard\qj \li2520\ri1608\sb264\sl-276\slmult0\fi164 \up0 \expndtw0\charscalex 100 For in him dwelleth all the fulness of the Godhead bodily, and in him ye \li ne \up0 \expndtw0\charscalex103 are made full, who is the head of all principali ty and power: in whom ye \line \up0 \expndtw0\charscalex103 were also circumcise d with a circumcision not made with hands, in the \line \up0 \expndtw0\charscale x104 putting off of the body of the flesh, in the circumcision of Christ; having \line \up0 \expndtw0\charscalex104 been buried with him in baptism, wherein ye were also raised with him \line \up0 \expndtw-1\charscalex100 through faith in the working of God, who raised him from the dead. \line \up0 \expndtw -3\charscalex100 (A.S.V.) \par\pard\ql \li2064\sb0\sl-276\slmult0 \par\pard\ql\l i2064\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 The following facts shoul d be carefully noted about these passages: \par\pard\qj \li1800\ri1608\sb261\sl280\slmult0\fi268 \up0 \expndtw0\charscalex100 1. These passages are in the midst of doctrinal exposition dealing with \up0 \expndtw0\charscalex108 d eliverance through identification with Christ in His death, burial, and \up0 \expndtw-3\charscalex100 resurrection, and are not dealing with Church adm inistration. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1601\ sb13\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex107 2. Whatever this baptism is, it is the experience of all believers. It is one-\line \up0 \expndtw-2\chars calex100 hundred percent effective in putting every baptized person into Christ. Most \line \up0 \expndtw0\charscalex102 sacramentarians admit that no t all who are water baptized are actually put into \line \up0 \expndtw-3\charsca lex100 Christ. \par\pard\ql \li1999\sb265\sl-276\slmult0 \up0 \expndtw-3\charsca lex100 3. It is a baptism "into Christ." Hodge states: \par\pard\qj \li2520\sb0\ sl-277\slmult0 \par\pard\qj\li2520\ri1604\sb7\sl-277\slmult0\fi166 \up0 \expndtw 0\charscalex100 In neither of these passages does Paul say that our baptism \ul0 \nosupersub\cf9\f10\fs24 in water\ul0\nosupersub\cf8\f9\fs24 is \up0 \expndtw0\ charscalex108 an emblem of our burial with Christ. He is evidently speaking of t hat \up0 \expndtw0\charscalex100 spiritual baptism of which water is the emblem; by which spiritual baptism \up0 \expndtw0\charscalex100 we are caused to die un to sin, and live unto holiness, in which death and \up0 \expndtw0\charscalex100 new life we are conformed unto the death and resurrection of Christ. We \up0 \ex pndtw0\charscalex104 are said to be "baptized into Christ," which is the work of the Spirit, not \up0 \expndtw-1\charscalex100 "into the name of Christ," which is the phrase always used when speaking \up0 \expndtw-3\charscalex100 of ritual baptism. \ul0\super\cf22\f23\fs23 481 \par\pard\ql \li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\c f23\f24\fs19 481\ul0\nosupersub\cf7\f8\fs20 A. A. Hodge, \ul0\nosupersub\cf24\f 25\fs20 Outlines of Theology\ul0\nosupersub\cf7\f8\fs20 (Chicago: The Bible Ins titute Colportage Ass'n., 1878), pp. 607,608. \par\pard\ql \li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 527 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz390\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} }

{\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g529}{\bkmkend Pg529}\par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800 \sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 608\sb69\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f 9\fs24 4. There is no mention of water in either of these passages. Chafer remin ds \line \up0 \expndtw-3\charscalex100 us: \par\pard\qj \li2520\sb0\sl-275\slmul t0 \par\pard\qj\li2520\ri1604\sb10\sl-275\slmult0\fi134 \up0 \expndtw0\charscale x103 No ordinance is intimated in these expressions, nor is there any \line \up0 \expndtw-1\charscalex100 obligation being imposed that justifies an a ttempt to enact what is here set \line \up0 \expndtw0\charscalex104 forth. This passage, with that which follows in the context, presents the \line \up0 \expndt w-1\charscalex100 central statement respecting the basis of the Christian's vict ory in daily life \line \up0 \expndtw0\charscalex100 over the sin nature. This i s its objective and its meaning. To discover in it \line \up0 \expndtw0\charscal ex106 only the outward form of a ritual ordinance, as many have done, is to \lin e \up0 \expndtw0\charscalex100 surrender one of the most priceless assets in the whole field of Christian \line \up0 \expndtw0\charscalex100 doctrine and by so much (for many) to abandon the hope of any life well-\line \up0 \expndtw0\charsc alex104 pleasing to God; for if this context means one thing it cannot mean the \line \up0 \expndtw-3\charscalex100 other. \ul0\super\cf22\f23\fs23 482 \par\par d\qj \li1800\ri1608\sb264\sl-277\slmult0\fi306 \up0 \expndtw0\charscalex100 \ul0 \nosupersub\cf8\f9\fs24 5. Paul states that this is a baptism into death, into H is death. What does this \line \up0 \expndtw0\charscalex105 mean? Did not Christ state that He had a baptism to be baptized with (\ul0\nosupersub\cf12\f13\fs24 Luke \line \up0 \expndtw0\charscalex102 12:50\ul0\nosupersub\cf8\f9\fs24 )? Tha t was a baptism into death. When the Holy Spirit baptizes one into \line \up0 \e xpndtw0\charscalex100 Christ, Christ's Death baptism becomes his by virtue of th at relationship. This is \line \up0 \expndtw-1\charscalex100 equivalent to Paul' s statement in Galatians 2:20: "I was crucified with Christ." It is \line \up0 \ expndtw-2\charscalex100 only as we receive this baptism into His death that we c an say that we have been \line \up0 \expndtw0\charscalex103 put to death with Hi m. The Holy Spirit, by baptizing us into Christ, baptizes us \line \up0 \expndtw -3\charscalex100 into His death. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pa rd\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 6. Pa ul further states that because we are baptized into His death, we were \line \up 0 \expndtw0\charscalex100 buried with Him by this baptism into death. There are two important facts to see \line \up0 \expndtw0\charscalex103 here. The first is that the believer is said to have been buried WITH Christ. No \line \up0 \expnd tw0\charscalex100 ceremony or act performed today which is called a burial could by any stretch of \line \up0 \expndtw0\charscalex100 the imagination be said to be a\ul0\nosupersub\cf26\f27\fs24 \ul0\nosupersub\cf8\f9\fs24 burial WITH Chri st. Christ was buried only once, \line \up0 \expndtw-1\charscalex100 and that, i n the tomb of Joseph. If one was buried with Him, it must have been in \line \up 0 \expndtw0\charscalex103 that tomb where He was buried. Only the Holy Spirit co uld accomplish such a \line \up0 \expndtw0\charscalex100 work as this: placing o ne who lives in this twentieth century back in the tomb of \line \up0 \expndtw0\ charscalex105 the Arimathean along with the dead body of Jesus, so that this one who now \line \up0 \expndtw0\charscalex105 believes can be said to have been cr ucified WITH Christ, to have died WITH \line \up0 \expndtw0\charscalex105 Christ , to have been buried WITH Christ, and as the Word goes on to say, to \line \up0 \expndtw0\charscalex102 have been raised WITH Christ, and finally to have been seated WITH Christ in \line \up0 \expndtw-3\charscalex100 the heavenlies. \par\p ard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 The other point concerns the word \ul0\nosupersub\cf9\f10 \fs24 bury\ul0\nosupersub\cf8\f9\fs24 . Shedd aptly remarks: \par\pard\qj \li252 0\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb10\sl-275\slmult0\fi105 \up0 \

expndtw0\charscalex103 Immersion has been supported by the equivocal rendering o f the verb \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 sunth apto\ul0\nosupersub\cf8\f9\fs24 in Rom. 6:4; Col. 2:12. In Rom. 6:4 the renderi ng is, "buried by \line \up0 \expndtw0\charscalex103 baptism"; in Col. 2: 12, "buried in baptism." The English word "bury" is \line \up0 \expndtw0\charscalex1 00 applicable either to burial in earth or in water; but the Greek w ord \line \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 sunthapto\ul 0\nosupersub\cf8\f9\fs24 is applicable only to burial in earth. No one would re nder it by \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb73\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23 \f24\fs19 482\ul0\nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. VI, p. 145. \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb3 0\sl-230\slmult0 \up0 \expndtw-2\charscalex100 528 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz393\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g530}{\bkmkend Pg530}\par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520 \sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\s b0\sl-275\slmult0 \par\pard\qj\li2520\ri1599\sb113\sl-275\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "immerse." The English word "bury" c an suggest immersion, but the Greek \up0 \expndtw-1\charscalex100 cannot. Conse quently, when a person unacquainted with the original \up0 \expndtw0\char scalex105 reads in the English version of a "burial in baptism," or "by baptism, " a \up0 \expndtw0\charscalex106 burial in water is the only idea that enters hi s mind; an idea which the \up0 \expndtw0\charscalex100 Greek positively \ul0\nos upersub\cf9\f10\fs24 excludes\ul0\nosupersub\cf8\f9\fs24 . For when a dead body is "buried" in a tomb as \up0 \expndtw0\charscalex100 our Lord was, it comes into no contact with water, and is carefully \up0 \expndtw0\charscalex1 00 protected from it. Had \ul0\nosupersub\cf9\f10\fs24 sunthapto\ul0\nosupersub\ cf8\f9\fs24 been translated literally, by "entombed," \up0 \expndtw0\charscalex 105 instead of "buried," this text never would have been quoted, as it so \u p0 \expndtw-1\charscalex100 frequently has been, to prove that Christian baptism is immersion. Christ's \up0 \expndtw0\charscalex103 entombment, or burial in Joseph's sepulchre, has not the slightest \up0 \expndtw0\charscalex103 co nnection with his baptism at the Jordan, and throws no light upon the \up0 \expn dtw-2\charscalex100 mode in which he was baptized; and, consequently, it throws no light upon \up0 \expndtw-3\charscalex100 the mode in which his disciples were .\ul0\super\cf22\f23\fs23 483 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\ qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nos upersub\cf8\f9\fs24 It should also be noted that when Christ was buried He was n ot put under \up0 \expndtw0\charscalex100 ground, but in a rock-hewn chamber on ground level into which one could walk. \up0 \expndtw0\charscalex107 The whole i dea of plunging one under water to reinact the Savior's burial is \up0 \expndtw3\charscalex100 therefore inappropriate. Seiss asks: \par\pard\qj \li2520\sb0\sl -275\slmult0 \par\pard\qj\li2520\ri1601\sb11\sl-275\slmult0\fi76 \up0 \expndtw0\ charscalex102 \ul0\nosupersub\cf9\f10\fs24 What\ul0\nosupersub\cf8\f9\fs24 like ness between dipping a man in a fluid, and depositing a dead \line \up0 \expndtw 0\charscalex102 body in a horizontal excavation in the breast of declivity? \ul0 \nosupersub\cf9\f10\fs24 What\ul0\nosupersub\cf8\f9\fs24 similarity \line \up0 \expndtw0\charscalex107 between the wading of a living man into a stream or cist

ern, and the \line \up0 \expndtw0\charscalex102 bearing of a corpse to its final resting place? \ul0\nosupersub\cf9\f10\fs24 What\ul0\nosupersub\cf8\f9\fs24 an alogy between the \line \up0 \expndtw0\charscalex105 hasty lifting of a strangli ng subject from a plunge in the water, and the \line \up0 \expndtw-2\charscalex1 00 triumphant resurrection of the re-animated Jesus in the strength of his own \ line \up0 \expndtw0\charscalex104 omnipotence? \ul0\nosupersub\cf9\f10\fs24 What \ul0\nosupersub\cf8\f9\fs24 similitude between the glorified body of the rising \line \up0 \expndtw0\charscalex104 Savior, and the drowned and dripping aspect of the immersed subject \line \up0 \expndtw-1\charscalex100 coming up from hi s immersion? Could anything be more unlike than \line \up0 \expndtw0\char scalex104 Christ, leaving His grave-clothes in His sepulchre of rock, and coming \line \up0 \expndtw0\charscalex103 forth unaided in His incorruptible body, and a man lifted hastily from the \line \up0 \expndtw-1\charscalex100 water, the sa me clothing sticking sadly to him, and he looking a great deal \line \up0 \expnd tw-1\charscalex100 worse than before his immersion? Is it not amazing that any h uman mind \line \up0 \expndtw-2\charscalex100 could have imagined that such a "s orry sight" bore any resemblance to the \line \up0 \expndtw-3\charscalex100 maje stic and glorious resurrection of our blessed Lord? \ul0\super\cf22\f23\fs23 484 \par\pard\qj \li1800\ri1606\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscale x105 \ul0\nosupersub\cf8\f9\fs24 7. It is Made WITHOUT\ul0\nosupersub\cf6\f7\fs2 4 \ul0\nosupersub\cf8\f9\fs24 Hands: Paul states that having been baptized into \up0 \expndtw-1\charscalex100 Christ we have been circumcised with a cir cumcision made without hands. \up0 \expndtw-1\charscalex100 Bishop Nicholson shows that if the circumcision is made without hands, so is the \up0 \expndtw-3\ charscalex100 baptism which follows: \par\pard\qj \li1800\sb0\sl-273\slmult0 \pa r\pard\qj\li1800\ri1608\sb13\sl-273\slmult0\fi486 \up0 \expndtw-1\charscalex100 The meaning is, that we are circumcised in Christ when we were thus buried \line \up0 \expndtw-1\charscalex100 in the baptism. But now, what baptism is meant? N ot baptism with water, surely? \line \up0 \expndtw-1\charscalex100 For as the ci rcumcision is spiritual, so the baptism must be spiritual. The baptism \line \up 0 \expndtw-1\charscalex100 by the \ul0\nosupersub\cf9\f10\fs24 Holy Ghost\ul0\no supersub\cf8\f9\fs24 is the ruling baptism of the New Testament, and is always to \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb113\sl-230\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs 19 483\ul0\nosupersub\cf7\f8\fs20 Shedd, \ul0\nosupersub\cf24\f25\fs20 op. cit\ ul0\nosupersub\cf7\f8\fs20 ., Vol. II, p. 586. \par\pard\ql \li1800\sb10\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 484\ul0\nosupersu b\cf7\f8\fs20 Joseph A. Seiss, \ul0\nosupersub\cf24\f25\fs20 The Baptist System Examined\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: G. W. Frederick, 1883), pp. 245,246. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 529 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz459\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g531}{\bkmkend Pg531}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1601\sb128\sl-272\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 be understood except where the langu age or context makes evident the contrary. \up0 \expndtw0\charscalex104 Indeed, Rom. 6:4 shows what the baptism is, namely, the baptism into death. \up0 \expndt

w0\charscalex100 The being baptized into anything is the being brought under, an d saturated with \up0 \expndtw-1\charscalex100 its influence and power. When we were circumcised in Christ, it was by means of \up0 \expndtw0\charscalex107 gett ing under the power of His death so really and thoroughly that we were \up0 \exp ndtw-3\charscalex100 buried with Him, lying in the same grave.\ul0\super\cf22\f2 3\fs23 485 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONCLUSION \ par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\sl mult0\fi295 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 From the f oregoing considerations we feel that it can be dogmatically affirmed \up0 \expnd tw-1\charscalex100 that in Paul's major references to Baptism, namely, \ul0\nosu persub\cf12\f13\fs24 Romans 6:3, 4; I Corinthians \up0 \expndtw-1\charscalex100 12:13; Galatians 3:27; Ephesians 4:5\ul0\nosupersub\cf8\f9\fs24 ; and \ul0\nosup ersub\cf12\f13\fs24 Colossians 2:12\ul0\nosupersub\cf8\f9\fs24 , there is no ref erence \up0 \expndtw0\charscalex102 whatsoever to ceremonial baptism, but rather to the baptizing work of the Holy \up0 \expndtw-3\charscalex100 Spirit. This fa ct is most important to grasp. \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\ fi284 \up0 \expndtw-1\charscalex100 As to the practice of water baptism, Scriptu re indicates that explicit commands \line \up0 \expndtw0\charscalex102 were give n to the Twelve Apostles under the Kingdom gospel to practice water \line \up0 \ expndtw0\charscalex103 baptism for the remission of sins. Paul was saved under t his administration of \line \up0 \expndtw0\charscalex102 things and he was told to be baptized, washing away his sins. However, in the \line \up0 \expndtw-1\cha rscalex100 records in Acts of Paul's conversion and commissioning, as well as in references \line \up0 \expndtw0\charscalex100 in Paul's epistles, there is not a word of instruction given to Paul concerning the \line \up0 \expndtw0\charscal ex106 practice of baptism, and Paul himself asserts that Christ did not send him to \line \up0 \expndtw0\charscalex100 baptize, although he did baptize some, bu t he placed so little importance upon it \line \up0 \expndtw0\charscalex102 that he could not remember which of the Corinthians he had baptized, besides \line \ up0 \expndtw0\charscalex109 the three he mentioned. And what is striking is that in none of his epistles, \line \up0 \expndtw0\charscalex104 pastoral or otherwi se, does Paul give one word of instruction to his churches, \line \up0 \expndtw0 \charscalex105 pastors, or evangelists to baptize. Further, the purpose of bapti sm under the \line \up0 \expndtw0\charscalex102 Kingdom commission is not compat ible with Paul's gospel of the grace of God, \line \up0 \expndtw-1\charscalex100 for Paul nowhere links salvation or remission of sins with water baptism. It wo uld \line \up0 \expndtw0\charscalex105 appear that water baptism was v ery closely associated with other \line \up0 \expndtw0\charscalex100 acc ompaniments of the Kingdom gospel, such as miraculous healing, tongues, \line \u p0 \expndtw-2\charscalex100 etc., and that these things were carried over into what we have called the \line \up0 \expndtw0\charscalex102 Transitio n Period. Paul practiced other things during that time which Christians \line \u p0 \expndtw-2\charscalex100 do not practice today, such as taking vows and circu mcising Jewish believers. \par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi301 \up0 \expndtw0\charscalex100 In view of the fact that Paul was not commissioned to baptize and the further \line \up0 \expndtw-1\charscalex100 fact that he giv es not one word of instruction to members of the Body of Christ to \line \up0 \e xpndtw-1\charscalex100 practice this ceremony, it is our firm conviction that water baptism has no \line \up0 \expndtw-2\charscalex100 purpose or pl ace in this present dispensation. Water baptism has been the cause \line \up0 \e xpndtw-1\charscalex100 of a great deal of confusion and division among God's peo ple who are supposed \line \up0 \expndtw0\charscalex100 to manifest the unity of the Spirit on the basis of ONE BAPTISM. Water Baptism \line \up0 \expndtw0\char scalex100 has divided instead of unifying. It has been emphasized almost to the exclusion \line \up0 \expndtw0\charscalex102 of Spirit baptism. There could be n o denominational divisions over a sovereign \line \up0 \expndtw0\charscalex104 w ork of the Holy Spirit, such as there have been over the practices of human \lin e \up0 \expndtw0\charscalex102 religious leaders. It is to be hoped that Christi ans will more and more lay aside \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pa

rd\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f 24\fs20\ul0\super\cf23\f24\fs19 485\ul0\nosupersub\cf7\f8\fs20 W. R. Nikholson, \ul0\nosupersub\cf24\f25\fs20 Oneness With Christ\ul0\nosupersub\cf7\f8\fs20 ( Grand Rapids: Kregel Publications, 1951), p. 195. \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl230\slmult0 \up0 \expndtw-2\charscalex100 530 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz374\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g532}{\bkmkend Pg532}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1590\sb123\sl-273\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 the rancor and bitterness and n arrowness which have been so prevalent in \up0 \expndtw0\charscalex105 bap tism controversies, and more and more recognize the fact and the \up0 \expndtw0\charscalex100 importance of the One Baptism of the Holy Spirit which m akes all believers One \up0 \expndtw-3\charscalex100 as members of the One Body of Christ. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb21\sl-3 79\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 76\ul0\nosu persub\cf20\f21\fs32 PAUL'S PRACTICE OF BAPTISM \par\pard\qj \li1800\sb0\sl-276 \slmult0 \par\pard\qj\li1800\ri1608\sb51\sl-276\slmult0\fi268 \up0 \expndtw0\cha rscalex102 \ul0\nosupersub\cf8\f9\fs24 The conclusion reached at the end of the last chapter naturally raises a very \up0 \expndtw0\charscalex103 important ques tion which must be answered. If Paul was not commissioned to \up0 \expndtw-1\cha rscalex100 baptize, why did he baptize? The answer to this question li es in a proper \up0 \expndtw0\charscalex107 understanding of the Transition P eriod of the latter half of the book of Acts. \up0 \expndtw0\charscalex103 Altho ugh the Transition Period has already been discussed quite fully, we will \up0 \ expndtw-3\charscalex100 review the main points as they refer to the present ques tion. \par\pard\qj \li1800\ri1563\sb264\sl-276\slmult0\fi263 \up0 \expndtw0\char scalex100 When Paul was saved the Kingdom commission with its command to baptize \line \up0 \expndtw-2\charscalex100 was in effect. Paul himself was comma nded to be baptized. The church at \line \up0 \expndtw0\charscalex100 Anti och, where we first find any details of Paul's early ministry, was founded by \l ine \up0 \expndtw0\charscalex100 Jews who were scattered by persecution from Jer usalem. This church practiced \line \up0 \expndtw0\charscalex100 baptism the sam e as did the Jerusalem church. When finally Gentiles began to \line \up0 \expndt w0\charscalex102 come into the church it was only natural that they too should b e baptized. Paul \line \up0 \expndtw0\charscalex102 had received no command from the Lord either to baptize or not to baptize. On \line \up0 \expndtw0\charscale x102 his journeys Paul always went to the Jewish synagogue first and it was natu ral \line \up0 \expndtw0\charscalex103 that he would baptize the Jews who believ ed. When the Gentiles then had the \line \up0 \expndtw-3\charscalex100 message preached to them we are not to suppose that Paul separated the \line \up0 \expndtw0\charscalex100 Jewish and Gentile believers into two groups or two churches-in fact, the secret \line \up0 \expndtw0\charscalex104 of Paul's minis try was that God was making no difference between these two \line \up0 \expndtw0 \charscalex100 groups. But water baptism was not the only Jewish practice which was involved \line \up0 \expndtw-2\charscalex100 in Paul's ministry at this time . Schutz, in answering this question, states: \par\pard\qj \li2520\sb0\sl-275\sl mult0 \par\pard\qj\li2520\ri1604\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex10

3 Paul baptized and permitted water baptism among his converts for the \line \up 0 \expndtw0\charscalex100 same reason that God permitted the Gentiles to exercis e the sign gifts of \line \up0 \expndtw-3\charscalex100 miracles, tongues, and h ealing. It was "BECAUSE OF THE JEWS." During \line \up0 \expndtw0\charscalex109 the transition period the church of God was emerging from its \line \u p0 \expndtw0\charscalex105 predominately Jewish constituency to a pred ominately Gentile \line \up0 \expndtw-1\charscalex100 constituency. During thi s transition period, which covers the last half of the \line \up0 \expndtw0\char scalex100 Book of Acts, many things were done for the benefit of and out of \line \up0 \expndtw0\charscalex101 deference to the Jews. Paul circumci sed Timothy "\ul0\nosupersub\cf9\f10\fs24 because of the Jews\ul0\nosupersub\cf8 \f9\fs24 " \line \up0 \expndtw-1\charscalex100 (Acts 16:1-3). Paul performed a J ewish vow at Jerusalem "\ul0\nosupersub\cf9\f10\fs24 because of the \line \up0 \ expndtw-1\charscalex100 Jews\ul0\nosupersub\cf8\f9\fs24 " (Acts 21:20-26). The G entiles were not to eat meat offered to idols, \line \up0 \expndtw0\charscalex10 0 and abstain from blood and things strangled "\ul0\nosupersub\cf9\f10\fs24 beca use of the Jews\ul0\nosupersub\cf8\f9\fs24 " (Acts \line \up0 \expndtw0\charscal ex100 15:29; 21:25). God gave Gentiles the sign gifts "\ul0\nosupersub\cf9\f10\f s24 because of the Jews\ul0\nosupersub\cf8\f9\fs24 " (1 \line \up0 \expndtw-3\ch arscalex100 Cor. \up0 \expndtw0\charscalex100 1:22 and \up0 \expndtw0\charscale x100 14:22). Likewise, during the transition period, it was \par\pard\qj \li2520\ri1608\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex103 "\ul0\nosupersub\ cf9\f10\fs24 because of the Jews\ul0\nosupersub\cf8\f9\fs24 " that water baptism was permitted among Paul's \up0 \expndtw-3\charscalex100 converts ... \par\pard \ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\par d\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\ cf7\f8\fs20 531 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-24 0{\bkmkstart Pg533}{\bkmkend Pg533}\par\pard\qj \li2520\sb0\sl-275\slmult0 \par\ pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pa rd\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1608\sb113\sl-275\slmult0\ fi141 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Baptism of a Gen tile into Judaism would be a \ul0\nosupersub\cf9\f10\fs24 sign\ul0\nosupersub\cf 8\f9\fs24 to Israel that he had a \line \up0 \expndtw0\charscalex104 change of religious persuasion, for the baptism of a proselyte was the \line \up0 \expndtw 0\charscalex100 initiation rite of a Gentile into Judaism. W. F. Flemington, on page 7 of his \line \up0 \expndtw-2\charscalex100 book, \ul0\nosupersub\cf9\f10\ fs24 The New Testament Doctrine of\ul0\nosupersub\cf8\f9\fs24 \ul0\nosuper sub\cf9\f10\fs24 Baptism\ul0\nosupersub\cf8\f9\fs24 , makes this comment \li ne \up0 \expndtw0\charscalex103 about proselyte baptism as discussed in the Baby lonian Talmud called \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10 \fs24 Yebamoth\ul0\nosupersub\cf8\f9\fs24 , "Proselyte baptism is essentially a rite of initiation into the new \line \up0 \expndtw0\charscalex102 religion. By it a man signified that he abandoned the old life and entered \line \up0 \expndt w0\charscalex105 into a new one." Dr. Emil Schurer says: "Again, the fourth book \ul0\nosupersub\cf9\f10\fs24 of the \line \up0 \expndtw0\charscalex102 Sibyllin e Oracles,\ul0\nosupersub\cf8\f9\fs24 .... insists on converted Gentiles being baptized as an \line \up0 \expndtw0\charscalex102 outward token of their convers ion. (Orac. Sibyll. iv. 164)." (\ul0\nosupersub\cf9\f10\fs24 The Jewish \line \up0 \expndtw0\charscalex100 People in the Times of Jesus Christ,\ul0\nosupersu b\cf8\f9\fs24 Vol. II, p.323). Although before John \line \up0 \expndtw0\charsc alex100 th0 Baptist it had never been proposed that an Israelite under go a \line \up0 \expndtw0\charscalex105 "baptism of repentance," the Dead Sea S crolls and other recent finds \line \up0 \expndtw-1\charscalex100 make it clear that it had long been the general practice for Gentiles to thus \line \up0 \expn dtw0\charscalex103 signify that they were now converts to Judaism. It would sign ify that the \line \up0 \expndtw0\charscalex100 Gentile was severing himself fro m his pagan idols (1 Thes. 1:9). By being \line \up0 \expndtw0\charscalex102 bap tized it signified that he was identifying himself with Israel's one God \line \ up0 \expndtw0\charscalex103 and the inspired Scriptures. Baptism was to \ul0\nos

upersub\cf9\f10\fs24 signify\ul0\nosupersub\cf8\f9\fs24 to the Jews that the \l ine \up0 \expndtw0\charscalex103 baptized Gentile had obeyed God's call to repen tance and that he had \line \up0 \expndtw-3\charscalex100 placed his faith in Je sus as the Messiah (Acts 20:21). \par\pard\qj \li2520\ri1608\sb266\sl-275\slmult 0\fi134 \up0 \expndtw-2\charscalex100 However, after Acts 28, when God no longer dealt with Israel as a \line \up0 \expndtw0\charscalex106 distinct nation, there was no longer any need for the "signs." Paul no \line \up0 \expndt w0\charscalex103 longer exercised the \ul0\nosupersub\cf9\f10\fs24 sign\ul0\nosu persub\cf8\f9\fs24 gift of healing (2 Tim. 4:20; I Tim. 5:23 cf. this \line \up 0 \expndtw-1\charscalex100 with Acts 19:11, 12; and Phil. 2:25-27). Even as the sign gifts ceased, just \line \up0 \expndtw-3\charscalex100 so, water baptism ce ased as a \ul0\nosupersub\cf9\f10\fs24 sign\ul0\nosupersub\cf8\f9\fs24 to the J ews of Gentile conversion. \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\ li2520\ri1608\sb1\sl-280\slmult0\fi155 \up0 \expndtw-1\charscalex100 Paul finall y declared that there was only ONE baptism (Eph. 4:5). Those \line \up0 \expndtw -1\charscalex100 who do not understand that this one baptism excludes all others are often \line \up0 \expndtw0\charscalex100 inconsistent in their theologic al reasoning. They will turn the Roman \line \up0 \expndtw-1\charscalex100 Catholic to I Timothy \up0 \expndtw-1\charscalex100 2:5 and correctly ins ist that there is only \ul0\nosupersub\cf9\f10\fs24 one \par\pard\qj \li252 0\ri1608\sb0\sl-277\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 mediator, and since this is Christ, this excludes all others. However, whe n \line \up0 \expndtw-2\charscalex100 Paul says ONE baptism they often conclude that there can yet be another. \line \up0 \expndtw0\charscalex100 There can be n o doubt as to which baptism is meant in Ephesians 4:5. I \line \up0 \expndtw0\ charscalex105 Corinthians 12:13 says that we are put into the Body of Christ by the \line \up0 \expndtw0\charscalex100 baptism of the Spirit. Romans 12:5 says that to be in the Body of Christ is \line \up0 \expndtw0\charscalex105 to be "in Christ." Romans 8:1 says that if we are "in Christ" there is no \line \up0 \exp ndtw0\charscalex100 more condemnation; in other words, we are saved. Ephesians 1 :13 says \line \up0 \expndtw0\charscalex102 that upon believing we were sealed i n Christ with or by the Holy Spirit of \line \up0 \expndtw-3\charscalex100 promi se. \par\pard\qj \li2520\ri1604\sb248\sl-275\slmult0\fi134 \up0 \expndtw0\charsc alex102 If the baptism of Ephesians 4:5 is not the Spirit baptizing believers in to \line \up0 \expndtw-2\charscalex100 Christ, then no one could be saved. Since there can be only ONE baptism, \line \up0 \expndtw0\charscalex104 and since the re is a baptism by the Spirit, as the operation of God unto \line \up0 \expndtw0 \charscalex100 salvation, this is the ONLY baptism operational today, \ul 0\nosupersub\cf9\f10\fs24 all other are \line \up0 \expndtw-1\charscalex100 e xcluded\ul0\nosupersub\cf8\f9\fs24 . Why baptize with water? God is through deal ing with Israel as a \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 532 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstar t Pg534}{\bkmkend Pg534}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2 520\sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li252 0\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1600\sb123\sl-273\slmult0 \up0 \expnd tw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 distinct nation, and since Gentile s were baptized "BECAUSE OF THE \up0 \expndtw0\charscalex105 JEWS" during the Ac ts period, it is not only no longer necessary, but it \up0 \expndtw0\charscalex1 04 would be making two baptisms operational in this administration when \up0 \ex pndtw-3\charscalex100 God says there should be only ONE. \ul0\super\cf22\f23\fs2 3 486 \par\pard\qj \li1800\ri1604\sb265\sl-276\slmult0\fi268 \up0 \expndtw0\char scalex100 \ul0\nosupersub\cf8\f9\fs24 Another factor which must be taken i nto consideration is a progress of \line \up0 \expndtw0\charscalex104 revel ation in the experience of the apostle Paul. Paul did not receive all of his \li ne \up0 \expndtw0\charscalex100 revelation at one time. This is evident from Pau l's own statement in Acts 26:16, \line \up0 \expndtw-1\charscalex100 where he st ates that at the time of his conversion Christ said unto him: "But rise, \line \ up0 \expndtw0\charscalex100 and stand upon thy feet; for I have appeared unto th

ee for this purpose, to make \line \up0 \expndtw0\charscalex100 thee a minister and a witness both of these things which thou hast seen, and of \line \up0 \expn dtw0\charscalex102 those things in the which I will appear unto thee." And in 2 Corinthians 12:1 he \line \up0 \expndtw-2\charscalex100 says: "I will come to vi sions and revelations of the Lord," and in this same context \line \up0 \expndtw 0\charscalex100 he tells of one of these experiences when he was caught up to th e third heaven \line \up0 \expndtw0\charscalex105 and heard unspeakable words. N o doubt there was some new revelation or \line \up0 \expndtw0\charscalex105 adva ncement of truth given to Paul upon the writing of each of his epistles. It \lin e \up0 \expndtw-1\charscalex100 would thus appear that there must have been such progress during and after the \line \up0 \expndtw0\charscalex100 period of tran sition. It is certain that there were at least two baptisms, and most \line \up0 \expndtw0\charscalex100 likely three, during the book of Acts history: Christ b aptizing with the Holy Spirit, \line \up0 \expndtw0\charscalex102 the apostles b aptizing with water, and the Holy Spirit baptizing into the Body of \line \up0 \ expndtw0\charscalex100 Christ. Had there not been progress and change, how could Paul have declared \line \up0 \expndtw-3\charscalex100 at the end of the transi tion that there is but ONE baptism? \par\pard\qj \li1800\sb0\sl-276\slmult0 \par \pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi309 \up0 \expndtw0\charscalex100 A f urther word should be said about Paul's statement that Christ had not sent \line \up0 \expndtw-2\charscalex100 him to baptize. It has been objected that Paul di d not mean by this statement that \line \up0 \expndtw0\charscalex100 he hadn't b een commissioned to baptize, but because of the divisions at Corinth \line \up0 \expndtw0\charscalex100 he was glad that he had baptized so few of them. Paul do es say in I Corinthians \line \up0 \expndtw0\charscalex105 1:14 that he thanked God he had baptized none of them except Crispus and \line \up0 \expndtw0\charsca lex100 Gaius and the household of Stephanas, but in vs. 17 he is not simply repe ating \line \up0 \expndtw0\charscalex104 what he said in vs. 14. Here he says, " FOR (Greek \ul0\nosupersub\cf9\f10\fs24 gar\ul0\nosupersub\cf8\f9\fs24 ) Christ sent me not to \line \up0 \expndtw0\charscalex100 baptize but to preach the gosp el." The Greek \ul0\nosupersub\cf9\f10\fs24 gar\ul0\nosupersub\cf8\f9\fs24 , acc ording to Thayer means to \line \up0 \expndtw0\charscalex100 adduce the Cause or give the Reason of a preceding statement. The reason or \line \up0 \expndtw0\ch arscalex103 cause for his thanksgiving in this case was not simply that he had b aptized so \line \up0 \expndtw0\charscalex102 few, but that Christ had not sent him to baptize in the first place; hence he was \line \up0 \expndtw0\charscalex1 05 glad that he had baptized so few. It is remarkable that in this large church at \line \up0 \expndtw0\charscalex102 Corinth (\ul0\nosupersub\cf12\f13\fs24 Act s 18:8, 10\ul0\nosupersub\cf8\f9\fs24 ), most of whom were converted through Pau l's ministry, \line \up0 \expndtw-1\charscalex100 that Paul baptized only three or four. He apparently did not lay much stress upon \line \up0 \expndtw0\charsca lex102 baptism at that point in his ministry. Not one of the Twelve apostles cou ld have \line \up0 \expndtw0\charscalex104 honestly said, Christ sent me no t to baptize, for that was their specific \line \up0 \expndtw-3\charscale x100 commission. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi266 \up0 \ex pndtw-2\charscalex100 There was serious trouble in the Corinthian church also ov er the administration \line \up0 \expndtw0\charscalex100 of the Lord's Supper. P aul did not deal with this problem by saying, "Christ sent \line \up0 \expndtw0\ charscalex100 me not to observe the Lord's Supper." In this case he tells us pla inly that he \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 486\ul0\nosupersub\cf7\f8\fs 20 Vernon Schutz, "Why Did Paul Baptize At All," \ul0\nosupersub\cf24\f25\fs20 TRUTH\ul0\nosupersub\cf7\f8\fs20 , 1968, XVIII, pp. 199, 200, 208. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 533 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz368\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{

\sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g535}{\bkmkend Pg535}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1604\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 received the truth about the Lord's S upper directly from Christ (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians \line \ up0 \expndtw-2\charscalex100 11:23\ul0\nosupersub\cf8\f9\fs24 ), but he surely d id not receive one word from Christ about water baptism. \par\pard\qj \li1800\sb 0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\slmult0\fi268 \up0 \expn dtw-1\charscalex100 It will not do to contend that all Paul meant by this statement was that \up0 \expndtw0\charscalex104 preaching the gospel was the more important thing and that he delegated the \up0 \expndtw0\charscalex100 less important task of baptizing to others. If Paul had delegated the baptizing to \up0 \expndtw-1\charscalex100 others, it would still have been under Paul's authority that the people would have \up0 \expndtw0\charscalex100 been baptized. This fact is evident from John 4:1 and 2 where "Jesus made and \up0 \expndtw0\c harscalex102 baptized more disciples than John (Though Jesus himself baptized no t, but his \up0 \expndtw0\charscalex102 disciples)." If it could be said that Je sus was baptizing when His disciples were \up0 \expndtw0\charscalex103 actually doing the work, it could also be said that Paul was baptizing when he \up0 \expn dtw-3\charscalex100 delegated this work to his helpers. \par\pard\qj \li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\ri1604\sb9\sl-276\slmult0\fi269 \up0 \expndt w-2\charscalex100 In conclusion, there seems to be no inconsistency in Paul's pr actice of baptism \up0 \expndtw0\charscalex100 in his early ministry, even thoug h he had not been commissioned to baptize. He \up0 \expndtw-1\charscalex100 prac ticed a number of other things which were not specifically in his commission. \u p0 \expndtw-1\charscalex100 His ministry spanned the period during which God was setting aside those things \up0 \expndtw0\charscalex105 which specifically belo nged to Israel's Kingdom gospel, and ended in the full \up0 \expndtw0\charscalex 100 establishment of the dispensation of the Mystery. Water baptism was just one of \up0 \expndtw-3\charscalex100 the practices which passed with Israel's compl ete setting aside. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\s b20\sl-379\slmult0 \up0 \expndtw0\charscalex96 \ul0\nosupersub\cf16\f17\fs48 77\ ul0\nosupersub\cf20\f21\fs32 THE COMMISSION OF THE CHURCH \par\pard\qj \li1800\ sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb51\sl-276\slmult0\fi268 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Evangelicalism places great str ess upon the so-called \ul0\nosupersub\cf9\f10\fs24 Great Commission\ul0\nosuper sub\cf8\f9\fs24 . In \line \up0 \expndtw0\charscalex102 doing so, however, it ac tually stresses only one phase of that commission, and \line \up0 \expndtw0\char scalex102 that is, the universal preaching of the Gospel. Other vital factors of that \line \up0 \expndtw0\charscalex100 commission are either omitt ed or entirely neglected. It shall be our object to first \line \up0 \expndtw-1\ charscalex100 examine this commission to see all that it involves, then to see w hether all of this \line \up0 \expndtw0\charscalex100 involvement concerns the Church which is His Body, and finally, if not, to \line \up0 \expndtw -2\charscalex100 ascertain just what is the commission for the Church of this di spensation. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 THE COMMISSIONS TO THE TWELVE APOSTLES \par\pard \ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 The Commission of Christ's Earthly Ministry \par\pard\qj \li 1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosuper sub\cf8\f9\fs24 This commission is recorded in Matthew 10, Mark 6, and Luke 9 . Its main \up0 \expndtw-3\charscalex100 features were: \par\pard\ql \li2068\sb0

\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slmult0 \up0 \expndtw-3\charscale x100 1. Disciples forbidden to go to the Gentiles. \par\pard\ql \li2067\sb264\sl -276\slmult0 \up0 \expndtw-3\charscalex100 2. Commanded to go to the lost sheep of the house of Israel. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2 068\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 3. The Message: "The kingdo m of heaven is at hand." \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8 \fs20 534 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkm kstart Pg536}{\bkmkend Pg536}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\q j\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\ li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1606\sb186\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 4. The Ministry: "Heal the sick, cleanse the leper, raise the dead, cast out \up0 \expndtw-3\charscalex 100 demons." \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\ sb22\sl-270\slmult0\fi318 \up0 \expndtw0\charscalex100 5. The Means: "Provide ne ither gold, nor silver, nor brass in your purses, nor \up0 \expndtw0\charscalex1 03 scrip for your journey, neither two coats, neither shoes, nor yet staves: for the \up0 \expndtw-3\charscalex100 workman is worthy of his meat." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \ up0 \expndtw0\charscalex103 The purpose in thus limiting this commission to Isra el was that according to \up0 \expndtw0\charscalex100 God's purpose in establish ing His Messianic Kingdom, Israel was to be blessed \up0 \expndtw-3\charscalex10 0 first, and then the Gentiles were to be blessed through Israel. \par\pard\ql \ li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7 \fs24 The Commission of Christ's Resurrection Ministry \par\pard\qj \li1800\sb0\ sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi268 \up0 \expndt w0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 There are accounts of this commissi on at the conclusion of each of the four \line \up0 \expndtw0\charscalex103 Gosp els and in the introduction to the book of Acts. It is evident from a careful \l ine \up0 \expndtw-1\charscalex100 comparison of these accounts that these commis sions were not all spoken at the \line \up0 \expndtw-2\charscalex100 same time and under the same circumstances. Matthew's was spoken in a \line \up0 \expndtw-2\charscalex100 mountain in Galilee (\ul0\nosupersub\cf12\f13\fs24 28: 16\ul0\nosupersub\cf8\f9\fs24 ). Mark's was given to the eleven as they sat at m eat in \line \up0 \expndtw0\charscalex103 Jerusalem (\ul0\nosupersub\cf12\f13\f s24 16:14\ul0\nosupersub\cf8\f9\fs24 ). Luke's apparently was given shortly befo re the ascension \line \up0 \expndtw0\charscalex105 (\ul0\nosupersub\cf12\f13\fs 24 24:50\ul0\nosupersub\cf8\f9\fs24 ). John's was given on the evening of the re surrection (\ul0\nosupersub\cf12\f13\fs24 20:19\ul0\nosupersub\cf8\f9\fs24 ). L uke's \line \up0 \expndtw0\charscalex102 record in Acts, as in his Gospel, recor ds Christ's words immediately preceding \line \up0 \expndtw-1\charscalex100 the ascension \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 1:8, \up 0 \expndtw0\charscalex100 9\ul0\nosupersub\cf8\f9\fs24 ). Because of these d ifferences many dispensational \par\pard\qj \li1800\ri1608\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex100 expositors believe that one or the other of these c ommissions was intended for \line \up0 \expndtw-2\charscalex100 the Church and t he others were intended for the future Kingdom. For example, A. \par\pard\ql \li 1800\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 C. Gaebelein states concer ning Matthew 28:19, 20: \par\pard\qj \li2520\ri1604\sb261\sl-280\slmult0\fi134 \ up0 \expndtw-1\charscalex100 This is the \ul0\nosupersub\cf9\f10\fs24 Kingdom \ul0\nosupersub\cf8\f9\fs24 commission. In Luke xxiv we have the proper \up0 \expndtw0\charscalex100 Christian mission. A time is coming when this grea t commission here will \up0 \expndtw0\charscalex102 be carried out by a remnant of Jewish disciples, who are represented by \up0 \expndtw-3\charscalex100 the el even.\ul0\super\cf22\f23\fs23 487 \par\pard\qj \li1800\ri1608\sb264\sl-276\slmul t0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Some think tha t the Mark commission is the one especially for today, while \line \up0 \expndtw -1\charscalex100 others take the Acts commission as their marching orders. The f

act of the matter \line \up0 \expndtw0\charscalex100 is that when these comm issions were given by Christ there had been no \line \up0 \expndtw0\char scalex100 revelation as yet that the program of the prophesied Kingdom was to be \line \up0 \expndtw0\charscalex104 interrupted by this present disp ensation of the mystery. Therefore all of these \line \up0 \expndtw0\charscalex1 02 passages must have reference to the preaching of the earthly Messia nic \line \up0 \expndtw0\charscalex103 Kingdom. There can be no doubt from the q uestion of the Apostles in Acts 1:6 \line \up0 \expndtw0\charscalex100 but that this was their understanding of the matter, as they asked the Lord if He \line \ up0 \expndtw-1\charscalex100 would at that time restore again the kingdom to Isr ael. Christ did not correct them \line \up0 \expndtw0\charscalex100 but rather t old them it was not for them to know the time that the Kingdom would \line \up0 \expndtw0\charscalex100 be restored to Israel. If the Kingdom had been set aside already and a new and \line \up0 \expndtw-2\charscalex100 different dispensati on had been instituted, Christ would surely have given a \line \up0 \ex pndtw-3\charscalex100 different answer. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb122\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 4 87\ul0\nosupersub\cf7\f8\fs20 A. G. Gaebelein, \ul0\nosupersub\cf24\f25\fs20 Go spel of Matthew\ul0\nosupersub\cf7\f8\fs20 (New York: Publication Office, Our H ope, 1910), Vol. II, p. 323. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 535 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz423\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g537}{\bkmkend Pg537}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800 \sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi268 \up0 \ex pndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 The main features of this so-ca lled Great Commission should be noted; and \up0 \expndtw0\charscalex105 here we include under this heading the various accounts of it as given in the \up0 \expn dtw-3\charscalex100 Gospels and the Acts. \par\pard\qj \li1800\sb0\sl-260\slmult 0 \par\pard\qj\li1800\ri1619\sb39\sl-260\slmult0\fi294 \up0 \expndtw-1\charscale x100 1. It was to be a universal preaching: "Go ye into all the world, and preac h the \up0 \expndtw-3\charscalex100 gospel to every creature." "Disciple all nat ions." \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb11\s l-276\slmult0\fi268 \up0 \expndtw0\charscalex103 2. It was to be carried out in a definite order: first in Jerusalem, then Judea, \line \up0 \expndtw0\charscale x103 then Samaria, and finally unto the uttermost parts of the earth. This order is in \line \up0 \expndtw-1\charscalex100 keeping with the kingdom principl e laid down by Christ in Mark 7:27: "The \line \up0 \expndtw-1\charscale x100 children (of Israel) must first be filled (before the Gentiles receive thei r blessing)." \line \up0 \expndtw0\charscalex102 Peter recognized this same prin ciple in Acts 3:26 when he said to Israel: "Unto \line \up0 \expndtw0\charscalex 100 you first .... "Paul also in his first recorded sermon told Israel: "It was necessary \line \up0 \expndtw-2\charscalex100 that the word of God should first have been spoken to you" (Acts 13:46). \par\pard\qj \li1800\ri1608\sb261\sl-280\ slmult0\fi268 \up0 \expndtw0\charscalex106 3. It commanded faith and baptism for salvation. "He that believeth and is \line \up0 \expndtw0\charscalex103 baptize d shall be saved." Peter preached this message at Pentecost: "Repent \line \up0

\expndtw-2\charscalex100 and be baptized every one of you in the name of Jesus C hrist for the remission of \line \up0 \expndtw-3\charscalex100 sins .... " \par\ pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-273\slmult 0\fi275 \up0 \expndtw-1\charscalex100 4. It commanded the teaching of all things which Christ had commanded while \up0 \expndtw-1\charscalex100 He was on earth. This included a number of things, such as bringing sacrifices to \up0 \expndtw1\charscalex100 the altar (\ul0\nosupersub\cf12\f13\fs24 Matthew 5:24\ul0\nosupe rsub\cf8\f9\fs24 ) and obedience to those who sit in Moses' seat (\ul0\nosupersu b\cf12\f13\fs24 Matthew \up0 \expndtw-2\charscalex100 23:2, 3\ul0\nosupersub\cf8 \f9\fs24 ), which are manifestly not for obedience today. \par\pard\qj \li1800\r i1608\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 5. It commanded th e preaching of the gospel of the kingdom (\ul0\nosupersub\cf12\f13\fs24 Matthew 4:23; \up0 \expndtw0\charscalex104 9:35; 24:14\ul0\nosupersub\cf8\f9\fs24 ). Thi s is the good news, not only of the forgiveness of sins, but of \up0 \expndtw-1\ charscalex100 God's purpose to establish a kingdom of righteousness and peace he re upon the \up0 \expndtw-2\charscalex100 earth. This gospel, in contradistincti on to the gospel for today, therefore promises \up0 \expndtw-3\charscalex100 tho se things which are mentioned in the next point. \par\pard\qj \li1800\ri1604\sb2 61\sl-280\slmult0\fi320 \up0 \expndtw0\charscalex100 6. It promised that miracul ous signs would follow all them that believe. These \line \up0 \expndtw0\charsca lex102 signs are characteristic of that glorious kingdom which is yet to be esta blished, \line \up0 \expndtw0\charscalex100 when disease, demon power, and death will all be conquered and put out of the \line \up0 \expndtw-4\charscalex100 wa y. \par\pard\qj \li1800\ri1607\sb261\sl-280\slmult0\fi268 \up0 \expndtw-1\charsc alex100 Having analyzed the content of this commission, let us now loo k at the \up0 \expndtw0\charscalex102 contemporary scene in relation to the im plementation of this program. It will be \up0 \expndtw0\charscalex100 discovered that several distinct positions have been taken by the various groups \up0 \exp ndtw-3\charscalex100 in Christendom. \par\pard\qj \li1800\ri1608\sb261\sl-280\sl mult0\fi268 \up0 \expndtw-1\charscalex100 1. There are those such as the Roman Catholics who accept all of the \up0 \expndtw0\charscalex102 implica tions of this commission, teaching the necessity of baptism for salvation \up0 \ expndtw-3\charscalex100 and making claims to miraculous healings at their variou s shrines. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152\s l-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 536 \par \pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg538}{ \bkmkend Pg538}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\s l-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0\fi335 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 2. There are others, such as the Pent ecostalists, who endeavor to carry out \up0 \expndtw-1\charscalex100 this commi ssion literally, teaching the necessity of the miraculous signs as \up0 \expndtw0\charscalex100 evidence of the baptism of the Holy Spirit, and usually laying great stress on the \up0 \expndtw-3\charscalex100 necessity of repentanc e and water baptism for the remission of sins. \par\pard\qj \li1800\ri1608\sb265 \sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 3. There are others, such as the traditional denominational churches of \up0 \expndtw-2\charscalex1 00 Christendom, which claim they are following this commission, some teaching th at \up0 \expndtw0\charscalex100 baptism is the appointed means of receiving salv ation, but almost all completely \up0 \expndtw0\charscalex105 neglecting the par t about the miraculous signs which are supposed to follow \up0 \expndtw0\charsca lex102 those who believe. In recent years some of these denominational groups ha ve \up0 \expndtw0\charscalex100 apparently come to see the inconsistency of this and have joined hands with the \up0 \expndtw-3\charscalex100 Pentecostalists in seeking to revive the miraculous sign gifts. \par\pard\qj \li1800\sb0\sl-275\sl mult0 \par\pard\qj\li1800\ri1605\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charsc alex102 4. There are still others, such as a large segment of Baptists, who repu diate \line \up0 \expndtw-2\charscalex100 speaking in tongues and manifesting th

e other sign gifts, and yet they claim to be \line \up0 \expndtw0\charscalex102 working under this commission. They read the Pauline revelation back into this \ line \up0 \expndtw0\charscalex106 commission and claim that the commission means , "he that believeth and is \line \up0 \expndtw-1\charscalex100 saved should be baptized," instead of, "he that believeth and is baptized shall be \line \up0 \e xpndtw0\charscalex104 saved." On the other hand, those who take the commission l iterally insist that \line \up0 \expndtw0\charscalex106 Paul's gospel must be in terpreted in the light of the commission, so that "by \line \up0 \expndtw0\chars calex103 grace through faith apart from works" means through water baptism and o ther \line \up0 \expndtw-3\charscalex100 works. \par\pard\qj \li1800\sb0\sl-277\ slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi327 \up0 \expndtw0\chars calex100 5. Finally, there are those who believe that this commission was given with a \up0 \expndtw-2\charscalex100 view to the preaching of the gospel of the Kingdom, and that the Twelve Apostles \up0 \expndtw0\charscalex100 worked under this commission in the early part of the Acts. They further believe \up0 \expndt w-1\charscalex100 that a different commission was given as a part of the new rev elation which Paul \up0 \expndtw-1\charscalex100 received concerning the Body of Christ and the dispensation of the Mystery, and \up0 \expndtw-1\charscalex100 t hat this new commission is similar to the so-called Great Commission in that it is \up0 \expndtw-1\charscalex100 universal in character, having been "made known to all nations for the obedience \up0 \expndtw-2\charscalex100 of faith" (Roman s 16:26). \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\ charscalex106 It is only logical to suppose that when God changed His dispensati on and \up0 \expndtw0\charscalex105 introduced an entirely new and previously un prophesied order that He would \up0 \expndtw-2\charscalex100 reveal how this new message was to be dispensed. It would appear most illogical \up0 \expndtw0\char scalex108 for the production manager of a factory to announce to his workers tha t an \up0 \expndtw0\charscalex100 entirely new and different product was to be m anufactured, but that they were to \up0 \expndtw0\charscalex103 use the same pla ns and procedures as had been used on the former product. \up0 \expndtw-1\charsc alex100 Undoubtedly there would be some similarities in the use of the machinery on the \up0 \expndtw0\charscalex107 old and new products, but of necessity ther e must also be differences. The \up0 \expndtw0\charscalex103 contention is here made that God did reveal to Paul, not only the new body of \up0 \expndtw0\charsc alex105 truth, but He also revealed the plan by which that truth was to be dispe nsed. \up0 \expndtw-3\charscalex100 Chalet expresses the same thought when he st ates: \par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\ri1608\sb38\sl -260\slmult0\fi134 \up0 \expndtw0\charscalex103 The teachings of grace are perfe ct and sufficient in themselves. They \line \up0 \expndtw0\charscalex100 provide for the instruction of the child of God in every situation which may \par\pard\ ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 537 \par\pard\sect\sectd\fs24\ paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg539}{\bkmkend Pg539}\par\pa rd\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\par d\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\ qj\li2520\ri1610\sb137\sl-270\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupers ub\cf8\f9\fs24 arise. There is no need that they be supplemented, or augmented, by the \up0 \expndtw0\charscalex100 addition of precepts from either the Law of Moses or the teachings of the \up0 \expndtw-3\charscalex100 Kingdom.\ul0\super\c f22\f23\fs23 488 \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1 608\sb21\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex109 \ul0\nosupersub\cf8\f 9\fs24 If this principle be true we should be able to find the commission for th e \up0 \expndtw0\charscalex103 Church which is Christ's Body in that body of tru th which brings to us this new \up0 \expndtw-2\charscalex100 revelation. Let us then look into Paul's epistles for such a commission. \par\pard\ql \li1800\sb0\s l-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 THE PAULINE COMMISSION FOR THE BODY OF CHRIST \p ar\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slm ult0\fi263 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 What is prob

ably the clearest and most cogent statement which might be \up0 \expndtw0\charsc alex100 called a commission for the saints of this dispensation is found in \ul0 \nosupersub\cf12\f13\fs24 2 Corinthians \up0 \expndtw0\charscalex100 5:14-21\ul0 \nosupersub\cf8\f9\fs24 . That this commission is sufficient and complete may be seen from the \up0 \expndtw-3\charscalex100 following points. \par\pard\ql \li1 800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs 24 Its Motivation \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri 1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\ f9\fs24 "The love of Christ constraineth us." This is the highest motivation in the \up0 \expndtw0\charscalex100 universe. This commission is not to be obeyed s imply to be loyal to our church, \up0 \expndtw0\charscalex103 or to please human leaders, or merely to discharge our debt to humanity. The \up0 \expndtw0\charsc alex102 motive is not our love for Christ, but the love of Christ which was mani fested in \up0 \expndtw-3\charscalex100 His death for us. \par\pard\ql \li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charsca lex100 \ul0\nosupersub\cf6\f7\fs24 Its Scope \par\pard\qj \li1800\ri1608\sb264\s l-276\slmult0\fi307 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "Fo r all." "Because we thus judge, that if one died for all, then were all dead." \ line \up0 \expndtw0\charscalex107 Christ died for all, but this fact was not cle arly revealed before Christ made \line \up0 \expndtw0\charscalex103 known this f act to Paul. Christ had said at the last supper: "This is my blood of \line \up0 \expndtw-1\charscalex100 the new testament, which is shed \ul0\nosupersub\cf9\f 10\fs24 for many\ul0\nosupersub\cf8\f9\fs24 for the remission of sins." "For ma ny" \line \up0 \expndtw-1\charscalex100 is not the same as "for all." And the Ne w Testament was made with the house of \line \up0 \expndtw0\charscalex108 Israel and it is not until Paul that we learn that God has made the Gentiles \line \up 0 \expndtw0\charscalex102 partakers of the spiritual blessings of that Te stament. Peter in Acts \up0 \expndtw-3\charscalex100 5:31 \par\pard\qj \li180 0\ri1602\sb4\sl-277\slmult0 \up0 \expndtw0\charscalex100 declared: "Him hath God exalted with his right hand to be a Prince and a Savior, \up0 \expndtw-1\charsc alex100 for to give repentance to Israel, and forgiveness of sins." It is true t hat the gospel \up0 \expndtw0\charscalex100 of the Great Commission was ultimate ly to be preached in all the world, but the \up0 \expndtw0\charscalex100 above r eferences reveal an important distinction: namely, that the gospel was to \up0 \ expndtw-2\charscalex100 Israel first and primarily, and then through Israel to t he nations. Paul, on the other \up0 \expndtw0\charscalex105 hand, shows that whe reas the gospel was first sent to the Jews, God is now \up0 \expndtw0\charscalex 104 making no distinction between Jews and Gentiles, and it is now revealed that \up0 \expndtw0\charscalex100 Christ died for all alike. In light of this fact i t may be said that Paul's commission \up0 \expndtw-3\charscalex100 is more unive rsal and all-inclusive than that of the Kingdom. \par\pard\qj \li1800\ri1608\sb2 61\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 The Motivation and Scope of Paul's commission are reinforced in the verses \line \up0 \expndtw0\charscalex1 00 which follow: "And that he died for all, that they which live should not henc eforth \line \up0 \expndtw0\charscalex100 live unto themselves, but unto hi m which died for them and rose again. \par\pard\ql \li1800\sb0\sl-230\slm ult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\ super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 488\ul0\nosupersub\cf7\f8\fs20 Chaf er, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. IV, p. 207. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 538 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz395\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} }

{\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g540}{\bkmkend Pg540}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1603\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex105 \ul0\nosupersub\cf8\f9\fs24 Wherefore henceforth know we no man a fter the flesh: yea, though we have \up0 \expndtw0\charscalex102 known Christ after the flesh, yet now henceforth know we him no more. \up0 \expndtw 0\charscalex100 Therefore if any man be in Christ, there is a new creation; old things are passed \up0 \expndtw-3\charscalex100 away; behold, all things are bec ome new." \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi268 \up0 \expndtw0\ charscalex106 Paul's commission no longer views man on the plane of the flesh. I t sees \up0 \expndtw0\charscalex103 mankind as dead, where all earthly and flesh ly distinctions have disappeared. \up0 \expndtw0\charscalex100 But it sees al l mankind as dead through Christ's death, and therefore as \up0 \expndt w-3\charscalex100 candidates for eternal life. \par\pard\ql \li1800\sb264\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 Its Ministry \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1623\sb14\sl-273\s lmult0\fi308 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "And all t hings are of God, who hath reconciled us to himself by Jesus Christ, \up0 \expnd tw0\charscalex100 and hath given to us the ministry of reconciliation; to wit, t hat God was in Christ, \up0 \expndtw0\charscalex100 reconciling the world unto h imself, not imputing their trespasses unto them; and \up0 \expndtw-3\charscalex1 00 hath committed to us the word of reconciliation." \par\pard\qj \li1800\sb0\sl -277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi307 \up0 \expndtw0\ charscalex100 It is no longer the ministry of the law, the ministry of condemnat ion and death \line \up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 3:7-9\ul0\nosupersub\cf8\f9\fs24 ). It is not the ministry of esta blishing a kingdom on earth in \line \up0 \expndtw-1\charscalex100 which Israel is the ruling nation over the other nations of the earth. It is a ministry \line \up0 \expndtw0\charscalex103 of reconciliation which announces to a world of ru ined, alienated, lost sinners, \line \up0 \expndtw0\charscalex100 Jews and Genti les alike, that God has been completely satisfied by the finished \line \up0 \ex pndtw0\charscalex100 work of Christ, so that He can now look upon that world, no longer as alienated \line \up0 \expndtw-1\charscalex100 but reconciled, and tha t He can now offer reconciliation to all who will but believe \line \up0 \expndt w-2\charscalex100 the gospel. \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\f i268 \up0 \expndtw0\charscalex103 This ministry of reconciliation could not have been offered as long as Israel \up0 \expndtw0\charscalex100 and her covenants r emained as the basis of God's dealings. Paul makes it very \up0 \expndtw0\charsc alex102 plain in Romans 11:15 that it was the casting away of Israel that brough t in the \up0 \expndtw0\charscalex100 reconciling of the world. As Paul develops the doctrine of reconciliation he goes \up0 \expndtw0\charscalex105 back beyond Abraham and all of Israel's covenants and promises to the first \up0 \expndtw0\ charscalex103 man, Adam. He shows how alienation came to the whole human race th rough \up0 \expndtw-1\charscalex100 the one sin of that first Adam, and then how reconciliation has come to the whole \up0 \expndtw0\charscalex106 human race th rough the one righteous act of the last Adam, the Lord Jesus \up0 \expndtw0\char scalex102 Christ (\ul0\nosupersub\cf12\f13\fs24 Romans 5:11-21\ul0\nosupersub\cf 8\f9\fs24 , where verse 11 should read: "by whom we have now \up0 \expndtw-3\cha rscalex100 received the reconciliation"). \par\pard\ql \li1800\sb0\sl-276\slmult 0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosu persub\cf6\f7\fs24 Its Ministers \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pa rd\qj\li1800\ri1606\sb14\sl-273\slmult0\fi272 \up0 \expndtw-1\charscalex100 \ul0 \nosupersub\cf8\f9\fs24 "Now then we are ambassadors for Christ, as though God d id beseech you by \up0 \expndtw-1\charscalex100 us, we pray you in Christ's stea d, be ye reconciled to God. For he hath made him \up0 \expndtw0\charscalex102 to be sin for us, who knew no sin; that we might be made the righteousness of \up0

\expndtw-3\charscalex100 God in him." \par\pard\qj \li1800\sb0\sl-260\slmult0 \ par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi263 \up0 \expndtw0\charscalex100 While God has declared Himself to be at peace with the world in th is \line \up0 \expndtw0\charscalex100 dispensation, the world in its attitude is still at enmity with God. The ministers of \par\pard\ql \li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0 \nosupersub\cf7\f8\fs20 539 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pa rd\sb0\sl-240{\bkmkstart Pg541}{\bkmkend Pg541}\par\pard\qj \li1800\sb0\sl-274\s lmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slm ult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl274\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 reconciliat ion under this commission go forth as ambassadors of heaven into \up0 \expndtw0\ charscalex100 enemy territory to represent their homeland in the stead of Christ. In the \up0 \expndtw0\charscalex104 Millennial Kingdom to which th e Great Commission looks, the world will be at \up0 \expndtw0\charscalex102 peac e with God. The prophets are full of glowing accounts of how the Gentiles \up0 \ expndtw0\charscalex100 shall come to Israel's light and kings to the brightness of her rising (\ul0\nosupersub\cf12\f13\fs24 Isaiah 60:3\ul0\nosupersub\cf8\f9\f s24 ), \up0 \expndtw-1\charscalex100 and how ten men out of all languages of the nations shall take hold of the skirt of \up0 \expndtw-1\charscalex100 him that is a Jew, saying, We will go with you: for we have heard that God is with \up0 \ expndtw-2\charscalex100 you (\ul0\nosupersub\cf12\f13\fs24 Zechariah 8:23\ul0\no supersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1 800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex104 This commission for members of the Body of Christ contains no mention of \up0 \expndtw0\charsca lex108 sign gifts and water baptism, which are such a prominent part of the Grea t \up0 \expndtw-1\charscalex100 Commission. But it does contain the greatest mot ivation, the greatest scope, and \up0 \expndtw0\charscalex100 the greatest messa ge which God has ever revealed in His eternal counsels. It is \up0 \expndtw0\cha rscalex102 impossible for the Church today to carry out all of the precepts of t he Kingdom \up0 \expndtw0\charscalex107 commission, simply because it is not God 's order for today. But it is entirely \up0 \expndtw0\charscalex102 possible for the Church to carry out this Pauline commission, for it is God's will \up0 \exp ndtw0\charscalex103 and purpose for today. But sad to say, the Church down throu gh the centuries \up0 \expndtw-2\charscalex100 has mistakenly tried to carry out the Kingdom commission and has ended up with \up0 \expndtw0\charscalex107 much confusion and division and a distorted and blurred message. We can \up0 \expndtw 0\charscalex103 hardly imagine how different the scene would have been had the C hurch truly \up0 \expndtw-3\charscalex100 carried out its own special commission . \par\pard\ql \li6316\sb308\sl-368\slmult0 \up0 \expndtw0\charscalex97 \ul0\nos upersub\cf14\f15\fs32 Part Nine \par\pard\ql \li6316\sb40\sl-552\slmult0 \up0 \e xpndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 Eschatology \par\pard\ql \li1 800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb100\sl-276\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\nosupersub\cf6\f7\fs24 INTRODUCTION \par\pard\qj \li1800\sb0\ sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi275 \up0 \expndt w-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Eschatology is usually defined as \ul0\nosupersub\cf9\f10\fs24 the Doctrine of the Last Things\ul0\nosupersub\cf8\ f9\fs24 . The name is \up0 \expndtw-1\charscalex100 derived from the Greek \u l0\nosupersub\cf9\f10\fs24 eschatos\ul0\nosupersub\cf8\f9\fs24 , meaning \ul0\ nosupersub\cf9\f10\fs24 last.\ul0\nosupersub\cf8\f9\fs24 It would perhaps be more \up0 \expndtw0\charscalex100 accurate to designate this division a s \ul0\nosupersub\cf9\f10\fs24 the Doctrine of Future Events\ul0\nosupersub\cf8 \f9\fs24 , or \ul0\nosupersub\cf9\f10\fs24 the \up0 \expndtw0\charscalex103 Do ctrine of Things to Come\ul0\nosupersub\cf8\f9\fs24 , since it includes subjects other than those \up0 \expndtw0\charscalex102 connected with the fin al events in the divine revelation. Under .this heading we \up0 \expndtw-1\chars calex100 shall consider the Intermediate State of the Dead, the Rapture of the C hurch, the \up0 \expndtw-1\charscalex100 Great Tribulation, the Second Coming of Christ, the various Millennial views, the \up0 \expndtw-3\charscalex100 Resurre

ction and Judgments, and the Eternal State. \par\pard\qj \li1800\sb0\sl-274\slmu lt0 \par\pard\qj\li1800\ri1608\sb13\sl-274\slmult0\fi294 \up0 \expndtw0\charscal ex100 The term \ul0\nosupersub\cf9\f10\fs24 eschatology\ul0\nosupersub\cf8\f9\fs 24 is perhaps more appropriate for those theologians who \line \up0 \expndtw0\c harscalex105 are non-dispensational and who are either post- or amillennial, sin ce both of \line \up0 \expndtw0\charscalex100 these systems of doctrine relegate the Rapture and the Second Coming and, in \line \up0 \expndtw0\charscalex100 fa ct, all other prophesied future events to a single happening which th ey \line \up0 \expndtw0\charscalex105 designate as \ul0\nosupersub\cf9\f10\fs24 the end of the world,\ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs2 4 the general resurrection and judgment\ul0\nosupersub\cf8\f9\fs24 . \line \up0 \expndtw-2\charscalex100 Postmillennialism holds that the Church will be success ful in converting the world \line \up0 \expndtw0\charscalex100 and will finally bring in a reign of peace and righteousness upon the earth, which \line \up0 \ex pndtw0\charscalex100 will be terminated by the second coming of Christ and a gen eral resurrection and \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10 137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs2 0 540 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmksta rt Pg542}{\bkmkend Pg542}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li 1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li18 00\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1607\sb123\sl-273\slmult0 \up0 \expn dtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 judgment of all who have ever liv ed upon the earth. Amillennialism denies that \up0 \expndtw0\charscalex102 the C hurch will ever bring in a millennium upon earth, but agrees with the view \up0 \expndtw-2\charscalex100 that the world will come to an end at the second coming of Christ and the general \up0 \expndtw0\charscalex100 resurrection and judgmen t. In other words, both of these systems teach that we \up0 \expndtw0\charscalex 100 are now in the final age or dispensation of God's dealings on this earth and that \up0 \expndtw0\charscalex100 there is nothing beyond the Church Age but th e final resurrection and judgment \up0 \expndtw-3\charscalex100 and the eternal state to follow. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1 608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 In contemplating Es chatology as including all future events it is most \up0 \expndtw0\chars calex105 interesting to consider the content of the doctrine as it concerned men in the \up0 \expndtw-1\charscalex100 various ages of human history. For Adam in innocence all of what is past human \up0 \expndtw0\charscalex105 history, plus all that is yet future, would have comprised his eschatology. For \up0 \expndtw0 \charscalex103 Abraham the giving of the Law and the death and resurrection of C hrist would \up0 \expndtw0\charscalex100 have been a part of his eschatology. Fo r those who will live during the Kingdom \up0 \expndtw-1\charscalex100 Age, the only revealed subject of eschatology will be the final rebellion which will \up0 \expndtw0\charscalex103 be terminated by the destruction of the existing heavens and earth, the \up0 \expndtw0\charscalex107 resurrection and judgme nt of the wicked dead, and the creation of the New \up0 \expndtw-3\charscalex100 Heavens and the New Earth. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj \li1800\ri1608\sb11\sl-275\slmult0\fi263 \up0 \expndtw0\charscalex108 With this brief introduction to the general subject in mind we will turn our \up0 \expndtw 0\charscalex104 attention to the Intermediate State. It will be necessary first to determine from \up0 \expndtw0\charscalex100 Scripture the meaning of deat h, then to consider some of the unscriptural \up0 \expndtw0\charscalex102 theories about death, and finally to locate the place of the dead between death \up0 \expndtw-3\charscalex100 and resurrection. \par\pard\qj \li1800\ri4961\sb3 66\sl-420\slmult0\tx2342 \up0 \expndtw0\charscalex98 \ul0\nosupersub\cf16\f17\fs 48 78\ul0\nosupersub\cf20\f21\fs32 THE INTERMEDIATE STATE -\line \tab \up0 \exp ndtw0\charscalex94 The Biblical View of Death \par\pard\ql \li1800\sb0\sl-276\ slmult0 \par\pard\ql\li1800\sb263\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ ul0\nosupersub\cf6\f7\fs24 THE SCRIPTURAL MEANING OF DEATH \par\pard\qj \li1800\ sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \ex pndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Theologians usually speak of th

ree kinds of death: Physical, Spiritual, and \up0 \expndtw0\charscalex100 Eterna l, the latter being equivalent to the second death of \ul0\nosupersub\cf12\f13\f s24 Revelation 20:14\ul0\nosupersub\cf8\f9\fs24 . It is \up0 \expndtw0\charscale x103 evident from the following sampling of Scripture passages that death does n ot \up0 \expndtw-3\charscalex100 always mean the same thing in the Bible: \par\p ard\ql \li2270\sb0\sl-276\slmult0 \par\pard\ql\li2270\sb9\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 Let the dead bury their dead, (Matthew 8: 22). \par\pard\ qj \li2261\ri2108\sb30\sl-560\slmult0\fi8 \up0 \expndtw-2\charscalex100 How shal l we that are dead to sin, live any longer therein, (Romans 6:2). \line \up0 \ex pndtw-2\charscalex100 But she that liveth in pleasure is dead while she liveth, (1 Timothy 5:6). \par\pard\qj \li1800\ri1608\sb212\sl-280\slmult0\fi308 \up0 \ex pndtw0\charscalex100 It is thus possible to be dead and alive at the same time, but not in the same \up0 \expndtw-1\charscalex100 sense; otherwise language w ould be meaningless. Death is described in a \up0 \expndtw-3\charscalex10 0 number of different ways in Scripture. \par\pard\ql \li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb202\sl-230\slmu lt0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 541 \par\pard\sect \sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg543}{\bkmkend P g543}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmu lt0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult 0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb92\sl-276\ slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\n osupersub\cf9\f10\fs24 Death is a separation\ul0\nosupersub\cf8\f9\fs24 . "For a s the body without the spirit is dead, so faith \up0 \expndtw0\charscalex100 wit hout works is dead also," (James 2:2). Physical death is the separation of the \ up0 \expndtw0\charscalex108 spirit from the body. Both the body and the spirit c ontinue to exist after the \up0 \expndtw-2\charscalex100 separation, although th e body naturally goes through a process of decomposition \up0 \expndtw0\charscal ex102 unless it is preserved through some method of embalming. The spirit, as a \up0 \expndtw0\charscalex100 general principle, is said to return to God w ho gave it (\ul0\nosupersub\cf12\f13\fs24 Ecclesiastes 12:7\ul0\nosupersub\cf8\f 9\fs24 ); hence \up0 \expndtw-3\charscalex100 it must also have existence. \par\ pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult 0\fi272 \up0 \expndtw-1\charscalex100 2. \ul0\nosupersub\cf9\f10\fs24 Death is s poken of as a putting off of a tent\ul0\nosupersub\cf8\f9\fs24 . "For we know th at if our earthly \up0 \expndtw0\charscalex103 house of this tabernacle (tent) were dissolved,..." (2 Corinthians 5:1). "Yea, I \up0 \expndtw0\charscalex104 think it meet, as long as I am in this tabernacle (tent) ... knowing that shortl y I \up0 \expndtw0\charscalex104 must put off this my tabernacle,..." (2 Peter 1 :13, 14). The tent is a temporary \up0 \expndtw0\charscalex100 dwelling place. B oth Paul and Peter present the view that the human body is but \up0 \expndtw0\ch arscalex100 a tent in which the real person temporarily resides, and that death is something \up0 \expndtw0\charscalex100 like breaking of camp. There is no tho ught in this representation of death of the \up0 \expndtw0\charscalex107 cessati on of existence of the real person: rather, the real person is seen as \up0 \exp ndtw-3\charscalex100 existing outside his former dwelling place. \par\pard\qj \l i1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \u p0 \expndtw0\charscalex100 3\ul0\nosupersub\cf9\f10\fs24 . Death is said to be a n exodus\ul0\nosupersub\cf8\f9\fs24 . "And behold, there talked with him two men , \up0 \expndtw0\charscalex100 which were Moses and Elias: who appeared in glory , and spake of his decease \up0 \expndtw-2\charscalex100 (exodus) which he shoul d accomplish at Jerusalem," (Luke 9:30, 31). "Moreover I \up0 \expndtw0\charscal ex105 will endeavor that ye may be able after my decease (exodus) to have these \up0 \expndtw0\charscalex100 things always in remembrance," (2 Peter 1:15). Whe n the children of Israel took \up0 \expndtw0\charscalex100 their exodus from Egy pt, they left Egypt behind, but they surely did not cease to \up0 \expndtw-1\cha rscalex100 exist. They entered into the wilderness, which might be considered as a figure of \up0 \expndtw-1\charscalex100 the intermediate state. After that th ey entered into the promised land, a picture of \up0 \expndtw-2\charscalex100 th e spirit entering into the resurrection body. \par\pard\qj \li1800\sb0\sl-273\sl

mult0 \par\pard\qj\li1800\ri1613\sb14\sl-273\slmult0\fi272 \up0 \expndtw-1\chars calex100 4. \ul0\nosupersub\cf9\f10\fs24 Death is absence from the body\ul0\nosu persub\cf8\f9\fs24 . "We are confident, I say, and willing rather \up0 \expndtw1\charscalex100 to be absent from the body, and to be present with the Lord," (2 Corinthians 5:8). \up0 \expndtw0\charscalex100 "... whether in the body, I cann ot tell; or whether out of the body, I cannot tell,..." \up0 \expndtw0\charscale x100 (2 Corinthians 12:2). In both of the above verses the "I" which is out of t he body \up0 \expndtw0\charscalex100 or absent from the body is considered to be in existence in some other place. In \up0 \expndtw-2\charscalex100 the case of the Christian "I" that is absent from the body it is said to be present or \up0 \expndtw-3\charscalex100 at home with the Lord. \par\pard\qj \li1800\sb0\sl-276\ slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi280 \up0 \expndtw0\chars calex100 5. \ul0\nosupersub\cf9\f10\fs24 Death is represented as a state of sile nce\ul0\nosupersub\cf8\f9\fs24 . ".. . let the wicked be ashamed, \line \up0 \ex pndtw0\charscalex105 and let them be silent in the grave," (Psalm 31:17). "The d ead praise not the \line \up0 \expndtw-1\charscalex100 Lord, neither any that go down into silence," (Psalm 115:17). The human voice is \line \up0 \expndtw0\cha rscalex100 silenced by death, but this does not prove that the spirit is either unconscious or \line \up0 \expndtw0\charscalex100 unable to communicate, either with God or with others in the spirit realm. As far \line \up0 \expndtw0\charsca lex106 as this world is concerned, and communication with this world, the dead a re \line \up0 \expndtw-2\charscalex100 silent. \par\pard\ql \li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 542 \par\pard\sect\sectd\fs24\paperw12240\paperh1584 0\pard\sb0\sl-240{\bkmkstart Pg544}{\bkmkend Pg544}\par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275 \slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113 \sl-275\slmult0\fi283 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 6 . \ul0\nosupersub\cf9\f10\fs24 Death is said to be a condition in which there is no knowledge\ul0\nosupersub\cf8\f9\fs24 . "The living \line \up0 \expndtw0\char scalex102 know that they shall die: but the dead know not anything,..." (Ecclesi astes 9:5). \line \up0 \expndtw0\charscalex104 "... for there is no work, nor de vice, nor knowledge, nor wisdom, in the grave, \line \up0 \expndtw0\charscalex10 0 whither thou goest," (Ecclesiastes 9:12). One must be careful not to make thes e \line \up0 \expndtw0\charscalex100 Old Testament statements about death contra dict the more complete revelation \line \up0 \expndtw0\charscalex100 of the New Testament. These are natural representations of death as it appears \line \up0 \ expndtw0\charscalex102 to those in the land of the living. The living have no kn owledge of the activity of \line \up0 \expndtw0\charscalex103 the dead and the d ead have no knowledge of what is transpiring in this world. \line \up0 \expndtw1\charscalex100 That these statements must be taken in this qualified sense is e vident from other \line \up0 \expndtw0\charscalex103 scriptural usage. For examp le, we read of a secret agreement between David \line \up0 \expndtw0\charscalex1 02 and Jonathan whereby David would know whether or not it was safe for him to \ line \up0 \expndtw0\charscalex100 come into Saul's presence. Jonathan was to sig nal David by shooting an arrow \line \up0 \expndtw0\charscalex102 either behind or in front of the boy who retrieved his arrows, and we read, "But \line \up0 \e xpndtw-1\charscalex100 the lad \ul0\nosupersub\cf9\f10\fs24 knew not anything\ul 0\nosupersub\cf8\f9\fs24 : only Jonathan and David knew the matter," (1 Samuel \ line \up0 \expndtw0\charscalex100 20:39). A similar statement is found in 2 Samu el 15:11: "And with Absalom went \line \up0 \expndtw0\charscalex108 two hundred men out of Jerusalem that were called; and they went in their \line \up0 \expndt w0\charscalex103 simplicity, and \ul0\nosupersub\cf9\f10\fs24 they knew not anyt hing\ul0\nosupersub\cf8\f9\fs24 ." Neither Jonathan's lad nor Absalom's \line \u p0 \expndtw0\charscalex100 two hundred men were idiots or unconscious, but they knew not anything in the \line \up0 \expndtw0\charscalex102 sense that they did not know what their master was doing. The dead know not \line \up0 \expndtw0\cha rscalex102 anything in the sense that they are completely removed from the knowl

edge of \line \up0 \expndtw0\charscalex102 this earthly scene. It could just as well be said that the living know not anything \line \up0 \expndtw-3\charscalex1 00 as far as the dead are concerned. \par\pard\qj \li1800\sb0\sl-276\slmult0 \pa r\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 7. \ul0\nosupersub\cf9\f10\fs24 Finally, death is represented as a penalty for \ul 0\nosupersub\cf30\f31\fs24 sin\ul0\nosupersub\cf12\f13\fs24 (Genesis 2:17; Ez ekiel \line \up0 \expndtw0\charscalex100 18:4; Romans 6:23\ul0\nosupersub\cf8\f9 \fs24 ). The warning that God gave to Adam: "in the day that thou \line \up0 \ex pndtw-1\charscalex100 eatest thereof thou shalt surely die," might better be tra nslated, "dying thou shalt \line \up0 \expndtw0\charscalex103 die," which means that upon committing sin the process of death would set in. \line \up0 \expndtw0 \charscalex106 James describes this process: "But every man is tempted when he i s drawn \line \up0 \expndtw-2\charscalex100 away of his own lust and enticed. Th en when lust hath conceived, it bringeth forth \line \up0 \expndtw-2\charscalex1 00 sin: and sin, when it is finished, bringeth forth death," (James 1:14, 15). \ par\pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex1 04 Man, left to his own wisdom, supposes that death is simply due to physical \l ine \up0 \expndtw0\charscalex100 causes, and has hopes that some day through sci entific discoveries life may be \line \up0 \expndtw0\charscalex100 extended inde finitely. The revelation from God, however, indicates that death in \line \up0 \ expndtw0\charscalex104 the human realm, at least, is the direct result of sin, a nd that man would have \line \up0 \expndtw0\charscalex106 lived for ever had he not sinned (\ul0\nosupersub\cf12\f13\fs24 Genesis 3:22\ul0\nosupersub\cf8\f9\f s24 ). It would appear that death \line \up0 \expndtw0\charscalex100 existed in the vegetable and animal world before man sinned, since these forms \line \up0 \ expndtw0\charscalex100 of life were created to be food for man and other animals (\ul0\nosupersub\cf12\f13\fs24 1 Timothy 4:3; Psalm \line \up0 \expndtw-3\chars calex100 104:21\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb264\sl-276\ slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE SCRIPTURAL MEANING OF SPIRITUAL DEATH \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj \li1800\ri1608\sb1\sl-280\slmult0\fi319 \up0 \expndtw0\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 Death in the Old Testament almost always, if not always, has re ference to its \line \up0 \expndtw0\charscalex105 physical aspect. In the New Te stament death is also used to describe man's \line \up0 \expndtw0\charscalex103 spiritual condition by nature. This does not mean that men were not spiritually \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\no supersub\cf7\f8\fs20 543 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\ sb0\sl-240{\bkmkstart Pg545}{\bkmkend Pg545}\par\pard\qj \li1800\sb0\sl-260\slmu lt0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult 0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260 \slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 dead by nature in the Old Testament, but that that construction was not placed \line \up0 \exp ndtw-2\charscalex100 upon death at that time. At least three things may be said about spiritual death. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li18 00\ri1604\sb11\sl-276\slmult0\fi283 \up0 \expndtw0\charscalex100 1. \ul0\nosuper sub\cf9\f10\fs24 Spiritual death is the state into which man enters when he is b orn into this \line \up0 \expndtw0\charscalex105 world\ul0\nosupersub\cf8\f9\fs2 4 . "And you hath he quickened, who were dead in trespasses and sins... \line \u p0 \expndtw0\charscalex103 even when we were dead in sins,..." (Ephesians 2:1, 5 ). Paul in this context is \line \up0 \expndtw0\charscalex100 stating what man i s \ul0\nosupersub\cf9\f10\fs24 by nature,\ul0\nosupersub\cf8\f9\fs24 that is, a s born into the world. Scripture does not \line \up0 \expndtw-1\charscalex100 te ach that man is born spiritually alive and then at some later date dies spiritua lly \line \up0 \expndtw0\charscalex103 when he first commits an act of sin. Rath er, it teaches that man is by nature a \line \up0 \expndtw0\charscalex103 child of wrath and therefore by nature dead spiritually, (\ul0\nosupersub\cf12\f13\fs2 4 Ephesians 2:3\ul0\nosupersub\cf8\f9\fs24 ). While \line \up0 \expndtw0\charsca lex100 Paul is no doubt speaking about physical death in Romans 5:12: "and so de

ath \line \up0 \expndtw0\charscalex105 passed upon all men, for that all have si nned," spiritual death is a part of the \line \up0 \expndtw0\charscalex100 conse quence of sin, and thus spiritual death also passed upon all men through \line \ up0 \expndtw-3\charscalex100 the one race sin of Adam. \par\pard\qj \li1800\ri16 07\sb264\sl-276\slmult0\fi272 \up0 \expndtw-2\charscalex100 2. \ul0\nosupersub\c f9\f10\fs24 Spiritual death is the separation of the spiritual nature of man fro m the life of \line \up0 \expndtw0\charscalex103 God\ul0\nosupersub\cf8\f9\fs24 . Neither physical nor spiritual death are annihilation or cessation o f \line \up0 \expndtw0\charscalex104 existence. Both are a state of existence in which there is a separation of vital \line \up0 \expndtw0\charscalex103 relatio nships. To say that man is spiritually dead is not to say that he does not \line \up0 \expndtw0\charscalex103 possess a spirit or that his spirit has ceased to exist. Although the words \ul0\nosupersub\cf9\f10\fs24 spirit \line \up0 \expndt w-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 s piritual\ul0\nosupersub\cf8\f9\fs24 in Scripture usually connote that which is Godlike, it is also true that \line \up0 \expndtw0\charscalex100 there are wicke d spirits and spiritual wickedness, (\ul0\nosupersub\cf12\f13\fs24 Ephesians 6:1 2\ul0\nosupersub\cf8\f9\fs24 ). The natural \line \up0 \expndtw0\charscalex102 m an who is dead spiritually, is later described by Paul in these words: "Having \ line \up0 \expndtw0\charscalex104 the understanding darkened, being alienated fr om the life of God through the \line \up0 \expndtw0\charscalex103 ignorance that is in them, because of the blindness of their heart," (Ephesians \line \up0 \ex pndtw0\charscalex100 4:18). Spiritual death is alienation from the life of God. That all men, even those \line \up0 \expndtw0\charscalex100 that are spiritual ly dead, have a spirit is evident from Paul's words in \up0 \expndtw-3 \charscalex100 1 \par\pard\qj \li1800\ri1608\sb1\sl-280\slmult0 \up0 \expndtw0\c harscalex100 Corinthians 2:11: "For what man knoweth the things of a man, save t he spirit of \up0 \expndtw0\charscalex100 man which is in him?" It is also evide nt from the fact that the spirit departs from \up0 \expndtw-2\charscalex100 the body at death, so that it must exist in the body as long as man is alive. \par\p ard\qj \li1800\ri1607\sb263\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex102 3. \ul0\nosupersub\cf9\f10\fs24 Spiritual death is a state in which man's spirit i s actively at enmity against \up0 \expndtw-1\charscalex100 God\ul0\nosupersub\cf 8\f9\fs24 . To be spiritually dead is to be carnally minded, "for to be carnally minded is \up0 \expndtw0\charscalex103 death,... because the carnal mind is enm ity against God; for it is not subject to \up0 \expndtw0\charscalex105 the law o f God, neither indeed can be," (Romans 8:7, 7). The contrast in this \up0 \expnd tw0\charscalex100 passage is between carnal mindedness and spiritual mind edness. In both \up0 \expndtw0\charscalex102 conditions man's spirit is ac tively involved. The spirit is either completely \up0 \expndtw0\charscalex 100 occupied with fleshly desires or, having been renewed through the regenerati ng \up0 \expndtw0\charscalex100 work of the Holy Spirit (\ul0\nosupersub\cf12\f1 3\fs24 Colossians 3:10; Ephesians 4:23\ul0\nosupersub\cf8\f9\fs24 ), it is occup ied with the \up0 \expndtw-3\charscalex100 things of the Spirit of God. \par\par d\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf6\f7\fs24 THE SCRIPTURAL MEANING OF ETERNAL DEATH \par\pard\qj \li1800\sb0\sl270\slmult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \expndtw0\ charscalex103 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9\f10\fs24 Eterna l death is the final state of the unsaved\ul0\nosupersub\cf8\f9\fs24 . Just as A dam is called the \line \up0 \expndtw0\charscalex102 first man and Christ the se cond man, so the physical death that Adam brought \line \up0 \expndtw0\charscale x100 upon the race may be called the first death, and that which comes as a resu lt of \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\s lmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb74\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 544 \par\pard\ sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg546}{\bkmke nd Pg546}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\ slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\sl mult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex1 02 \ul0\nosupersub\cf8\f9\fs24 the final judgment is called the second death (\u

l0\nosupersub\cf12\f13\fs24 Revelation 20:14\ul0\nosupersub\cf8\f9\fs24 ). Secon d does \line \up0 \expndtw-1\charscalex100 not imply that there will be a third or a fourth, with further opportunities to escape \line \up0 \expndtw0\charscale x105 the penalty of sin. The second death is plainly the final or eternal state of the \line \up0 \expndtw-3\charscalex100 unsaved. \par\pard\qj \li1800\ri1609\ sb264\sl-277\slmult0\fi276 \up0 \expndtw0\charscalex100 2. \ul0\nosupersub\cf9\f 10\fs24 Eternal death is to be suffered in a bodily form\ul0\nosupersub\cf8\f9\f s24 . Those who are in a state of \up0 \expndtw-1\charscalex100 physical death a re at the present in a disembodied state. The saved dead will be \up0 \expndtw0\ charscalex100 bodily resurrected. At a later day the unsaved dead will also be r esurrected and \up0 \expndtw0\charscalex103 judged and will be cast bodily into the second death (\ul0\nosupersub\cf12\f13\fs24 Revelation 20:6, 12-15\ul0\nosup ersub\cf8\f9\fs24 ). \up0 \expndtw0\charscalex104 There will be a resurrection o f both the just and of the unjust (\ul0\nosupersub\cf12\f13\fs24 John 5:29; Acts \up0 \expndtw0\charscalex100 24:15\ul0\nosupersub\cf8\f9\fs24 ). If the dead we re either annihilated or were already in hell there would be \up0 \expndtw0\char scalex103 no reason or purpose for their resurrection. We are not told what the nature of \up0 \expndtw0\charscalex100 that body will be, but they are given a b ody in which to suffer the consequences \up0 \expndtw-3\charscalex100 of their r ejection of the mercy and grace of God. \par\pard\qj \li1800\ri1601\sb264\sl-277 \slmult0\fi280 \up0 \expndtw0\charscalex100 3. \ul0\nosupersub\cf9\f10\fs24 Eter nal death is a state of conscious suffering\ul0\nosupersub\cf8\f9\fs24 . The fac t that those who are \line \up0 \expndtw-1\charscalex100 cast into the lake of f ire are said to be tormented day and night for ever and ever \line \up0 \expndtw 0\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Revelation 20:10\ul0\nosupersub\c f8\f9\fs24 ), is proof that they are in a state of conscious existence. Their \l ine \up0 \expndtw-1\charscalex100 punishment is not eternal extinction but etern al suffering. Unbelieving minds may \line \up0 \expndtw-1\charscalex100 try to r ationalize and ask how God or any one else could be happy, knowing that \line \u p0 \expndtw-1\charscalex100 millions of souls are suffering eternally but this does not alter the facts of \line \up0 \expndtw0\charscalex107 revel ation. We might as well ask how God or anyone else could have been \line \up0 \e xpndtw0\charscalex106 happy at any stage of human history with disease, crime, w ar, injustice, and \line \up0 \expndtw0\charscalex100 death affecting all of man kind. All such questions go back to the problem of why \line \up0 \expndtw-2\cha rscalex100 God permitted sin in the first place. The solution has defied human w isdom. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ ul0\nosupersub\cf6\f7\fs24 CONCLUSION \par\pard\qj \li1800\sb0\sl-275\slmult0 \p ar\pard\qj\li1800\ri1605\sb10\sl-275\slmult0\fi280 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 If we define life as existence, then its opposite, death, must be defined as non\up0 \expndtw0\charscalex100 existence. But it is e vident from Scripture that life is more than existence: it is a \up0 \expndtw0\c harscalex100 certain quality of existence. The people to whom Christ came had ex istence, but \up0 \expndtw0\charscalex100 He said, "I am come that they might ha ve life." Therefore, it does not follow that \up0 \expndtw-3\charscalex100 death is non-existence. Vine states: \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\par d\qj\li2520\ri1605\sb20\sl-270\slmult0\fi155 \up0 \expndtw0\charscalex100 Death is the opposite of life; it never denotes non-existence. As spiritual \up0 \expn dtw0\charscalex100 life is "conscious existence in communion with God," so spiri tual death is \up0 \expndtw-3\charscalex100 "conscious existence in separation f rom God.'' \ul0\super\cf22\f23\fs23 489 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb15\sl-273\slmult0\fi265 \up0 \expndtw-2\charscalex1 00 \ul0\nosupersub\cf8\f9\fs24 Death, whether it be physical, spiritual, or eter nal, is basically a separation. Sin \up0 \expndtw0\charscalex103 is the cause of that separation, even as Isaiah states: "but your iniquities have \up0 \expndtw -1\charscalex100 separated between you and your God, and your sins have hid his face from you, \up0 \expndtw-3\charscalex100 that he will not hear," (Isaiah 59: 2). \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmul t0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1617\sb175\sl-24 0\slmult0 \up0 \expndtw0\charscalex102 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f

24\fs19 489\ul0\nosupersub\cf7\f8\fs20 W. E. Vine, \ul0\nosupersub\cf24\f25\fs2 0 Expository Dictionary of New Testament Words\ul0\nosupersub\cf7\f8\fs20 (Lond on, Oliphants; Old Tappan, N.J.: \up0 \expndtw-3\charscalex100 Fleming H. Revell Co., 1952), Vol. I, p. 276. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 545 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz396\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g547}{\bkmkend Pg547}\par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800 \sb0\sl-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\s b210\sl-379\slmult0 \up0 \expndtw0\charscalex98 \ul0\nosupersub\cf16\f17\fs48 79 \ul0\nosupersub\cf20\f21\fs32 THE INTERMEDIATE STATE -\par\pard\ql \li2427\sb31 \sl-368\slmult0 \up0 \expndtw0\charscalex96 Unscriptural Theories About Death \p ar\pard\qj \li1800\ri1608\sb265\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex1 00 \ul0\nosupersub\cf8\f9\fs24 The great majority of Christians down through the centuries have held the view \line \up0 \expndtw-1\charscalex100 that the spiri t or soul of man continues in a state of conscious existence between \line \up0 \expndtw-2\charscalex100 death and resurrection. There have been those, however, who have opposed this \line \up0 \expndtw0\charscalex105 view. We shall examine four of these theories and subject them to Scriptural \line \up0 \expndtw-3\cha rscalex100 tests. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 UNSCRIPTURAL THEORIES OF DEATH \par\pard\q j \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1606\sb8\sl-276\slmult0\fi276 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 1. \ul0\nosupersub\cf9 \f10\fs24 The view that death is the sleep of the soul\ul0\nosupersub\cf8\f9\fs2 4 . This is the teaching of modern \line \up0 \expndtw-1\charscalex100 Seventh D ay Adventists. No doubt numerous individuals have also held this view \line \up0 \expndtw0\charscalex105 down through the centuries, since there seems to be a S criptural basis for it. \line \up0 \expndtw0\charscalex103 Jesus said: "Our frie nd Lazarus sleepeth; but I go that I may awake him out of \line \up0 \expndtw0\c harscalex100 sleep. Then said his disciples, Lord, if he sleep, he shall do well . Howbeit Jesus \line \up0 \expndtw0\charscalex100 spake of his death .... "(Joh n 11:11-13). Daniel speaks of "them that sleep in the \line \up0 \expndtw-3\char scalex100 dust," \up0 \expndtw-3\charscalex100 (Daniel \up0 \expndtw-1\charscale x100 12:2), and Paul speaks of "them that sleep in Jesus," \up0 \expndt w-3\charscalex100 (1 \par\pard\qj \li1800\ri1608\sb0\sl-276\slmult0 \up0 \expndt w0\charscalex103 Thessalonians 4:13, 14). According to this view when a person dies he loses \line \up0 \expndtw0\charscalex100 consciousness and has no knowl edge of time or of intervening events between \line \up0 \expndtw-1\charscalex10 0 death and resurrection. During this interval the soul is in existenc e. At the \line \up0 \expndtw0\charscalex100 resurrection the souls of the sav ed will be given immortality and the souls of the \line \up0 \expndtw0\charscale x104 unsaved will be annihilated. Van Baalen quotes Seventh Day Adventist W. A. \line \up0 \expndtw-2\charscalex100 Spicer: \par\pard\qj \li2520\ri1601\sb269\sl -275\slmult0\fi134 \up0 \expndtw0\charscalex102 The state to which we are reduce d by death is one of silence, inactivity \line \up0 \expndtw0\charscalex102 and entire unconsciousness .... Between death and the resurrection the \line \up0 \e xpndtw0\charscalex107 dead sleep .... The positive teaching of Holy Scripture i s that sin and \line \up0 \expndtw0\charscalex106 sinners will be blotted out of existence. There will be a clean universe \line \up0 \expndtw-3\charscalex100 a

gain when the great controversy between Christ and Satan is ended.\ul0\super\cf2 2\f23\fs23 490 \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri161 8\sb1\sl-280\slmult0\fi436 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 Before answering this view from the Scripture we shall look at the other fa lse \up0 \expndtw-2\charscalex100 theories, as they are all answered by the same arguments. \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi268 \up0 \expndtw 0\charscalex105 2. \ul0\nosupersub\cf9\f10\fs24 The view that death results in t he dissolution of the soul\ul0\nosupersub\cf8\f9\fs24 . This view was \up0 \expn dtw0\charscalex102 defended by Dr. E. W. Bullinger. He reasoned that when God cr eated man He \up0 \expndtw-2\charscalex100 breathed into his nostrils the breath of life and man became a living soul. Man did \up0 \expndtw-2\charscalex100 not have a soul but he was a soul. The existence of the soul is ther efore \up0 \expndtw0\charscalex103 dependent upon breath being in man's nostrils . When man gives up the ghost \up0 \expndtw-2\charscalex100 and breathes his las t the soul dissolves or goes out of existence. Bullinger makes \up0 \expndtw-3\c harscalex100 a sharp distinction between this view and soul-sleep. He writes: \p ar\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \pa r\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1652\sb74\sl-240\slmul t0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 490\ul0\nosupersub\cf7\f8\fs20 J. K. Van Baalen, \ul0\nosupersub\cf24\f25\fs20 The Chaos of the Cults\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Wm. B. Eerdma ns Publishing Co., 1946), p. \line \up0 \expndtw-2\charscalex100 142. \par\pard\ ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 546 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz374\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g548}{\bkmkend Pg548}\par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520 \sb0\sl-273\slmult0 \par\pard\qj\li2520\sb0\sl-273\slmult0 \par\pard\qj\li2520\s b0\sl-273\slmult0 \par\pard\qj\li2520\ri1601\sb123\sl-273\slmult0\fi129 \up0 \ex pndtw0\charscalex101 \ul0\nosupersub\cf8\f9\fs24 We must be judged only by what we actually say, not by what we have \up0 \expndtw-1\charscalex100 not said. One writer retorts "Oh, then you believe in the sleep of the soul!" \up0 \expndtw-1 \charscalex100 We believe nothing of the kind. The expression is not in Scriptur e, and we \up0 \expndtw-3\charscalex100 know not what it means.\ul0\super\cf22\f 23\fs23 491 \par\pard\qj \li1800\ri1623\sb262\sl-280\slmult0\fi309 \up0 \expndtw 0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 This same view was taught by Pastor Charles Taze Russell and is one of the \up0 \expndtw-2\charscalex100 basic teach ings of Russellism and Jehovah's Witnesses. Van Baalen states: \par\pard\qj \li1 800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1600\sb13\sl-273\slmult0\fi470 \up0 \expndtw0\charscalex102 In order to make man incapable of endless suffe ring Russellism has \up0 \expndtw-1\charscalex100 invented two arbitrary defin itions. The first one is that \ul0\nosupersub\cf9\f10\fs24 man is a soul, but do es not \up0 \expndtw0\charscalex100 have a soul;\ul0\nosupersub\cf8\f9\fs24 the second, that \ul0\nosupersub\cf9\f10\fs24 death means destruction\ul0\n osupersub\cf8\f9\fs24 , an absolute non\up0 \expndtw-3\charscalex100 existenc e.\ul0\super\cf22\f23\fs23 492 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard \qj\li1800\ri1608\sb11\sl-275\slmult0\fi294 \up0 \expndtw-1\charscalex100 \ul0\n osupersub\cf8\f9\fs24 According to this view it would seem that man's spirit is nothing more than the \line \up0 \expndtw0\charscalex105 breath in his nostrils. When the spirit returns to God who gave it, it is but the \line \up0 \expndtw0\

charscalex102 impersonal principle of the life being taken away from ma n. There is no \line \up0 \expndtw0\charscalex102 personality left after deat h. But the Scripture surely teaches that man's spirit is \line \up0 \expndtw0\ch arscalex100 more than the air in his nostrils. Paul states that the spirit is th e knowing part of \line \up0 \expndtw0\charscalex105 man\ul0\nosupersub\cf12\f13 \fs24 (1 Corinthians 2:1\ul0\nosupersub\cf8\f9\fs24 1). God is spirit, but that does not mean that He is air. \line \up0 \expndtw0\charscalex105 Bullinger, of course, believed in a resurrection of the dead, but it is difficult to \line \up 0 \expndtw0\charscalex106 understand how there can be a resurrection when there is nothing left to be \line \up0 \expndtw0\charscalex100 resurrected. If the per son has gone completely out of existence God would have \line \up0 \expndtw-3\ch arscalex100 to create a new person instead of resurrecting the one who had died. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1602\sb9\sl-276\s lmult0\fi335 \up0 \expndtw-1\charscalex100 3. \ul0\nosupersub\cf9\f10\fs24 The view propagated by Mary Baker Eddy in Christian Science\ul0\nosupersub\ cf8\f9\fs24 . She \line \up0 \expndtw0\charscalex102 defined death as "An illus ion, the lie of life in matter, the unreal and untrue; the \line \up0 \expndtw0\ charscalex105 opposite of life.''\ul0\super\cf22\f23\fs23 493\ul0\nosupersub\cf8 \f9\fs24 This view has no Scriptural foundation whatsoever. It is \line \up0 \expndtw0\charscalex100 based, not upon any statement of Scripture, but upon the denial of many \line \up0 \expndtw0\charscalex102 passages of Scri pture. Since Christian Science denies the reality of sin it must \line \up0 \exp ndtw0\charscalex105 also deny the reality of the wages of sin, which is death. C hristian Science is \line \up0 \expndtw-1\charscalex100 based upon a type of ide alistic philosophy which recognizes "divine mind" as the \line \up0 \expndtw0\ch arscalex105 only reality, of which all human beings are a manifestation. This al l-inclusive, \line \up0 \expndtw0\charscalex106 universal, impersonal divine min d might be likened to a great ocean and the \line \up0 \expndtw0\charscalex106 r ipples upon its surface to the individualized personalities. The passing of a \l ine \up0 \expndtw-2\charscalex100 person from this life would then be likened to the falling back of the ripple into the \line \up0 \expndtw-2\charscalex100 oce an with the abating of the wind. Christian Science is thus a pantheistic system \line \up0 \expndtw0\charscalex103 which says that God is the sum-total of all i ntelligence in the universe and that \line \up0 \expndtw0\charscalex102 nothing but mind has real existence. Since all is divine mind, and since God or \line \u p0 \expndtw-2\charscalex100 divine mind cannot die or cease to exist, death cann ot be real. Death is simply an \line \up0 \expndtw-3\charscalex100 illusion or a n error of mortal mind. \par\pard\qj \li1800\sb0\sl-240\slmult0 \par\pard\qj\li1 800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li180 0\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri3199\sb14\sl-240\slmult0 \up0 \expndt w-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 491\ul0\nosup ersub\cf7\f8\fs20 E. W. Bullinger, \ul0\nosupersub\cf24\f25\fs20 The Church Epi stles\ul0\nosupersub\cf7\f8\fs20 (London: Eyre & Spottiswoode, 1928), p. 232. \ up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 492\ul0\nosupersub\cf7\f8\ fs20 Van Baalen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs 20 ., p. 174. \par\pard\qj \li1800\ri1643\sb0\sl-240\slmult0 \up0 \expndtw0\char scalex100 \ul0\super\cf23\f24\fs19 493\ul0\nosupersub\cf7\f8\fs20 Mary Baker Ed dy, \ul0\nosupersub\cf24\f25\fs20 Science and Health with Key to the Scriptures\ ul0\nosupersub\cf7\f8\fs20 (Boston: The First Church of Christ, \up0 \expndtw-3 \charscalex100 Scientist, 1932), p. 584. \par\pard\ql \li10137\sb0\sl-230\slmult 0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb9\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 547 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz394\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} }

{\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g549}{\bkmkend Pg549}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0\fi268 \up0 \ex pndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 4. \ul0\nosupersub\cf9\f10\fs24 The view held by Swedenborg\ul0\nosupersub\cf8\f9\fs24 . Emanuel Swedenborg, a Swedish mystic \up0 \expndtw0\charscalex106 and philosopher and founder of the N ew Jerusalem Church in 1783, held a \up0 \expndtw0\charscalex100 unique view of the constitution of man. He believed that man had two bodies, an \up0 \expndtw2\charscalex100 external one and an internal one, a physical body and a psychica l body. At death, \up0 \expndtw0\charscalex103 he taught, the physical, exte rnal body goes into the grave, never to be \up0 \expndtw-1\charscalex100 resurrected, while the psychical, eternal body in union with the soul migrates into \up0 \expndtw-2\charscalex100 the other world. A. A. Hodge states: \par\par d\qj \li2520\sb0\sl-274\slmult0 \par\pard\qj\li2520\ri1603\sb13\sl-274\slmult0\f i132 \up0 \expndtw-2\charscalex100 They teach that the literal body is dissolved , and finally perishes in death. \line \up0 \expndtw0\charscalex100 But by a sub tle law of our nature an etherial, luminous body is eliminated \line \up0 \expnd tw-2\charscalex100 out of the \ul0\nosupersub\cf9\f10\fs24 psuche\ul0\nosuper sub\cf8\f9\fs24 (the seat of the nervous sensibility, occupying the \li ne \up0 \expndtw0\charscalex102 middle link between matter and spirit), so that the soul does not go forth \line \up0 \expndtw-1\charscalex100 from its tabernac le of flesh a bare power of thought, but is clothed upon at \line \up0 \expndtw0 \charscalex102 once by this psychical body. This resurrection of the body, they pretend, \line \up0 \expndtw0\charscalex104 takes place in every case immediatel y at death, and accompanies the \line \up0 \expndtw-3\charscalex100 outgoing sou l-See "Religion and Philosophy of Swedenborg."\ul0\super\cf22\f23\fs23 494 \par\ pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \ expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE SCRIPTURAL ANSWER TO THE SE FALSE THEORIES OF DEATH \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\ li1800\ri1611\sb1\sl-280\slmult0\fi280 \up0 \expndtw-1\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 That death is not an unconscious state nor a non-existent state is evident from \up0 \expndtw-2\charscalex100 the following Scriptural evidence . \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi311 \up0 \expndtw0\charscal ex100 1. In the figurative use of death the spirit of the one who is said to be dead in \line \up0 \expndtw-1\charscalex100 trespasses and sins is not unconscio us or non-existent. The figure must conform \line \up0 \expndtw-1\charscalex100 to the basic meaning of the literal. If physical death meant non-existence spiri tual \line \up0 \expndtw0\charscalex102 death would of necessity have to mean no n-existence. Therefore the Scripture \up0 \expndtw0\charscalex100 could not appl y the term death to anyone who had existence if the word means \line \up0 \expnd tw-3\charscalex100 non-existence. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\p ard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi322 \up0 \expndtw0\charscalex100 2. Bo dily death does not result in the death of the soul. Christ said: "Fear not \lin e \up0 \expndtw0\charscalex103 them that kill the body, but cannot kill the soul ," (Matthew 10:28). Thus far this \line \up0 \expndtw0\charscalex103 verse prove s that killing the body does not destroy the soul. It is evident that if \line \ up0 \expndtw0\charscalex102 physical death resulted in the death of the soul the words of Christ would have \line \up0 \expndtw-1\charscalex100 been meaningless . But Christ continued: "Fear him which is able to destroy both \line \up0 \expn dtw0\charscalex100 the body and soul in hell (gehenna)." This part of the verse may appear to teach \line \up0 \expndtw-1\charscalex100 that God will annihilate both the body and the soul in the lake of fire. But to begin \line \up0 \expndt w-1\charscalex100 with, no one is to be cast into gehenna until the final judgme nt, so that this verse \line \up0 \expndtw-2\charscalex100 could have no appl ication to the state of the dead between death and the \line \up0 \exp ndtw0\charscalex104 judgment. And further, the meaning of this statement depends

upon the word \line \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 d estroy\ul0\nosupersub\cf8\f9\fs24 . This word is elsewhere translated die, lose, and perish. When Christ \line \up0 \expndtw0\charscalex102 said, "The Son of ma n is come to seek and to save that which \ul0\nosupersub\cf9\f10\fs24 was lost\u l0\nosupersub\cf8\f9\fs24 ," (Luke \line \up0 \expndtw-1\charscalex100 19:10), H e used the same word \ul0\nosupersub\cf9\f10\fs24 apollumi\ul0\nosupersub\cf8\f9 \fs24 . He surely was not saying that he came \line \up0 \expndtw0\charscalex103 to save that which was annihilated or which was non-existent. To read such a \l ine \up0 \expndtw0\charscalex103 meaning into \ul0\nosupersub\cf12\f13\fs24 Ma tthew 16:25; Luke 15:4, Hebrews 2:14\ul0\nosupersub\cf8\f9\fs24 , or any of t he other \line \up0 \expndtw-3\charscalex100 passages where \ul0\nosupersub\cf9\ f10\fs24 apollumi\ul0\nosupersub\cf8\f9\fs24 is used is to render the Scripture ridiculous. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl -230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf 23\f24\fs19 494\ul0\nosupersub\cf7\f8\fs20 A. A. Hodge, \ul0\nosupersub\cf24\f2 5\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., pp.564, 565. \par\pard\ql \li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 548 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz464\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g550}{\bkmkend Pg550}\par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800 \sb0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\s b0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1 608\sb87\sl-277\slmult0\fi323 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 3. The story of the rich man and Lazarus in \ul0\nosupersub\cf12\f13\fs24 Luke 16:19-31\ul0\nosupersub\cf8\f9\fs24 proves that those \line \up0 \expndtw 0\charscalex102 who have died are not unconscious. Whether this narrative relate s to an actual \line \up0 \expndtw0\charscalex106 historical event or was meant to be a parable is immaterial. If death is either \line \up0 \expndtw-2\charscal ex100 unconsciousness or non-existence it could never be used as a figure in a p arable \line \up0 \expndtw0\charscalex105 to represent just the opposite. All of Christ's parables are based upon fact. A \line \up0 \expndtw0\charscalex100 sow er sows seed and grain springs up; shepherds tend sheep, and houses are \line \u p0 \expndtw-2\charscalex100 built on foundations. How could Christ represe nt men in the state of death \line \up0 \expndtw-1\charscalex100 communica ting with one another if, in fact, men do not exist or are not conscious \line \ up0 \expndtw-2\charscalex100 in the state of death? \par\pard\qj \li1800\ri1606\ sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex108 4. If death is non-exis tence then the Son of God must have been out of \up0 \expndtw0\charscalex102 exi stence for three days and nights while His body was in the tomb. This might \up0 \expndtw0\charscalex100 not bother Jehovah's Witnesses who deny the Deity of Ch rist, but for those who \up0 \expndtw0\charscalex100 believe that He is the Seco nd Person of the Godhead, it is impossible to believe \up0 \expndtw-2\charscalex 100 that He was annihilated for three days and nights. But further, He said to t he thief \up0 \expndtw0\charscalex102 who died with Him: "This day shalt thou be with me in paradise," (Luke 23:43). \up0 \expndtw0\charscalex100 What did the L ord mean? "Today we are both going to be annihilated?" If death \up0 \expndtw0\c harscalex100 is annihilation He could have said this to both of the thieves. Tho se who hold to \up0 \expndtw0\charscalex102 soul-sleeping change the punctuation of this verse to read, "Verily I say to thee \up0 \expndtw0\charscalex105 today

, thou shalt be with me in paradise." But why should Christ say "today," \up0 \e xpndtw-1\charscalex100 unless He had told him something different on a previous occasion and was now \up0 \expndtw-2\charscalex100 telling him something differe nt? We cannot believe that Christ would use words in \up0 \expndtw-3\charscalex1 00 such a useless and meaningless way. \par\pard\qj \li1800\ri1608\sb261\sl-280\ slmult0\fi268 \up0 \expndtw-2\charscalex100 5. Paul plainly states that at the p resent we are at home in the body but absent \line \up0 \expndtw0\charscalex100 from the Lord, and that we are willing rather to be absent from the body, and to \line \up0 \expndtw-1\charscalex100 be present with the Lord, \up0 \expndtw -2\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians \up0 \expndtw-1\c harscalex100 5:8\ul0\nosupersub\cf8\f9\fs24 ). Absent from the body must \p ar\pard\qj \li1800\ri1607\sb4\sl-276\slmult0 \up0 \expndtw0\charscalex110 descri be the state of one who is dead. It could not be a description of the \up0 \expn dtw0\charscalex103 resurrection state, for if resurrection means anything, it me ans that the person \up0 \expndtw0\charscalex104 will be in the body. If absence from the body meant annihilation or even to be \up0 \expndtw0\charscalex105 unc onsciously existing in the presence of the Lord, why would one be willing \up0 \ expndtw-1\charscalex100 rather to choose such a condition over being consciously alive? Paul must mean \up0 \expndtw-3\charscalex100 a conscious presence with t he Lord. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi325 \up0 \expndtw0\c harscalex100 This same passage also speaks of the body as a garment with which w e are \up0 \expndtw0\charscalex105 now clothed. It speaks of death as being uncl othed and being left in a naked \up0 \expndtw0\charscalex103 condition, and then finally clothed upon with our house from heaven. For Paul \up0 \expndtw0\charsc alex106 death leaves the immaterial part of man in a naked condition: it in no s ense \up0 \expndtw0\charscalex105 annihilates or renders that part of man uncons cious. In like manner we have \up0 \expndtw0\charscalex108 already pointed to th e fact that Peter speaks of his impending death as an \up0 \expndtw-3\charscalex 100 exodus and as a laying aside of his temporary tent dwelling. \par\pard\qj \l i1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up 0 \expndtw0\charscalex105 6. The appearance of Moses and Elijah upon the mount o f transfiguration, \line \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13 \fs24 Matthew \up0 \expndtw0\charscalex100 17:3\ul0\nosupersub\cf8\f9\fs24 ), i s further evidence that the dead are not non-existent or \par\pard\ql \ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f 8\fs20 549 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bk mkstart Pg551}{\bkmkend Pg551}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\ qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1625\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 unconscious. There is nothin g in the context to indicate that these two men had \up0 \expndtw-3\charscalex10 0 undergone a special resurrection prior to this event. \par\pard\qj \li1800\sb0 \sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb4\sl-280\slmult0\fi268 \up0 \expndt w0\charscalex103 7. Peter speaks of those who were disobedient in Noah's day as now being \up0 \expndtw-3\charscalex100 "spirits in prison," (1 Peter 3:19, 20). On this passage Shedd states: \par\pard\qj \li2520\ri1608\sb261\sl-280\slmult0\ fi150 \up0 \expndtw-2\charscalex100 Augustine, Bede, Aquinas, Erasmus, Beza, Ger hard, Hottinger, Clericus, \line \up0 \expndtw0\charscalex104 Leighton, Pearson , Secker, Hammond, Hoffman, and most of the \line \up0 \expndtw-1\charsca lex100 Reformed theologians, explain \up0 \expndtw0\charscalex102 1 Pet. \up0 \expndtw0\charscalex102 3:18-20 to mean, that Christ \par\pard\qj \li2520\r i1610\sb9\sl-270\slmult0 \up0 \expndtw0\charscalex102 preached by Noah to men wh o were "disobedient" in the days of Noah, \up0 \expndtw0\charscalex109 and who f or this cause were "spirits in prison" at the time of Peter's \up0 \expndtw-3\ch arscalex100 writing.\ul0\super\cf22\f23\fs23 495 \par\pard\qj \li1800\sb0\sl-276 \slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-276\slmult0\fi296 \up0 \expndtw-1\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 Bullinger, who held to the dissolution o f the soul at death, was forced to make \line \up0 \expndtw0\charscalex100 the s

pirits in prison to be wicked angelic spirits whom he identified with the sons \ line \up0 \expndtw-1\charscalex100 of God in \ul0\nosupersub\cf12\f13\fs24 Genes is 6:4.\ul0\nosupersub\cf8\f9\fs24 He has Christ going to Tartarus after His re surrection and \line \up0 \expndtw0\charscalex100 preaching to these sons of God , but no explanation is given of why Christ would \line \up0 \expndtw0\charscale x109 preach only to a group of angels which rebelled in the days of Noah. Most \ line \up0 \expndtw0\charscalex106 commentators who hold that Christ personally w ent to Hades or Tartarus to \line \up0 \expndtw0\charscalex102 proclaim His vict ory teach that he accomplished this while His body was in the \line \up0 \expndt w0\charscalex102 grave, but Bullinger, holding as he does to the non-existent st ate of the soul in \line \up0 \expndtw0\charscalex100 death, is forced to the po sition that Christ did this after his resurrection. Shedd's \line \up0 \expndtw0 \charscalex100 interpretation, with which we agree, is in accord with what Peter wrote earlier in \line \up0 \expndtw-2\charscalex100 his epistle, that "the Spi rit of Christ was in the prophets of old," (1:11). \par\pard\qj \li1800\ri1608\s b264\sl-277\slmult0\fi276 \up0 \expndtw-1\charscalex100 That death is not annihi lation is proved by many of the facts already stated, as \up0 \expndtw0\charscal ex100 well as by what follows. Here we must distinguish two different views: tha t of the \up0 \expndtw0\charscalex100 materialist who argues that death is the e nd of existence for every one, and that \up0 \expndtw0\charscalex102 of the thei st who believes in a resurrection. The latter view of annihilationism is \up0 \e xpndtw-1\charscalex100 sometimes known as \ul0\nosupersub\cf9\f10\fs24 condit ional immortality\ul0\nosupersub\cf8\f9\fs24 , because it teaches that fut ure \up0 \expndtw0\charscalex103 existence or immortality is conditioned upon sa lvation. Only those who accept \up0 \expndtw-1\charscalex100 God's salvation wil l receive immortality. The wicked will die as mere animals and \up0 \expndtw-2\c harscalex100 will have no further existence. \par\pard\qj \li1800\sb0\sl-276\slm ult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscal ex103 This view, by teaching that death is annihilation, must teach that the wic ked \up0 \expndtw-1\charscalex100 are annihilated twice. If death is extin ction of being, then the unsaved are \up0 \expndtw0\charscalex100 annihila ted when they die. Then at the Great White Throne they will be raised in \up0 \e xpndtw0\charscalex106 the resurrection of the unjust. After that they are cast i nto the second death, \up0 \expndtw0\charscalex100 which would be a second annih ilation. We do not believe that any Scripture can \up0 \expndtw-3\charscalex100 be found to buttress such an idea. \par\pard\qj \li1800\ri1609\sb261\sl-280\slmu lt0\fi293 \up0 \expndtw0\charscalex100 And further, this view leaves no room for the punishment of the unsaved after \line \up0 \expndtw0\charscalex100 death. T his view must make the punishment to be annihilation. But the Scripture \line \u p0 \expndtw-1\charscalex100 states that every man is going to be judged accordin g to his works and rewarded \line \up0 \expndtw-1\charscalex100 or punished acco rdingly. Annihilation would rule out any such judgment, for it \par\pard\ql \li1 800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-3\c harscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 495\ul0\nosupersub \cf7\f8\fs20 W. G. T. Shedd, \ul0\nosupersub\cf24\f25\fs20 Dogmatic Theology\ul 0\nosupersub\cf7\f8\fs20 , Vol. II, p. 609. \par\pard\ql \li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 550 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz382\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P

g552}{\bkmkend Pg552}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 would impose the identical sentence upon all alike. If it be argued that Satan and \line \up0 \expndtw0\charscalex10 0 the fallen angels, being spirit beings, will not be annihilated by the lake of fire, it \line \up0 \expndtw-2\charscalex100 should be pointed out that two men , called the beast and the false prophet, are to \line \up0 \expndtw0\charscalex 102 be cast into the lake of fire in a living condition at the second coming of Christ, \line \up0 \expndtw0\charscalex107 and that a thousand years later they are still in the lake of fire and "shall be \line \up0 \expndtw-2\charscalex100 tormented day and night for ever and ever," (Revelation 19:20 and 20:10). \par\p ard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\ fi268 \up0 \expndtw0\charscalex102 Some men, unwilling to accept the Scriptural doctrine of eternal punishment \up0 \expndtw0\charscalex106 and knowing that the Bible plainly teaches the conscious punishment of the \up0 \expndtw0\charscalex 100 wicked, have invented a modified form of annihilationism. They suppose that the \up0 \expndtw0\charscalex104 unsaved will remain in a conscious existence fo r a sufficient period of time to \up0 \expndtw0\charscalex106 receive their just desserts and that they will finally become extinct through a \up0 \expndtw0\cha rscalex102 gradual process of weakening. Such theories are based upon speculatio n and \up0 \expndtw-3\charscalex100 have no foundation in Scripture. \par\pard\q j \li1800\ri1591\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex105 If ther e is any analogy between God's material and His spiritual creation it \up0 \expn dtw-1\charscalex100 would be difficult to believe in the annihilation of anythin g or any one. Matter may \up0 \expndtw0\charscalex103 have its form changed, but it cannot be annihilated. Science has given us two \up0 \expndtw0\charscalex102 laws: \ul0\nosupersub\cf9\f10\fs24 the law of the conservation of energy \ul0\n osupersub\cf8\f9\fs24 which states that energy cannot be \up0 \expndtw0\charscal ex100 created or destroyed, and \ul0\nosupersub\cf9\f10\fs24 the law of the cons ervation of mass\ul0\nosupersub\cf8\f9\fs24 , which states that \up0 \expndtw-2\ charscalex100 matter can be neither created nor destroyed. Atomic science has co mbined these \up0 \expndtw-2\charscalex100 two laws into a single one whic h states that the sum of mass plus energy \up0 \expndtw-1\charscalex100 remains constant. If all of the matter and energy which God has created remains \up0 \expndtw0\charscalex102 constant and none of it can be annihilated, it is a t least plausible that the same \up0 \expndtw-3\charscalex100 law might hold in the spiritual world. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi283 \up0 \expndtw0\charscalex102 It is not our purpose at this point to deal with the et ernal state of the wicked. \up0 \expndtw-1\charscalex100 We have brought it into the discussion only insofar as it relates to the state of the \line \up0 \expnd tw0\charscalex100 dead. Sufficient evidence has been presented, we believe, to c onvince that the \up0 \expndtw0\charscalex102 Scripture does not support the the ories of death which have been presented in \up0 \expndtw-3\charscalex100 this c hapter. \par\pard\qj \li1800\ri5004\sb381\sl-400\slmult0\tx2247 \up0 \expndtw0\c harscalex98 \ul0\nosupersub\cf16\f17\fs48 80\ul0\nosupersub\cf20\f21\fs32 THE I NTERMEDIATE STATE -\line \tab \up0 \expndtw0\charscalex96 The Place of the Dead \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-274\s lmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 In conside ring the place to which the dead go it is necessary to distinguish \up0 \expndtw -1\charscalex100 between the Intermediate and the Eternal states. Most theologia ns teach that the \up0 \expndtw0\charscalex108 place is different in these two s tates, while others make no distinction. The \up0 \expndtw-2\charscalex100 Scrip ture names several places to which the departed may go: heaven, paradise, \up0 \ expndtw0\charscalex100 hell, grave, sheol-hades, gehenna, lake of fire, p it, abyss. Roman Catholic \up0 \expndtw-1\charscalex100 theology has added to the two main places, heaven and hell, at least three more, \up0 \expndtw0\chars calex100 purgatory, limbus patrum, and limbus infantum. In this chapter we shall examine \up0 \expndtw-3\charscalex100 in detail each of these places. \par\pard \ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expn

dtw-4\charscalex100 \ul0\nosupersub\cf6\f7\fs24 HEAVEN \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb2 02\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 551 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg5 53}{\bkmkend Pg553}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri160 8\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\ fs24 Scripture recognizes three heavens, (\ul0\nosupersub\cf12\f13\fs24 2 Corint hians 12:2\ul0\nosupersub\cf8\f9\fs24 ). These are usually \up0 \expndtw0\charsc alex100 described as the atmospheric heavens in which the birds fly, (\ul0\nosup ersub\cf12\f13\fs24 Jeremiah 4:25\ul0\nosupersub\cf8\f9\fs24 cf. \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf12\f13\fs24 Matthew 8:20\ul0\nosupersub\cf8\f9\ fs24 , "birds of the air,"); the stellar heavens (\ul0\nosupersub\cf12\f13\fs24 Genesis 22:17; Matthew \up0 \expndtw0\charscalex100 24:29\ul0\nosupersub\cf8\f9\ fs24 ); and the heaven of heavens, or the dwelling place of God (\ul0\nosupersub \cf12\f13\fs24 1 Kings 8:27, \up0 \expndtw0\charscalex108 30\ul0\nosupersub\cf8\ f9\fs24 ). It is with the latter place only that we are here concerned. It shoul d be \up0 \expndtw0\charscalex107 stated, however, that we cannot be sure what t he first two heavens were in \up0 \expndtw-3\charscalex100 Paul's thinking. Alfo rd states: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1600\sb 10\sl-275\slmult0\fi134 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs2 4 What is the third heaven\ul0\nosupersub\cf8\f9\fs24 ? The Jews knew no such number, but \line \up0 \expndtw0\charscalex103 commonly (not universal ly: Rabbi Judah said, "Duo sunt coeli, Deut. x. \line \up0 \expndtw-2\charscalex 100 14") recognized \ul0\nosupersub\cf9\f10\fs24 seven\ul0\nosupersub\cf8\f9\fs2 4 heavens: and if their arrangement is to be followed, \line \up0 \expndtw0\cha rscalex107 the third heaven will be very low in the celestial scale, being only the \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 material cl ouds\ul0\nosupersub\cf8\f9\fs24 . That the threefold division into the \ul0\nosu persub\cf9\f10\fs24 air\ul0\nosupersub\cf8\f9\fs24 (nubiferum), the \ul0\nosupe rsub\cf9\f10\fs24 sky \line \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf8\f9\ fs24 (astriferum), and the \ul0\nosupersub\cf9\f10\fs24 heaven\ul0\nosupersub\cf 8\f9\fs24 (angeliferum), was in use among the Jews, \line \up0 \expndtw0\charsc alex100 Meyer regards as a \ul0\nosupersub\cf9\f10\fs24 fiction\ul0\nosupersub\c f8\f9\fs24 of Grotius. Certainly no Rabbinical authority is \line \up0 \expndtw -2\charscalex100 given for such a statement: but it is put forward confidently b y Grotius, and \line \up0 \expndtw0\charscalex100 since his time adopted wit hout inquiry by many Commentators. It is \line \up0 \expndtw0\charscalex10 3 uncertain whether the \ul0\nosupersub\cf9\f10\fs24 sevenfold\ul0\nosupersub \cf8\f9\fs24 division prevailed so early as the \line \up0 \expndtw0\char scalex102 Apostle's time: and at all events, as we must not invent Jewish divisi ons \line \up0 \expndtw0\charscalex104 which never existed, so it seems rash to apply here, one about whose \line \up0 \expndtw-2\charscalex100 date we are not certain, and which does not suit the context:--for to be rapt \line \up0 \expndt w-1\charscalex100 only to the clouds, even supposing ver. 4 to relate to a furth er \ul0\nosupersub\cf9\f10\fs24 assumption\ul0\nosupersub\cf8\f9\fs24 , \line \u p0 \expndtw0\charscalex103 would hardly be thus solemnly introduced, or the prep osition \ul0\nosupersub\cf9\f10\fs24 eos\ul0\nosupersub\cf8\f9\fs24 used. \line \up0 \expndtw0\charscalex104 The safest explanation therefore is\ul0\nosupersub \cf9\f10\fs24 , not to follow any fixed division\ul0\nosupersub\cf8\f9\fs24 , bu t \line \up0 \expndtw0\charscalex103 judging by the evident intention of the exp ression, to understand a \ul0\nosupersub\cf9\f10\fs24 high \line \up0 \expndtw-3 \charscalex100 degree\ul0\nosupersub\cf8\f9\fs24 of celestial exaltation. \ul0\ super\cf22\f23\fs23 496 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\ri1608\sb11\sl-275\slmult0\fi310 \up0 \expndtw0\charscalex100 \ul0\nosupersu b\cf8\f9\fs24 It is significant that in the Old Testament there is no revelation of souls going \line \up0 \expndtw0\charscalex106 to heaven at death. The only inhabitants of heaven are God and the angelic \line \up0 \expndtw-1\charscalex10 0 beings. There is no doubt a dispensational significance to this, for God's pro

mise \line \up0 \expndtw-1\charscalex100 to Israel was not to go to heaven but t o inherit the earth. Long life upon the earth \line \up0 \expndtw0\charscalex100 was the indication of God's blessing (\ul0\nosupersub\cf12\f13\fs24 Exodus 20:1 2\ul0\nosupersub\cf8\f9\fs24 ). The Body of Christ, on the \line \up0 \expndtw0\ charscalex100 other hand, has been given no promise of earthly inherita nce: rather, our \line \up0 \expndtw0\charscalex104 citizenship is in heaven ( \ul0\nosupersub\cf12\f13\fs24 Philipplans 3:20\ul0\nosupersub\cf8\f9\fs24 ); we are seated in the heavenlies in \line \up0 \expndtw0\charscalex100 Christ (\ul0\ nosupersub\cf12\f13\fs24 Ephesians 2:6\ul0\nosupersub\cf8\f9\fs24 ); and althoug h there is no direct statement that we will go \line \up0 \expndtw-2\charscalex1 00 to heaven at death, we are told that we will depart to be at home with the Lo rd, (\ul0\nosupersub\cf12\f13\fs24 2 \line \up0 \expndtw-3\charscalex100 Corinth ians 5:8\ul0\nosupersub\cf8\f9\fs24 ) and we know that the Lord is at present in heaven. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\ sl-276\slmult0\fi268 \up0 \expndtw0\charscalex102 Although the righteous dead go directly to heaven they go in a disembodied \line \up0 \expndtw0\charscalex102 state. Paul, in \ul0\nosupersub\cf12\f13\fs24 2 Corinthians 5:1-8\ul0\nosupersub \cf8\f9\fs24 , describes three states in which the believer \line \up0 \expndtw0 \charscalex102 may exist: (1) "we that are in this tabernacle," our present stat e of existence in \line \up0 \expndtw0\charscalex103 the body; (2) "unclothed . .. naked," the state of being absent from the body in \line \up0 \expndtw0\chars calex104 death and being present with the Lord; and (3) "clothed upon with our house \line \up0 \expndtw0\charscalex104 which is from heaven," the resurrection state. In vs. 4 he apparently makes \par\pard\ql \li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\c f23\f24\fs20\ul0\super\cf23\f24\fs19 496\ul0\nosupersub\cf7\f8\fs20 Henry Alfor d, \ul0\nosupersub\cf24\f25\fs20 The Greek Testament\ul0\nosupersub\cf7\f8\fs20 , Vol. II, p. 710. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 552 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz593\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g554}{\bkmkend Pg554}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex107 \ul0\nosupersub\cf8\f9\fs24 reference to the rapture of living sa ints at the time of Christ's coming, when \up0 \expndtw-3\charscalex100 mortalit y will be swallowed up of life. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\par d\qj\li1800\ri1608\sb4\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex106 There i s a theory that the saved dead receive a temporary body at death, \up0 \expndtw2\charscalex100 which is laid aside when the resurrection takes place. Chalet ho lds this view: \par\pard\qj \li2520\ri1601\sb265\sl-275\slmult0\fi151 \up0 \expn dtw-1\charscalex100 ... the human spirit earnestly desires not to be unclothed o r disembodied \line \up0 \expndtw-1\charscalex100 but to be clothed upon; and to this end a body "from heaven," eternal-with \line \up0 \expndtw0\charscalex107 respect to its qualities as any body from heaven must be--awaits the \line \up0 \expndtw0\charscalex106 believer who dies. He will thus not be unclothed or bodi less between \line \up0 \expndtw0\charscalex102 death and resurrection of the or iginal body which will be from the grave. \line \up0 \expndtw0\charscalex102 The body "from heaven" could not be the body which is from the grave, \line \up0 \e

xpndtw0\charscalex101 nor could the body from the grave serve as an intermediate body before \line \up0 \expndtw0\charscalex100 resurrection. Apart from the div ine provision of an intermediate body, the \line \up0 \expndtw0\charscalex100 be liever's desire that he should not be unclothed or bodiless could not be \line \ up0 \expndtw-4\charscalex100 satisfied.\ul0\super\cf22\f23\fs23 497 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9\sl-276\slmult0\fi283 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The \ul0\nosupersub\cf9 \f10\fs24 Scofield Reference Bible\ul0\nosupersub\cf8\f9\fs24 sets forth this s ame view in a footnote on page \line \up0 \expndtw-2\charscalex100 1299. The int ermediate body theory creates a number of problems. If the believer \line \up0 \ expndtw-1\charscalex100 receives an eternal body at death, what need is there fo r another eternal body in \line \up0 \expndtw-1\charscalex100 resurrection? And if the intermediate body is eternal, would not the believer have \line \up0 \exp ndtw0\charscalex100 two eternal bodies after the resurrection? It is true that P aul did not desire to be \line \up0 \expndtw-1\charscalex100 unclothed, but that does not mean that this might not be his lot. In saying that he \line \up0 \exp ndtw0\charscalex100 did not desire to be unclothed, Paul was simply saying that his desire was not to \line \up0 \expndtw-2\charscalex100 die but to be alive at the Lord's coming. The fact is that Paul did die and was thus \line \up0 \expnd tw0\charscalex104 unclothed. We believe that the resurrection body can be said t o be both from \line \up0 \expndtw0\charscalex105 heaven and from the gave. The resurrection body is surely represented as a \line \up0 \expndtw-1\charscalex100 heavenly body in \ul0\nosupersub\cf12\f13\fs24 1 Corinthians 15:35-50,\ul0\nosu persub\cf8\f9\fs24 and yet it is said to come forth from the \line \up0 \expndt w0\charscalex102 grave. In like manner the Kingdom of Heaven originates in heave n and comes \line \up0 \expndtw-3\charscalex100 from heaven, and yet it will be an earthly kingdom on earth. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \exp ndtw-4\charscalex100 \ul0\nosupersub\cf6\f7\fs24 PARADISE \par\pard\qj \li1800\s b0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi280 \up0 \expn dtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Paradise is mentioned only three times in the Bible. Christ told the thief: "today \up0 \expndtw0\charscalex106 shalt thou be with me in paradise," (Luke 23:43). Paul was "caught up into \up 0 \expndtw0\charscalex100 paradise," (2 Corinthians 12:4). And the promise is "t o him that overcometh will I \up0 \expndtw0\charscalex109 give to eat of the tre e of life, which is in the midst of the paradise of God," \up0 \expndtw0\charsca lex100 (Revelation 2:7). Paradise, according to Vine\ul0\super\cf22\f23\fs23 498 \ul0\nosupersub\cf8\f9\fs24 is an oriental word, first used by \up0 \expndtw0\c harscalex100 Xenophon, denoting the parks of the Persian kings. The tra nslators of the \up0 \expndtw0\charscalex102 Septuagint used it for the garden of Eden (\ul0\nosupersub\cf12\f13\fs24 Genesis 2:8\ul0\nosupersub\cf8\f9\fs24 ) and in other passages \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\f s24 Numbers 24:6; Isaiah 1:30; Jeremiah 29: 5; Ezekiel 31:8, 9\ul0\nosupersub\cf 8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndt w-2\charscalex100 Two main views are held concerning paradise. One is th at it is simply a \line \up0 \expndtw-2\charscalex100 synonym for heaven. Th e other is that paradise was originally the garden of \par\pard\ql \li1800\sb0\s l-230\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw-3\charscale x100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 497\ul0\nosupersub\cf7\f8\ fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 Vol. IV, pp. 414, 415. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw2\charscalex100 \ul0\super\cf23\f24\fs19 498\ul0\nosupersub\cf7\f8\fs20 W. E. V ine, \ul0\nosupersub\cf24\f25\fs20 Expository Dictionary of New Testament Words\ ul0\nosupersub\cf7\f8\fs20 , Vol. III, p. 158. \par\pard\ql \li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 553 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz417\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}}

{\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g555}{\bkmkend Pg555}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 Eden, that after Adam sinned it was m oved to become one of the compartments \up0 \expndtw-1\charscalex100 of sheol an d was equivalent to Abraham's bosom, (\ul0\nosupersub\cf12\f13\fs24 Luke 16:22\u l0\nosupersub\cf8\f9\fs24 ), the place where \up0 \expndtw-2\charscalex100 the r ighteous dead were carried and where Christ's soul went while His body was \up0 \expndtw-2\charscalex100 in the grave. Some further hold that Christ in His vict ory over death took paradise \up0 \expndtw-3\charscalex100 with all of its inhab itants to the third heaven. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 SHEOL-HADES \par\pard\qj \li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \ex pndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 The Old Testament \ul0\nosupers ub\cf9\f10\fs24 sheol\ul0\nosupersub\cf8\f9\fs24 is the equivalent of the New T estament \ul0\nosupersub\cf9\f10\fs24 hades\ul0\nosupersub\cf8\f9\fs24 . \line \ up0 \expndtw-1\charscalex100 Sheol is translated \ul0\nosupersub\cf9\f10\fs24 he ll, grave,\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 pit\ul0\ nosupersub\cf8\f9\fs24 . Hades is translated \ul0\nosupersub\cf9\f10\fs24 hell\u l0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 grave\ul0\nosupersub \cf8\f9\fs24 . Those \line \up0 \expndtw0\charscalex102 who teach soul-sleep cla im that sheol-hades always means the grave and that \line \up0 \expndtw0\charsca lex102 the soul sleeps with the body in the grave. Shedd is representative of th e view \line \up0 \expndtw-1\charscalex100 that sheol-hades is the lake of fire. \ul0\super\cf22\f23\fs23 499\ul0\nosupersub\cf8\f9\fs24 For him there have a lways been only two \line \up0 \expndtw0\charscalex100 places for the dead to go , heaven and hell, and that the only difference between \line \up0 \expndtw0\cha rscalex102 the intermediate state and the eternal state is that the former is a disembodied \line \up0 \expndtw-2\charscalex100 state and the latter is an embod ied one. Besides his undispensational handling of \line \up0 \expndtw0\charscale x103 a number of proof texts, Shedd's view is open to the objection that he has the \line \up0 \expndtw-2\charscalex100 unsaved cast into the lake of fire at death, which is before their judgment, \line \up0 \expndtw0\charscale x103 whereas the book of Revelation makes it plain that the unsaved dead are fir st \line \up0 \expndtw0\charscalex103 raised up, then judged, and then cast into the lake of fire. Also Shedd equates \line \up0 \expndtw0\charscalex103 hades w ith the lake of fire, whereas Scripture states that at the consummation \line \u p0 \expndtw0\charscalex100 hades is going to be cast into the lake of fire. Anot her objection to Shedd's view \line \up0 \expndtw0\charscalex106 is that the Old Testament represents the saints going to sheol, (cf. \ul0\nosupersub\cf12\f13\ fs24 Genesis \line \up0 \expndtw-2\charscalex100 37:35\ul0\nosupersub\cf8\f9\fs2 4 ). Jacob was surely not expecting to meet his son in the lake of fire. \par\pa rd\qj \li1800\ri1600\sb261\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 A view which escapes these objections is that sheol-hades is simply the \up0 \expndtw0\charscalex100 unseen world (this is the literal meaning of hades ), and that this unseen world is \up0 \expndtw0\charscalex104 divided into two p arts, paradise or Abraham's bosom and another part for the \up0 \expndtw0\charsc alex105 unsaved dead. As explained earlier, some men believe that the upper \up0 \expndtw0\charscalex103 compartment of hades was vacated at the resur rection of Christ. Chafer holds \up0 \expndtw-3\charscalex100 this view in commo n with Scofield.\ul0\super\cf22\f23\fs23 500 \par\pard\qj \li1800\ri1608\sb264\s l-276\slmult0\fi325 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The story of Dives and Lazarus in Luke 16 supports the view that there were \line \

up0 \expndtw0\charscalex105 two compartments in the habitations of the de ad separated by a great \line \up0 \expndtw0\charscalex100 impassable gulf, with joy and bliss in one and misery and suffering in the other. \line \up0 \exp ndtw-1\charscalex100 The prophecy that Christ's soul was not left in ha des (Acts 2:27) surely is \line \up0 \expndtw0\charscalex100 evidence that C hrist's soul went to hades. But Scripture in no place teaches that \line \up0 \e xpndtw0\charscalex100 Christ went to the lake of fire or that He suffered in the place where Dives was. \line \up0 \expndtw0\charscalex107 There must have been, therefore, another place in hades to which His soul \line \up0 \expndtw0\charsc alex100 descended. It would appear that as far as the unsaved are concerned ther e has \line \up0 \expndtw0\charscalex104 been no change in their state since the death of the first one. There seems to \line \up0 \expndtw-2\charscalex100 have been a change brought about by the resurrection of Christ which affects the \li ne \up0 \expndtw-2\charscalex100 state of the saved dead, but whether this is a change of actual location or a \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard \ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb162\sl-230\slmult0 \up0 \exp ndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 499\ul0\no supersub\cf7\f8\fs20 W. G. T. Shedd, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\ nosupersub\cf7\f8\fs20 ., Vol. II, pp. 610-633. \par\pard\ql \li1800\sb10\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 500\ul0\nosupers ub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7 \f8\fs20 ., Vol. IV, pp. 413, 414. \ul0\nosupersub\cf24\f25\fs20 Scofield Refere nce Bible\ul0\nosupersub\cf7\f8\fs20 , pp. 1098, 1099. \par\pard\ql \li10137\sb0 \sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb3 0\sl-230\slmult0 \up0 \expndtw-2\charscalex100 554 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz466\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g556}{\bkmkend Pg556}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\sb186\sl-260\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 matter of more complete revelation i s not clear. Of one thing we may be sure: the \up0 \expndtw-3\charscalex100 save d dead are now with the Lord awaiting resurrection. \par\pard\qj \li1800\sb0\sl275\slmult0 \par\pard\qj\li1800\ri1597\sb13\sl-275\slmult0\fi268 \up0 \expndtw0\ charscalex105 Bullinger is representative of those who hold that sheol-hades is a generic \up0 \expndtw-2\charscalex100 designation for the grave and the grave only.\ul0\super\cf22\f23\fs23 501\ul0\nosupersub\cf8\f9\fs24 While no doubt s heol and hades \up0 \expndtw0\charscalex103 are used for the grave, this usage d oes not mean that the grave exhausts the \up0 \expndtw0\charscalex106 meaning of the words. We who believe that departed saints are consciously \up0 \expndtw0\c harscalex100 present with the Lord often speak of such ones as being in the grav e. We often \up0 \expndtw0\charscalex102 use a part for the whole. We say, He wa s buried, when we mean his body was \up0 \expndtw-1\charscalex100 buried. We say , He is now with the Lord, when we mean his spirit is now with the \up0 \expndtw 0\charscalex104 Lord. Luke tells us there were 276 \ul0\nosupersub\cf9\f10\fs24 souls\ul0\nosupersub\cf8\f9\fs24 on board ship (\ul0\nosupersub\cf12\f13\fs24 A cts 27:37\ul0\nosupersub\cf8\f9\fs24 ), when he \up0 \expndtw-3\charscalex100 me ans there were that number of persons. \par\pard\qj \li1800\ri1607\sb246\sl-275\ slmult0\fi268 \up0 \expndtw-2\charscalex100 That sheol-hades means more than the grave seems evident from a number of \line \up0 \expndtw0\charscalex102 facts,

some of which have already been pointed out. The prophecy concerning \line \up0 \expndtw0\charscalex104 Christ that His soul was not left in hades, neither did His flesh see corruption, \line \up0 \expndtw-1\charscalex100 definitely disting uishes between Christ's soul and His body. His body did not see \line \up0 \expn dtw0\charscalex103 corruption in the grave and His soul was not left in hades. T he consciousness \line \up0 \expndtw-1\charscalex100 and activity in hades of wh ich Christ spoke in Luke 16 is proof that hades is more \line \up0 \expndtw-2\ch arscalex100 than the grave. Although sheol is usually represented as a place of darkness and \line \up0 \expndtw0\charscalex100 gloom, there are passages which speak of consciousness and activity there, (cf. \line \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf12\f13\fs24 Isaiah \up0 \expndtw-1\charscalex100 14:9-11; Ezekiel \up0 \expndtw-1\charscalex100 32:21\ul0\nosupersub\cf8\f9\fs24 , where \ul0\nosupersub\cf9\f10\fs24 hell\ul0\nosupersub\cf8\f9\fs24 is sheol). Th e fact that Christ \par\pard\qj \li1800\ri1608\sb6\sl-275\slmult0 \up0 \expnd tw0\charscalex105 descended into the lower parts of the earth (\ul0\nosupersub\ cf12\f13\fs24 Ephesians 4:9\ul0\nosupersub\cf8\f9\fs24 ) would seem to \up0 \ex pndtw0\charscalex106 include more than being placed in Joseph's tomb. And if Chr ist did anything \up0 \expndtw0\charscalex106 during the three days and nights H is body was in the tomb, it is evident that \up0 \expndtw0\charscalex103 hades i s more than the grave. If Samuel actually appeared to Saul (\ul0\nosupersub\cf12 \f13\fs24 1 Samuel \up0 \expndtw-1\charscalex100 28:15-20\ul0\nosupersub\cf8\f9\ fs24 ), Samuel must have had conscious existence. The appearance of \up 0 \expndtw0\charscalex104 Moses and Elijah on the mount of transfiguratio n was not the result of \up0 \expndtw-2\charscalex100 resurrection, and if not, it is evident that God is not the God of the dead but of the \up0 \expndtw1\charscalex100 living (\ul0\nosupersub\cf12\f13\fs24 Matthew 22:32\ul0\nosupers ub\cf8\f9\fs24 ). And if departed saints are now present with the Lord they \up0 \expndtw-2\charscalex100 are somewhere besides in the grave. \par\pard\ql \li18 00\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\cha rscalex100 \ul0\nosupersub\cf6\f7\fs24 BOTTOMLESS PIT, ABYSS \par\pard\qj \li180 0\ri1604\sb264\sl-277\slmult0\fi291 \up0 \expndtw-1\charscalex100 \ul0\nosupersu b\cf8\f9\fs24 A number of Hebrew words are translated \ul0\nosupersub\cf9\f10\fs 24 pit\ul0\nosupersub\cf8\f9\fs24 . Korah and his sons "went down \up0 \expndtw1\charscalex100 alive into the pit" (Numbers 16:33). The Psalmist cried: "What p rofit is there in my \up0 \expndtw0\charscalex103 blood, when I go down to the p it?" (Psalm 30:9). The pit in the Old Testament \up0 \expndtw0\charscalex106 see ms to be synonymous with the grave and sheol. The book of Revelation \up0 \expnd tw-2\charscalex100 mentions the bottomless pit or abyss nine times. It is a plac e where demon spirits \up0 \expndtw-1\charscalex100 are imprisoned and where Sat an will be chained for a thousand years. Nothing is \up0 \expndtw0\charscalex100 said of any of the dead of humanity occupying this pit. Peter says of the angel s \up0 \expndtw-2\charscalex100 that sinned that God "cast them down to hell (Ta rtarus)", (2 Peter 2:4). No human \up0 \expndtw-3\charscalex100 dead are associa ted with this place. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\c harscalex100 \ul0\nosupersub\cf6\f7\fs24 GEHENNA, LAKE OF FIRE \par\pard\ql \li1 800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb132\sl-230\slmult0 \up0 \expndtw-3\ charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 501\ul0\nosupersu b\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 The Companion Bible\ul0\nosupersub\ cf7\f8\fs20 , Appendix 131, p. 163. \par\pard\ql \li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 555 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz465\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s

p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g557}{\bkmkend Pg557}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 608\sb92\sl-276\slmult0\fi456 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 These two terms are synonymous. This is the real and final hell of the Bi ble. \up0 \expndtw0\charscalex100 It was prepared for the Devil and his angels ( \ul0\nosupersub\cf12\f13\fs24 Matthew 25:41\ul0\nosupersub\cf8\f9\fs24 ). This p lace has no \up0 \expndtw0\charscalex100 relationship to the intermediate state, since no one has yet been cast into it. The \up0 \expndtw0\charscalex100 beast and the false prophet will be the first to be cast into it, as far as revelation \line \up0 \expndtw0\charscalex100 gives us knowledge. More will be said of thi s place in considering the final state \up0 \expndtw-3\charscalex100 of the unsa ved. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 PURGATORY, LIMBUS PATRUM, LIMBUS INFANTIUM \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li 1800\ri1604\sb8\sl-276\slmult0\fi264 \up0 \expndtw0\charscalex103 \ul0\nosupersu b\cf8\f9\fs24 Whereas the previous five places mentioned are Biblical terms, the se three \up0 \expndtw-1\charscalex100 are peculiar to Roman Catholic theology. The word \ul0\nosupersub\cf9\f10\fs24 limbo\ul0\nosupersub\cf8\f9\fs24 or \ul0\ nosupersub\cf9\f10\fs24 limbus\ul0\nosupersub\cf8\f9\fs24 means \ul0\nosupersub \cf9\f10\fs24 edge\ul0\nosupersub\cf8\f9\fs24 , \up0 \expndtw0\charscalex106 and describes a place on the edge or border of hell. It is the teaching of the \up0 \expndtw-2\charscalex100 Roman Church that the Patriarchs went to the L imbus Patrum to await the \up0 \expndtw0\charscalex100 coming of the Messiah to redeem them. Christ supposedly delivered them from \up0 \expndtw0\charscalex 107 the place and took them to heaven. Limbus Infantum is the place where all \u p0 \expndtw0\charscalex102 unbaptized infants go at death. Since Rome teaches th e absolute necessity of \up0 \expndtw0\charscalex102 baptism for salvation, unba ptized infants could not be saved. Original sin shuts \up0 \expndtw-1\charscalex 100 out these infants for ever from heaven and from the vision of God, but since they \up0 \expndtw-2\charscalex100 have no personal sins for which to suffer th ey are exempted from the fires of hell. \up0 \expndtw-3\charscalex100 Hodge quot es Cardinal Gousset: \par\pard\qj \li2520\ri1602\sb261\sl-280\slmult0\fi129 \up0 \expndtw0\charscalex105 We will go still further, and say with St. Tho mas, that although \line \up0 \expndtw0\charscalex105 unbaptized infants are d eprived forever of the happiness of the saints, \line \up0 \expndtw-2\charscalex 100 they suffer neither sorrow nor sadness in consequence of that privation.\ul0 \super\cf22\f23\fs23 502 \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Purgatory, as the na me implies, is a place of purging or purifying. It is \line \up0 \expn dtw-2\charscalex100 supposedly a place where penitent souls, by the ministry of Suffering, are purified \line \up0 \expndtw-1\charscalex100 from venial sins and the temporal punishment due to remitted mortal sins, before \line \up0 \expndtw -1\charscalex100 they can be admitted to the presence of God. In order to unders tand the doctrine \line \up0 \expndtw0\charscalex102 of purgatory one must under stand first the following teachings of Rome. God's \line \up0 \expndtw0\charscal ex100 forgiveness through the work of Christ covers only the penalty of eternal death. \line \up0 \expndtw0\charscalex102 The Christian must make satisfaction f or all sins committed after baptism. This \line \up0 \expndtw0\charscalex104 sat isfaction must be complete and perfect before he can enter heaven. \li ne \up0 \expndtw0\charscalex107 Satisfaction can be made by penance and good wor ks in this life, and if not \line \up0 \expndtw0\charscalex103 completed in this life, it must be accomplished through suffering in the fires of \line \up0 \exp ndtw0\charscalex100 purgatory after death. The sufferings of those in purgatory may be alleviated or \line \up0 \expndtw0\charscalex107 shortened by the prayers of the saints and especially by the sacrifice of the \line \up0 \expndtw0\chars calex104 Mass. The Mass is a propitiatory sacrifice for securing forgiveness fro

m post-\line \up0 \expndtw0\charscalex105 baptism sins and is applied according to the intention of the officiating priest. \line \up0 \expndtw0\charscalex106 T herefore the Mass may be said for the benefit of the soul in purgatory. The \lin e \up0 \expndtw0\charscalex100 Church has complete control of the Treasury of Me rit and at the discretion of the \line \up0 \expndtw0\charscalex107 clergy may a pply the merits of Christ and the saints to souls in purgatory to \line \up0 \ex pndtw0\charscalex100 lighten their punishment. This Treasury of Merit consists o f the value of all of the \line \up0 \expndtw0\charscalex100 good works of Chris t and of the saints which were over and above what was \par\pard\ql \li1800\sb0\ sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-3\charscale x100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 502\ul0\nosupersub\cf7\f8\ fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 Vol. III, p. 747. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137 \sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\cha rscalex100 556 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz400\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g558}{\bkmkend Pg558}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 required of them. Since there is no w ay of knowing the duration of the residence \line \up0 \expndtw-1\charscalex100 in purgatory, the living are admonished to continue indefinitely paying for mass es \line \up0 \expndtw0\charscalex100 to be said in behalf of the dead. It goes without saying that purgatory is for only \line \up0 \expndtw0\charscalex104 tho se who are assured of reaching heaven in the final analysis. All who die in \lin e \up0 \expndtw-2\charscalex100 mortal sin will suffer eternally in hell without any hope of paying for their sins. \par\pard\qj \li1800\ri1608\sb266\sl-275\slm ult0\fi263 \up0 \expndtw0\charscalex106 What authority does Rome have for its do ctrine of purgatory? There is no \line \up0 \expndtw0\charscalex100 direct autho rity from the Scripture, but since Rome claims that its oral tradition is \line \up0 \expndtw0\charscalex103 on an equal par with Scripture authority, it has no need to appeal to Scripture. \line \up0 \expndtw0\charscalex109 Rome appeals to the fact that the Jews and some in the early church said \line \up0 \expndtw0\c harscalex104 prayers for the dead, which takes for granted that the dead need ou r prayers. \line \up0 \expndtw0\charscalex100 Reference is made to 2 Maccabees 1 2:43 where Judas Maccabeus sent 2,000 \line \up0 \expndtw0\charscalex105 drachma s of silver to Jerusalem for sacrifice, to be offered for the sins of the \line \up0 \expndtw0\charscalex106 dead. However, these dead soldiers were guilty of i dolatry and according to \line \up0 \expndtw0\charscalex102 Roman doctrine they died in mortal sin and therefore went to hell where prayer \line \up0 \expndtw-3 \charscalex100 could be of no avail. \par\pard\qj \li1800\sb0\sl-275\slmult0 \pa r\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi304 \up0 \expndtw-1\charscalex100 Rome also appeals to certain passages of Scripture. Matthew 5:25, 26 is said \up 0 \expndtw0\charscalex100 to support the teaching of purgatory: "Agree with thin e adversary quickly, whiles \up0 \expndtw0\charscalex104 thou art in the way wit h him; lest at any time the adversary deliver thee to the \up0 \expndtw0\charsca lex106 judge, and the judge deliver thee to the officer, and thou be cast into p rison. \up0 \expndtw0\charscalex103 Verily I say unto thee, Thou shalt by no mea ns come out thence, till thou hast \up0 \expndtw0\charscalex103 paid the uttermo

st farthing." To begin with, this passage is not speaking about \up0 \expndtw0\c harscalex100 future punishment, and even if it were it would be saying that man can atone for \up0 \expndtw-1\charscalex100 his sin, and that therefore in time all men would be saved, after they had paid the \up0 \expndtw0\charscalex100 las t farthing. The truth is that Christ did pay the last farthing and that is the o nly \up0 \expndtw-3\charscalex100 reason any man can be saved. \par\pard\qj \li1 800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 Appeal is also made to \ul0\nosupersub\cf12\f13\fs24 1 C orinthians 3:12-15\ul0\nosupersub\cf8\f9\fs24 where the fire is to try every \u p0 \expndtw-1\charscalex100 man's work. However, in this passage the fire is not applied to the person, but to \up0 \expndtw-1\charscalex100 his works. Even tho ugh all of his works are burned, he himself is saved. The only \up0 \expndtw0\ch arscalex105 thing he suffers is loss of reward. Reward depends upon work, but sa lvation \up0 \expndtw0\charscalex100 depends upon grace alone. What is spoken he re takes place as an event at the \up0 \expndtw-3\charscalex100 judgment seat of Christ, not at the death of the individual. \par\pard\qj \li1800\ri1608\sb264\s l-276\slmult0\fi268 \up0 \expndtw0\charscalex110 But not only is the doctrine of purgatory not taught in the Scripture, it is \line \up0 \expndtw0\charscalex100 diametrically opposed to teaching of Scripture. The only purgatory in the Bible is \line \up0 \expndtw0\charscalex105 the cross where Jesus died for the sins o f the world. Hebrews 1:3 states that \line \up0 \expndtw0\charscalex102 Jesus, " when he had by himself purged our sins, sat down on the right hand of \line \up0 \expndtw-1\charscalex100 the Majesty on high." And as the same writer points ou t in 10:10-14, He sat down \line \up0 \expndtw-2\charscalex100 because He had pe rfectly finished the work of sin-bearing: "But this man, after he \line \up0 \ex pndtw-2\charscalex100 had offered one sacrifice for sins for ever, sat down on t he right hand of God." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li18 00\ri1603\sb1\sl-280\slmult0\fi267 \up0 \expndtw-2\charscalex100 Paul makes it p lain in his epistles that salvation is in no degree by works. Such \line \up0 \e xpndtw-2\charscalex100 passages as \ul0\nosupersub\cf12\f13\fs24 Romans 3:24; 4: 1-8; 5:1, 19; 8:1, 33, 34; 11:6; 1 Corinthians 5:8; \par\pard\ql \li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 557 \pa r\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg559} {\bkmkend Pg559}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\ sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl -260\slmult0 \par\pard\qj\li1800\ri1609\sb186\sl-260\slmult0 \up0 \expndtw0\char scalex102 \ul0\nosupersub\cf12\f13\fs24 Galatians 3:21; Ephesians 2:8, 9\ul0\nos upersub\cf8\f9\fs24 , and a host of others cannot co-exist with the \up0 \expndt w-3\charscalex100 doctrine of purgatory. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-276\slmult0\fi293 \up0 \expndtw-1\charscalex 100 In conclusion, we believe that the Scripture plainly teaches that all of the dead \up0 \expndtw0\charscalex102 are in a conscious but disembodied state betw een death and resurrection. The \up0 \expndtw0\charscalex105 unsaved of all disp ensations are in hades and will remain there until the final \up0 \expndtw0\char scalex100 resurrection after the Millennial reign of Christ. The righteous dead are at home \up0 \expndtw0\charscalex105 with the Lord awaiting their resurrecti on in due order as will be pointed out in \up0 \expndtw-3\charscalex100 coming c hapters. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb40\sl-379 \slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 81\ul0\nosupe rsub\cf20\f21\fs32 CHRIST'S COMING FOR THE CHURCH \par\pard\qj \li1800\sb0\sl-2 76\slmult0 \par\pard\qj\li1800\ri1607\sb31\sl-276\slmult0\fi263 \up0 \expndtw0\c harscalex104 \ul0\nosupersub\cf8\f9\fs24 We believe that one of the distinctive dispensational truths revealed to and \line \up0 \expndtw0\charscalex102 through the Apostle Paul as part of the revelation of the Mystery is the fact that \lin e \up0 \expndtw0\charscalex108 Christ will come in the air to rapture the Church out of this world before He \line \up0 \expndtw0\charscalex100 comes back to ea rth the second time to establish His Millennial Kingdom. Most \line \up0 \expndt w0\charscalex100 dispensationalists recognize this distinction. And most dispens

ationalists believe \line \up0 \expndtw-1\charscalex100 that this coming in the air will precede that time of trouble which Christ called \ul0\nosupersub\cf9\f1 0\fs24 the \line \up0 \expndtw-1\charscalex100 Great Tribulation\ul0\nosupersub\ cf8\f9\fs24 , (\ul0\nosupersub\cf12\f13\fs24 Matthew 24:21\ul0\nosupersub\cf8\f9 \fs24 ). All dispensationalists believe that the second \line \up0 \expndtw0\cha rscalex104 coming of Christ to earth will follow the Great Tribulation and will precede the \line \up0 \expndtw0\charscalex102 establishment of the Millennia l Kingdom. Hence all dispensationalists are \line \up0 \expndtw-1\charscale x100 Premillenarians, but not all Premillenarians believe that the rapture of th e Church \line \up0 \expndtw-1\charscalex100 will occur before the Great Tribula tion. Some believe that the rapture will occur in \line \up0 \expndtw-2\charscal ex100 the middle of the Tribulation period, while others teach that it will occu r at the end \line \up0 \expndtw0\charscalex108 of that period. These three view s are known as the Pre-, the Mid-, and the \line \up0 \expndtw-1\charscalex100 P osttribulation Rapture theories. Before discussing the time of the Rapt ure, \line \up0 \expndtw0\charscalex107 however, we must first establish the fac t that such a rapture is taught in the \line \up0 \expndtw-3\charscalex100 Scrip ture and that it is distinct from the second coming of Christ. \par\pard\qj \li1 800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1609\sb38\sl-260\slmult0\fi268 \up0 \expndtw0\charscalex104 The central passage on Christ's coming in the air to ra pture the Church is \ul0\nosupersub\cf12\f13\fs24 I \up0 \expndtw-3\charscalex10 0 Thessalonians 4:13-18\ul0\nosupersub\cf8\f9\fs24 . This passage reveals the fo llowing facts: \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb11\ sl-276\slmult0 \up0 \expndtw-3\charscalex100 1. There will be a coming of the Lo rd at some future date. \par\pard\qj \li1800\ri1619\sb261\sl-280\slmult0\fi295 \ up0 \expndtw-1\charscalex100 2. The Lord Himself shall descend from heaven with a shout, with the voice of \up0 \expndtw-3\charscalex100 the archangel, and with the trump of God. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\r i1612\sb1\sl-280\slmult0\fi263 \up0 \expndtw-2\charscalex100 3. The dead in Chri st will first be raised and then the living saints will be caught \up0 \expndtw1\charscalex100 up (raptured) with them in the clouds, to meet the Lord in the a ir. And so we shall \up0 \expndtw-2\charscalex100 ever be with the Lord. \par\pa rd\qj \li1800\ri1622\sb261\sl-280\slmult0\fi306 \up0 \expndtw0\charscalex100 4. This truth is introduced as a special revelation, for Paul states: "For this we \up0 \expndtw-3\charscalex100 say unto you by the word of the Lord." \par\pard\q l \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 558 \par\pard\sect\sectd\fs24\ paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg560}{\bkmkend Pg560}\par\pa rd\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\par d\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\ qj\li1800\ri1608\sb128\sl-272\slmult0\fi309 \up0 \expndtw0\charscalex100 \ul0\no supersub\cf8\f9\fs24 5. There follows after this in the next chapter the truth c oncerning the second \line \up0 \expndtw-2\charscalex100 coming of Christ back t o earth which will bring sudden destruction to the ungodly. \line \up0 \expndtw0 \charscalex103 Thus, in the context the apostle seems to make a distinction betw een Christ's \line \up0 \expndtw0\charscalex100 coming in the air, which is repr esented as affecting only those that are in Christ, \line \up0 \expndtw0\charsca lex100 and His coming back to earth in judgment which affects mainly those which are \line \up0 \expndtw-3\charscalex100 out of Christ. \par\pard\qj \li1800\sb0 \sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up0 \expndt w0\charscalex102 Our plan will be first to establish the distinctiveness of Chri st's coming in the \up0 \expndtw0\charscalex100 air, then to show the purpose of that coming, then to discuss the manner of that \up0 \expndtw-3\charscalex100 c oming, and finally to ask concerning the imminency of that coming. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f 7\fs24 THE DISTINCTIVENESS OF HIS COMING IN THE AIR \par\pard\qj \li1800\sb0\sl277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi280 \up0 \expndtw-1\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 The second coming of Christ is always

represented as a coming all of the way \line \up0 \expndtw-1\charscalex100 to th e earth. The prophet Zechariah predicted the exact place to which He would \line \up0 \expndtw0\charscalex104 come: "And his feet shall stand in that day upon t he mount of Olives, which is \line \up0 \expndtw0\charscalex100 before Jerusalem on the east," (14:4). When Christ ascended from the mount of \line \up0 \expndt w0\charscalex102 Olives, the angelic messengers declared: "This same Jesus, whic h is taken up \line \up0 \expndtw0\charscalex100 from you into heaven, shall so come in like manner as ye have seen him go into \line \up0 \expndtw0\charscalex1 02 heaven," (Acts 1:11). But when Christ comes for the Church which is His Body \line \up0 \expndtw-2\charscalex100 He comes only in the air (Greek \ul0\nosuper sub\cf9\f10\fs24 aer\ul0\nosupersub\cf8\f9\fs24 or atmosphere), and not to the earth. \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi278 \up0 \expndtw-2\ch arscalex100 At His coming in the air the resurrected saints along with the livin g ones will be \up0 \expndtw0\charscalex106 caught up from the earth to meet the Lord in the air, whereas at the second \up0 \expndtw0\charscalex100 coming ther e will be no rapture, but instead the saints will remain on the earth in \up0 \e xpndtw0\charscalex100 their natural bodies to be incorporated into the Millennia l Kingdom, (\ul0\nosupersub\cf12\f13\fs24 Acts 15:16; \up0 \expndtw-3\charscalex 100 Revelation 5:10 \ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupersub\cf12\f13\fs2 4 Matthew 6:10\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-280\slm ult0 \par\pard\qj\li1800\ri1620\sb1\sl-280\slmult0\fi309 \up0 \expndtw0\charscal ex100 His coming in the air will be for members of the Body of Christ where ther e is \up0 \expndtw-1\charscalex100 neither Jew nor Gentile, whereas His second c oming to earth will be primarily for \up0 \expndtw-2\charscalex100 fulfilling Hi s covenants with the nation of Israel, (\ul0\nosupersub\cf12\f13\fs24 Romans 11: 26, 27\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb261\sl-280\sl mult0\fi268 \up0 \expndtw0\charscalex103 There is nothing but comfort and hope e xpressed concerning His coming in \line \up0 \expndtw0\charscalex107 the air, wh ereas His second coming to earth is surrounded with fearful and \line \up0 \expn dtw-3\charscalex100 terrible portents and judgments, (\ul0\nosupersub\cf12\f 13\fs24 Matthew \up0 \expndtw-3\charscalex100 24:27-31; Luke 21:20-28\ul0\nosu persub\cf8\f9\fs24 ). He will \par\pard\qj \li1800\ri1614\sb0\sl-280\slmult0 \ up0 \expndtw-1\charscalex100 come in flaming fire to take vengeance upon them that know not God, (\ul0\nosupersub\cf12\f13\fs24 2 \up0 \expndtw-3\c harscalex100 Thessalonians 1:7-10; 2:8-12; Matthew 24:39; 25:31-46\ul0\nosupersu b\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1607\sb265\sl-276\slmult0\fi268 \up0 \ex pndtw-2\charscalex100 The truth concerning His coming in the air is the subject of a special revelation, \up0 \expndtw0\charscalex102 as mentioned earlier. Paul calls it a mystery, a previously unrevealed truth, in \ul0\nosupersub\cf12\f13\ fs24 I \up0 \expndtw0\charscalex104 Corinthians 15:51\ul0\nosupersub\cf8\f9\fs2 4 , whereas the truth concerning His second coming to earth \up0 \expndtw0\chars calex104 occupies the central place in all of Old Testament prophecy. There must be a \up0 \expndtw0\charscalex103 difference between that which was not before revealed and that which was so \up0 \expndtw-3\charscalex100 abundantly made kno wn in all of the prophets. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\ f8\fs20 559 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\b kmkstart Pg561}{\bkmkend Pg561}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard \qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\q j\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0\fi26 8 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 At His coming in the air the bodies of the living saints will be changed into \up0 \expndtw-1\charsca lex100 glorified, immortal bodies without going through the process of death, wh ereas at \up0 \expndtw-2\charscalex100 His coming back to earth the people will be left in their natural bodies to live upon \up0 \expndtw0\charscalex103 the ea rth. However, the curse will be lifted from nature and mankind will again \up0 \ expndtw-2\charscalex100 enjoy great length of life and freedom from disease and trouble, (\ul0\nosupersub\cf12\f13\fs24 Isaiah 65:19-21; \up0 \expndtw-3\charsca

lex100 Ezekiel 36:22-38.\ul0\nosupersub\cf8\f9\fs24 The prophets are full of su ch predictions). \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1 608\sb9\sl-276\slmult0\fi294 \up0 \expndtw-1\charscalex100 The second coming of Christ to earth will be preceded by spectacular signs in \up0 \expndtw0\charscal ex102 the heavens and on earth, (\ul0\nosupersub\cf12\f13\fs24 Matthew 24:29-3 1; Luke 21:25-28; Acts 2:19-21; \up0 \expndtw0\charscalex103 Revelation 6-19\u l0\nosupersub\cf8\f9\fs24 ). There are no signs to herald Christ's coming for Hi s Church. \up0 \expndtw0\charscalex100 The impression is given that this event w ill happen in a split second of time, in a \up0 \expndtw0\charscalex102 moment, in the twinkling of an eye, so that the ungodly will not even recognize \up0 \ex pndtw0\charscalex104 what has happened. But not so with the second coming: "ever y eye shall see \up0 \expndtw-3\charscalex100 Him" at that event (\ul0\nosupersu b\cf12\f13\fs24 Revelation 1:7\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li180 0\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE PURPOSE OF HIS COMING IN THE AIR \par\pard\qj \li1800\sb0\sl-277\slmult0 \p ar\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex108 \ ul0\nosupersub\cf8\f9\fs24 The Body of Christ is not as yet complete. It is in a state of growth. New \up0 \expndtw0\charscalex100 members are being added to it as sinners are being saved through belief of the \up0 \expndtw-1\charscalex100 gospel. The time will come when the full complement of members will have been \u p0 \expndtw0\charscalex103 added. The Body of Christ has its citizenship in heav en, not upon the earth as \up0 \expndtw0\charscalex104 the Millennial saints wil l have. Therefore when the Body has been completed \up0 \expndtw-2\charscalex100 Christ will come to gather together in one all of the members, the living and t hose \up0 \expndtw0\charscalex107 that have died, and to transport them to the p lace of their inheritance in the \up0 \expndtw-3\charscalex100 heavens. This is the purpose of His coming in the air. \par\pard\qj \li1800\ri1608\sb264\sl-277\s lmult0\fi290 \up0 \expndtw-1\charscalex100 This is in sharp contrast to His purp ose in coming back to earth. That purpose \up0 \expndtw0\charscalex109 is at lea st two-fold: to execute judgment upon the ungodly and to fulfill His \up0 \expnd tw-1\charscalex100 covenant promises to His chosen nation of Israel. The re is nothing in this \up0 \expndtw-1\charscalex100 purpose which primarily concerns the Body of Christ. Of course, the members of \up0 \expndtw0\charscalex 106 the Body will reign with Christ and will be manifested with Christ in His gl ory \up0 \expndtw-1\charscalex100 when He takes His rightful place as King of ki ngs and Lord of lords. As joint-heirs \up0 \expndtw0\charscalex100 with Christ t he members of the Body will share all things with Christ, and in this \up0 \expn dtw0\charscalex100 sense will have a relationship with Christ in His second comi ng, but the purpose \up0 \expndtw-3\charscalex100 of that coming concerns Israel and not the Body of Christ. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi 268 \up0 \expndtw0\charscalex104 In our study of the Heavenly Sanctuary we saw h ow there was a heavenly \line \up0 \expndtw0\charscalex102 counterpart of princi palities and powers to the earthly kings and princes. Satan \line \up0 \expndtw1\charscalex100 and his hosts at the present time occupy this heavenly sphere an d it is there that \line \up0 \expndtw-2\charscalex100 believers have their w arfare, \up0 \expndtw-2\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Ephesians 6:12\ul0\nosupersub\cf8\f9\fs24 ). After the Body of Christ is \par\pard\q j \li1800\ri1608\sb5\sl-275\slmult0 \up0 \expndtw0\charscalex100 raptured to hea ven war breaks out in heaven and Satan and his angels are cast \up0 \expndtw0\ch arscalex103 out, (\ul0\nosupersub\cf12\f13\fs24 Revelation 12:7-12\ul0\nosupersu b\cf8\f9\fs24 ). Although it is not specifically stated it would appear \up0 \ex pndtw0\charscalex103 that the Body of Christ will be given that position once he ld by angels of ruling \up0 \expndtw0\charscalex103 with Christ in the heavenly sphere. Paul states that we are to judge angels, (1 \up0 \expndtw-2\charscalex10 0 Corinthians 6:3), and that we will reign with Christ, (2 Timothy 2:12). \par\p ard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb103\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupers ub\cf7\f8\fs20 560 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl -240{\bkmkstart Pg562}{\bkmkend Pg562}\par\pard\ql \li1800\sb0\sl-276\slmult0 \p

ar\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par \pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE MANNER OF HIS COMING IN THE AIR \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10 \sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 I t has already been hinted that one of the differences between the coming of \lin e \up0 \expndtw0\charscalex100 Christ in the air and His coming to earth is that the former will be a rather secret \line \up0 \expndtw-1\charscalex100 event e xperienced only by the members of the Body, whereas His second \line \ up0 \expndtw-2\charscalex100 coming to earth will be a public event witnessed by every eye. There is difference \line \up0 \expndtw-1\charscalex100 of opinion o n this point, depending upon the time at which the Rapture is thought \line \up0 \expndtw0\charscalex100 to take place. Those who place the Rapture befo re the Tribulation usually \line \up0 \expndtw0\charscalex106 consider it to take place rather secretly and unobserved by the world. Some \line \up0 \expndtw 0\charscalex100 writers refer to it as the Secret Rapture. The view that it is s ecret is based upon \line \up0 \expndtw0\charscalex102 Paul's words relating to it: Behold, I show you a mystery or secret. The truth of \line \up0 \expndtw0\ch arscalex100 the rapture is a secret; there are no signs accompanying it; it conc erns only the \line \up0 \expndtw0\charscalex105 members of the Body; it takes p lace in the twinkling of an eye; the saints are \line \up0 \expndtw0\charscalex1 00 removed from earth to heaven so that there will be no trace of them left on e arth \line \up0 \expndtw0\charscalex100 to behold. All of this logically adds up to the view that the Rapture will be secret \line \up0 \expndtw-3\charscalex100 as to manner. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri160 8\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex105 On the other hand, thos e who are post-tribulationists and thus believe that \up0 \expndtw0\charscalex10 2 there is only one future coming of Christ and that the Rapture is simply the f irst \up0 \expndtw0\charscalex107 phase of the second coming, must believe that the Rapture will be a public \up0 \expndtw0\charscalex103 display viewed by the entire world, for if anything is taught in the Scripture it is \up0 \expndtw0\ch arscalex109 that Christ's coming back to earth will be open and appare nt to all. \up0 \expndtw0\charscalex102 Posttribulationists believe that as Ch rist descends from heaven to earth He will \up0 \expndtw-2\charscalex100 snatch the Church up from the earth while He pours out His wrath on the ungodly \up0 \e xpndtw-1\charscalex100 and that He will continue on His way bringing the Church back to earth. In pages \up0 \expndtw-1\charscalex100 to follow we will show why such a position is dispensationally untenable and how \up0 \expndtw-2\charscale x100 it confuses the Body of Christ with the nation of Israel. \par\pard\qj \li1 800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi275 \up0 \expndtw-1\charscalex100 The Scripture does not state that the Rapture will be secret in the sense of not \up0 \expndtw0\charscalex100 being observed by the wo rld at large, neither does it state that it will be public. If \up0 \expndtw0\ch arscalex100 we believe in a pretribulation rapture there are good reasons to bel ieve it will be \up0 \expndtw0\charscalex100 secret in manner. If we believe in a posttribulation rapture we are almost forced \up0 \expndtw-3\charscalex100 to believe it will be very public. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\par d\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6 \f7\fs24 THE IMMINENCY OF HIS COMING IN THE AIR \par\pard\qj \li1800\ri1608\sb26 4\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 By imminency we mean that it is an event which could take place at any \line \up 0 \expndtw-2\charscalex100 moment without the fulfilling of prior prophecies. We have stated that the purpose \line \up0 \expndtw0\charscalex100 of the Rapture is the corporate gathering of the Body of Christ at its completion. \line \up0 \ expndtw0\charscalex105 This, as far as revelation is concerned, is the only thin g that must be fulfilled \line \up0 \expndtw0\charscalex105 before the Rapture c an occur. From God's foreknowledge this might happen \line \up0 \expndtw0\charsc alex103 before these words get into print or it may be a hundred or more years h ence. \line \up0 \expndtw0\charscalex105 But from man's point of view he may exp ect this event at any moment, since \line \up0 \expndtw-3\charscalex100 there ar

e no signs or events which are scheduled to occur first. \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\char scalex100 \ul0\nosupersub\cf7\f8\fs20 561 \par\pard\sect\sectd\fs24\paperw12240\ paperh15840\pard\sb0\sl-240{\bkmkstart Pg563}{\bkmkend Pg563}\par\pard\qj \li180 0\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri 1608\sb113\sl-275\slmult0\fi294 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8 \f9\fs24 The second coming of Christ back to earth is not imminent in this sense . It is \up0 \expndtw0\charscalex106 evident from our Lord's teaching in Matthew 24 and from the entire book of \up0 \expndtw0\charscalex102 Revelation that a future period of seven years must first run its course with the \up0 \expndtw0\c harscalex100 fulfillment of dozens of prophecies before Jesus Christ can return. It will only be \up0 \expndtw0\charscalex100 after the appearance of certain si gns at the close of that period of tribulation that \up0 \expndtw0\charscalex103 Christ's coming to earth can be said to be imminent. In other words, since the \up0 \expndtw-2\charscalex100 Tribulation has not yet commenced, we can d ogmatically state that Christ's \up0 \expndtw-1\charscalex100 coming to earth cannot occur for at least seven years. But no such assertion can \up0 \expndtw3\charscalex100 be made concerning the rapture of the Church. \par\pard\qj \li18 00\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi278 \up0 \expndtw-2\charscalex100 Some dispensationalists who have taught the imminency o f Christ's coming for \up0 \expndtw0\charscalex100 the Church have been inconsis tent in their use of Scriptures and have therefore \up0 \expndtw-2\charscalex100 left themselves wide open to their critics. Thiessen, for example, states: \par \pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1617\sb39\sl-260\slmul t0\fi309 \up0 \expndtw0\charscalex100 How can we watch and look for His return, if there is even a single event that \up0 \expndtw-3\charscalex100 is predicted to precede Christ's return?\ul0\super\cf22\f23\fs23 503 \par\pard\qj \li1800\sb0 \sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-275\slmult0\fi268 \up0 \expnd tw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 And what Scriptures does he quote to prove his point? \ul0\nosupersub\cf12\f13\fs24 Matthew 24:42, 43; \line \up0 \expndtw0\charscalex103 25:13; Mark 13:35\ul0\nosupersub\cf8\f9\fs24 , along wit h some from Paul. But if one reads the context of \line \up0 \expndtw0\charscale x103 these passages in the Gospels he is struck by the fact that they are filled with \line \up0 \expndtw-1\charscalex100 signs and prophecies which must be ful filled before Christ can return. In Matthew \line \up0 \expndtw-2\charscalex100 24 Christ is answering the question of the disciples: "What shall be the sign of thy \line \up0 \expndtw0\charscalex102 coming, and of the end of the age?" And before Christ says anything about His \line \up0 \expndtw0\charscalex102 coming He asserts that Daniel's prophecy concerning the abomination of \line \ up0 \expndtw0\charscalex100 desolation must first be fulfilled and the great tri bulation must run its course, and \line \up0 \expndtw0\charscalex100 then He say s, "Immediately after the tribulation of those days... shall appear the \line \u p0 \expndtw0\charscalex100 sign of the Son of man in heaven... and they shall se e the Son of man coming in \line \up0 \expndtw0\charscalex100 the clouds of heav en with power and great glory," (vs. 29, 30). Surely Thiessen \line \up0 \expndt w0\charscalex102 could not have chosen a passage which was more detrimental to h is argument \line \up0 \expndtw0\charscalex104 than this one for a pretribulatio nal coming of Christ. He chose to quote only a \line \up0 \expndtw0\charscalex10 4 verse out of the whole chapter that said to watch, with the argument that one \line \up0 \expndtw0\charscalex104 couldn't watch if there was anything predicte d to precede Christ's return. The \line \up0 \expndtw0\charscalex102 solution to this problem is that the Lord told them that after certain events were \line \u p0 \expndtw0\charscalex104 fulfilled, then they were to watch. In Luke 21:28 Chr ist said: "And when these \line \up0 \expndtw0\charscalex105 things begin to com e to pass\ul0\nosupersub\cf6\f7\fs24 , \ul0\nosupersub\cf8\f9\fs24 THEN look up, and lift up your heads; for your \line \up0 \expndtw-3\charscalex100 redemption draweth nigh." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri16

10\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex105 Dwight Pentecost is somewhat more consistent in his statements on \up0 \expndtw-3\charscalex10 0 imminency. He states: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2 520\ri1608\sb10\sl-275\slmult0\fi134 \up0 \expndtw0\charscalex104 Many signs wer e given to the nation Israel, which would precede the \line \up0 \expndtw0\chars calex100 second advent, so that the nation might be living in expectancy when th e \line \up0 \expndtw0\charscalex100 time of His coming should draw nigh. Althou gh Israel could not know the \line \up0 \expndtw0\charscalex103 day nor the hour when the Lord will come, yet they can know that their \line \up0 \expndtw0\char scalex104 redemption draweth nigh through the fulfillment of these signs. To the \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 503\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ ul0\nosupersub\cf7\f8\fs20 ., p. 484. \par\pard\ql \li10137\sb0\sl-230\slmult0 \ par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 562 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz389\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g564}{\bkmkend Pg564}\par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520 \sb0\sl-270\slmult0 \par\pard\qj\li2520\sb0\sl-270\slmult0 \par\pard\qj\li2520\s b0\sl-270\slmult0 \par\pard\qj\li2520\ri1613\sb137\sl-270\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 church no such signs were ever given. The church was told to live in the \up0 \expndtw0\charscalex103 light of the imminent coming of the Lord to translate them in His \up0 \expndtw-3\c harscalex100 presence.\ul0\super\cf22\f23\fs23 504 \par\pard\qj \li1800\sb0\sl-2 76\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-276\slmult0\fi309 \up0 \expndtw0\c harscalex100 \ul0\nosupersub\cf8\f9\fs24 Pentecost quotes Thiessen and a few pas sages of Scripture which we do not \line \up0 \expndtw0\charscalex102 feel refe r to Christ's coming for the Body, which somewhat weakens his \line \u p0 \expndtw0\charscalex106 argument. If we recognize the distinctiveness of the revelation given to Paul \line \up0 \expndtw0\charscalex102 concerning the Body of Christ and the rapture of that Body as being a mystery \line \up0 \expndtw-2\ charscalex100 never before revealed, and do not confuse this truth with that of the Kingdom and \line \up0 \expndtw0\charscalex100 the coming of Christ to earth , we can maintain the imminency of His coming for \line \up0 \expndtw-3\charscal ex100 us. \par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb20\sl-37 9\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 82\ul0\nosup ersub\cf20\f21\fs32 THE TIME OF HIS COMING FOR THE CHURCH \par\pard\qj \li1800\ sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1605\sb29\sl-277\slmult0\fi267 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The subject of this chapter do es not concern the date of Christ's coming for the \up0 \expndtw0\charscalex107 Church, for no one but God knows that. Rather, the subject concerns when \up0 \e xpndtw0\charscalex105 Christ will come in relation to the period of the Tribulat ion. Three views have \up0 \expndtw0\charscalex100 been espoused: Pretribulation al, Midtribulational, and Posttribulational. Besides \up0 \expndtw0\charscalex10 2 these three views is another, known as the Partial Rapture theory, which holds \up0 \expndtw0\charscalex103 that only the more spiritual believers will be rap tured before the tribulation and \up0 \expndtw0\charscalex102 that the carnal be lievers will be left on earth in a sort of purgatory to be purified \up0 \expndt w0\charscalex106 by the tribulation fires. It will be well to discuss this latte

r view first, and then \up0 \expndtw-3\charscalex100 proceed with the Pre-, Mid, and Post-views. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 THE PARTIAL RAPTURE THEORY \par\pard\qj \l i1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up 0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 This theory is basically a Pretribulation view of the rapture, but it concerns \up0 \expndtw0\charscalex10 0 more the subjects of the rapture than it does the time. Pentecost states that this \up0 \expndtw0\charscalex100 view has been held by such men as R. Govett, G . H. Lang, D. M. Panton, G. H. \up0 \expndtw0\charscalex105 Pember, J. A. Seiss, and Austin Sparks.\ul0\super\cf22\f23\fs23 505\ul0\nosupersub\cf8\f9\fs24 I t is also a popular view among \up0 \expndtw-1\charscalex100 holiness people who teach eradication of the old nature and sinless perfection as \up0 \expndtw-2\c harscalex100 prerequisites for participation in the rapture. \par\pard\qj \li180 0\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb10\sl-275\slmult0\fi268 \up0 \ expndtw0\charscalex107 A partial rapture based upon a defective understanding of the doctrine of \up0 \expndtw0\charscalex105 sanctification is sufficiently ans wered by our comments on sanctification and \up0 \expndtw0\charscalex104 eternal security. The view in question is supported, however, by certain proof \up0 \ex pndtw-1\charscalex100 texts which are misapplied dispensationally or which confuse salvation and \up0 \expndtw-3\charscalex100 rewards and the standing and state of the believer. \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj \li1800\ri1608\sb38\sl-260\slmult0\fi283 \up0 \expndtw0\charscalex100 Appeal is made primarily to passages which contain admonitions to watch or \up0 \expndtw-3 \charscalex100 look for the coming of Christ. Note the following: \par\pard\qj \ li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li 1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri2089\sb177\sl-240\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 504\ul0\n osupersub\cf7\f8\fs20 J. Dwight Pentecost, \ul0\nosupersub\cf24\f25\fs20 Things to Come\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Dunham Publishing Co., 1966) , pp. 202,203. \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 505\ul0\no supersub\cf7\f8\fs20 J. Dwight Pentecost, \ul0\nosupersub\cf24\f25\fs20 Things to Come\ul0\nosupersub\cf7\f8\fs20 (Grand Rapids: Dunham Publishing Co., 1966), p. 158. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 563 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz381\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g565}{\bkmkend Pg565}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0\fi268 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Matthew 24:41-42\ul0\nosupersu b\cf8\f9\fs24 . "Two women shall be grinding at the mill: the one shall be \line \up0 \expndtw0\charscalex102 taken, and the other left. Watch therefore: for ye know not what hour your Lord \line \up0 \expndtw-1\charscalex100 doth come." Th ere is no idea of a rapture in this passage. The rapture is a part of \line \up0 \expndtw0\charscalex108 the mystery truth concerning the Body of Christ which a s yet had not been \line \up0 \expndtw-2\charscalex100 revealed. Verse 39 shows that the one who was taken away was not raptured but \line \up0 \expndtw0\charsc alex103 was taken away in judgment, even as the unbelievers were taken away in t he \line \up0 \expndtw-1\charscalex100 flood. This will take place at the end of

the tribulation at the coming of the Son of \line \up0 \expndtw-3\charscalex100 man to earth. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri160 8\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10 \fs24 Matthew 25:1-13\ul0\nosupersub\cf8\f9\fs24 . The parable of the wise and foolish virgins, which ends: \line \up0 \expndtw0\charscalex102 "Watch, therefor e, for ye know neither the day nor the hour wherein the Son of \line \up0 \expnd tw0\charscalex100 man cometh." Again, this is the coming of the Son of man in re lation to Israel at \line \up0 \expndtw0\charscalex102 the end of the tribulatio n and therefore could have nothing to do with a rapture \line \up0 \expndtw0\cha rscalex102 before tribulation. It is certain that our Lord will never say to par t of the Body of \line \up0 \expndtw0\charscalex100 Christ what He said to the f oolish virgins: "Verily I say unto you, I know you not." \line \up0 \expndtw0\ch arscalex103 The partial theory is supposed to teach that the ones left behind to go through \line \up0 \expndtw0\charscalex106 the tribulation will be purified, but this passage would have them among the \line \up0 \expndtw-3\charscalex100 unsaved. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14 \sl-273\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Luke 21:36\ul0\nosupersub\cf8\f9\fs24 . "Watch ye therefore, and pray always, th at ye may be accounted \line \up0 \expndtw-2\charscalex100 worthy to escape all these things that shall come to pass, and to stand before the \line \up0 \expndt w-1\charscalex100 Son of Man." This warning comes at the conclusion of the Olive t discourse which \line \up0 \expndtw-1\charscalex100 plainly teaches that the t ribulation will take place before this coming of the Son of \line \up0 \expndtw0 \charscalex100 man back to the earth. The escape, therefore, could not be from t he tribulation, \line \up0 \expndtw0\charscalex103 but from the "snare" which sh all come on all them that dwell on the face of the \line \up0 \expndtw-2\charsca lex100 whole earth. This Scripture is cast in the same setting as the two previo us ones. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb9\ sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 H ebrew 9:28\ul0\nosupersub\cf8\f9\fs24 . "So Christ was once offered to bear the sins of many; and unto \line \up0 \expndtw0\charscalex100 them that look for him shall he appear the second time without sin unto \line \up0 \expnd tw0\charscalex102 salvation." There is no contrast in this passage between those who are looking \line \up0 \expndtw-1\charscalex100 and those who are not looki ng. Believers are the ones who are looking for Christ, \line \up0 \expndtw0\char scalex100 as Paul states in \ul0\nosupersub\cf12\f13\fs24 Philippians 3:20\ul0\n osupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 Titus 2:13\ul0\nosupers ub\cf8\f9\fs24 . The Hebrews writer states that \line \up0 \expndtw-1\charscalex 100 Christ is now appearing in the presence of God \ul0\nosupersub\cf9\f10\fs24 for us\ul0\nosupersub\cf8\f9\fs24 , and it is the same ones in \line \up0 \expnd tw-3\charscalex100 verse \up0 \expndtw0\charscalex100 28 to whom He will ap pear the second time. All who have availed \line \up0 \expndtw0\charscale x107 themselves of the work of Christ are the ones who are looking for Him. The \line \up0 \expndtw0\charscalex102 picture here is that of the High-priest comin g out of the sanctuary on the day of \line \up0 \expndtw0\charscalex100 Atonemen t, (Leviticus 16), having accomplished the work of making atonement \line \up0 \ expndtw-3\charscalex100 for the sins of the people. \par\pard\qj \li1800\sb0\sl273\slmult0 \par\pard\qj\li1800\ri1607\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\ charscalex102 \ul0\nosupersub\cf9\f10\fs24 2 Timothy 4:8\ul0\nosupersub\cf8\f9\f s24 . "Henceforth there is laid up for me a crown of righteousness, \up0 \expndt w-2\charscalex100 which the Lord, the righteous judge, shall give me at that day : and not to me only, \up0 \expndtw-2\charscalex100 but unto all them also that love his appearing." There is nothing here to suggest a \up0 \expndtw0\charscale x104 partial rapture. Instead, Paul is saying that the Lord has a reward, a crow n of \up0 \expndtw-2\charscalex100 righteousness, for those who love His appeari ng. It is even doubtful whether Paul \up0 \expndtw0\charscalex106 is contrasting believers who love and who don't love His appearing. It would \up0 \expndtw-3\c harscalex100 appear that all believers are those who love His appearing. \par\pa rd\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0

\expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 564 \par\pard\sect\sectd\fs 24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg566}{\bkmkend Pg566}\par \pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\ pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pa rd\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb69\sl-280\slmult0\f i268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 In conclusion it m ay be well to consider a few of the logical consequences of \up0 \expndtw-3\char scalex100 this teaching of a partial rapture. \par\pard\qj \li1800\sb0\sl-273\sl mult0 \par\pard\qj\li1800\ri1608\sb13\sl-273\slmult0\fi268 \up0 \expndtw0\charsc alex104 It absents part of the Body of Christ from the judgment seat of Christ w hich \up0 \expndtw0\charscalex102 occurs between the rapture and the second comi ng to earth. But Paul makes it \up0 \expndtw-1\charscalex100 plain that there wi ll be those at the judgment seat whose works will all be burned \up0 \expndtw-3\ charscalex100 and who will be saved, yet so as by fire, (\ul0\nosupersub\cf12\f1 3\fs24 1 Corinthians 3:12-15\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi268 \up0 \ex pndtw0\charscalex104 It involves the Roman Catholic idea of purgatory, where the believer has to \up0 \expndtw0\charscalex107 suffer for his sins before he is f it for heaven, and to that extent it denies the \up0 \expndtw-3\charscalex100 fi nished work of Christ in behalf of every believer. \par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\c harscalex100 It fails completely to recognize dispensational distinctions betwee n Israel and \line \up0 \expndtw0\charscalex100 the Body of Christ, thereby conf using the rapture of the Church with the second \line \up0 \expndtw0\charscalex1 00 coming of Christ to earth. It also necessitates the mixing of the part of the Body \line \up0 \expndtw0\charscalex103 which is left behind with the saved com pany of Israelites during the tribulation \line \up0 \expndtw-2\charscalex100 pe riod. \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb20\sl -270\slmult0\fi268 \up0 \expndtw0\charscalex103 It can find no means of getting this "left behind" part of the Body of Christ to \up0 \expndtw0\charscalex103 he aven to join the other members of the Body after the tribulation. There is no \u p0 \expndtw-3\charscalex100 Scripture that speaks of any such event. \par\pard\q l \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expnd tw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 PRE-TRIBULATIONAL RAPTURE \par\pa rd\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul 0\nosupersub\cf8\f9\fs24 At the outset of our discussion of this subject of the time of the Rapture, it \line \up0 \expndtw0\charscalex105 should be understood that there is no positive statement that the rapture will \line \up0 \expndtw0\c harscalex103 occur before, in the midst of, or at the end of the tribulation. Su ch a statement \line \up0 \expndtw-2\charscalex100 from Scripture would settle t he question once and for all. We must rely, therefore, \line \up0 \expndtw0\char scalex100 on the accumulative evidence of numerous arguments, none of w hich by \line \up0 \expndtw0\charscalex106 themselves is conclusive. If it be a rgued that the Scripture does not say the \line \up0 \expndtw-1\charscalex100 Ch urch will be raptured before the tribulation, it may be answered: neither does i t \line \up0 \expndtw-1\charscalex100 say that the Church will be raptured in th e midst or after the tribulation. Since this \line \up0 \expndtw-1\charscalex100 theology is based upon belief in a Pretribulation rapture, we will present what we \line \up0 \expndtw0\charscalex100 believe to be Scriptural arguments in fav or of this view, and then later show why \line \up0 \expndtw0\charscalex102 we b elieve the conclusions of the Mid- and Post-tribulation views are in conflict \l ine \up0 \expndtw-3\charscalex100 with Scripture. \par\pard\qj \li1800\sb0\sl-27 4\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi268 \up0 \expndtw-1\c harscalex100 The dispensational thesis upon which this theology is based , that of the \line \up0 \expndtw0\charscalex100 distinction between Israel and the Body of Christ, between the prophesied \line \up0 \expndtw0\cha rscalex102 Kingdom purpose of God and the unprophesied mystery purpose, demands a \line \up0 \expndtw0\charscalex107 pretribulation rapture. The Body of Christ is not a subject of Old Testament \line \up0 \expndtw0\charscalex100 prophecy, b ut the Tribulation is one of the major themes of prophecy. Since the \line \up0

\expndtw-2\charscalex100 people and the events of the Tribulation are clearly pr edicted and not one word is \line \up0 \expndtw0\charscalex103 included about th e Body of Christ, it would be only logical to conclude that the \line \up0 \expn dtw-1\charscalex100 Body has no place in the Tribulation, especially in view of the fact that there is no \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8 \fs20 565 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkm kstart Pg567}{\bkmkend Pg567}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\q j\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\ li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1618\sb123\sl-273\slmult0 \up0 \ expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 statement to the contrary in Scripture. If the Church is to be the main participant \line \up0 \expndtw0\char scalex100 in the Tribulation it is more than passingly strange that in the pre-w ritten history \line \up0 \expndtw0\charscalex100 of that period much is said of Israel but not a word is mentioned about the Body \line \up0 \expndtw-3\charsca lex100 of Christ. \par\pard\qj \li1800\ri1608\sb265\sl-276\slmult0\fi268 \up0 \e xpndtw0\charscalex105 Those who would place the Church in the Tribulation must e ither deny the \line \up0 \expndtw0\charscalex100 basic dispensational distincti ons between Israel and the Body or teach that God \line \up0 \expndtw-2\charscal ex100 carries on two separate and distinct dispensational purposes concurrently. If God \line \up0 \expndtw-1\charscalex100 is not carrying on two dispensations at one and the same time, and the Church is \line \up0 \expndtw0\charscalex100 God's evangelizing agency during the Tribulation, then all who are saved during \line \up0 \expndtw-1\charscalex100 that period become members of the Body of Ch rist. That means that the 144,000 \line \up0 \expndtw0\charscalex102 of the Tw elve Tribes of Israel and all of the saved out of the tribulation \l ine \up0 \expndtw0\charscalex106 (\ul0\nosupersub\cf12\f13\fs24 Revelation 7:14 \ul0\nosupersub\cf8\f9\fs24 ) are Body members who will be raptured at the end o f the \line \up0 \expndtw0\charscalex100 Tribulation. This would leave only the unsaved upon the earth, who are all to be \line \up0 \expndtw0\charscalex103 des troyed by the brightness of Christ's coming. Thus there would be none left \line \up0 \expndtw0\charscalex100 upon the earth in their natural bodies. Those retu rning with Christ would all be in \line \up0 \expndtw0\charscalex100 resurrectio n bodies and the Millennial Kingdom would be identical with the Body \line \up0 \expndtw-1\charscalex100 of Christ. This practically denies the whole idea of a Millennial Kingdom, which is \line \up0 \expndtw0\charscalex100 basically the vi ew that God will finally establish a kingdom on this earth over the \line \up0 \ expndtw0\charscalex104 nations of the human race in their natural bodies. This i dea that the Millennial \line \up0 \expndtw0\charscalex105 Kingdom would consi st entirely of saints in their resurrection bodies is \line \up0 \expndt w-1\charscalex100 unthinkable in view of the fact that at the end of the thousan d years there is to be \line \up0 \expndtw-2\charscalex100 a great rebellion aga inst Christ led by Satan, (\ul0\nosupersub\cf12\f13\fs24 Revelation 20:7-9\ul0\n osupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li 1800\ri1608\sb12\sl-274\slmult0\fi268 \up0 \expndtw0\charscalex105 It would seem that the only escape from the above conclusion would be to \up0 \expndtw0\chars calex100 hold that God will do that which He has never done and concerning which there \up0 \expndtw0\charscalex100 is no revelation that He will ever do , and that is, to carry on two distinct \up0 \expndtw0\charscalex102 dis pensations at the same time. This would mean that members of the Body of \up0 \e xpndtw0\charscalex105 Christ would change their message to the gospel of the Kin gdom, (\ul0\nosupersub\cf12\f13\fs24 Matthew \up0 \expndtw0\charscalex103 24:14 \ul0\nosupersub\cf8\f9\fs24 ), and that from the beginning of the Tribulation al l who are saved by the \up0 \expndtw-1\charscalex100 preaching of the Church no longer become members of the Church, but become \up0 \expndtw-1\charscalex100 su bjects of the Millennial Kingdom. And to escape the predicament stated above \up 0 \expndtw0\charscalex103 of having the earth completely depopulated at the rapt ure, it would have to be \up0 \expndtw0\charscalex100 concluded that the rapture would include only members of the Body, and that all \up0 \expndtw0\charscalex1

04 who had been saved by the preaching of the Body members during that time \up0 \expndtw-3\charscalex100 would be left on earth after the Rapture. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1601\sb9\sl-276\slmult0\fi281 \up0 \expndtw-1\charscalex100 If it be argued that God was carrying on two dispe nsations concurrently during \line \up0 \expndtw0\charscalex108 the Transition p eriod of the latter half of the Acts, it should be noted that at \line \up0 \exp ndtw0\charscalex100 whatever time God began forming the Body of Christ, every on e who was saved \line \up0 \expndtw0\charscalex104 after that time became member s of the Body. The transition involved only the \line \up0 \expndtw-2\charscalex 100 outward religious program from the law, the temple, the ordinances, the sign gifts \line \up0 \expndtw0\charscalex103 to the permanent program for the Body of Christ. God was not carrying on the \line \up0 \expndtw-2\charscalex100 disti nct Kingdom dispensation and a Body dispensation at the same time. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 566 \par\pard\sect\sectd\fs24\pa perw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg568}{\bkmkend Pg568}\par\pard \qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj \li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosu persub\cf8\f9\fs24 There is nothing in the divine purpose of the Tribulation whi ch concerns the \up0 \expndtw0\charscalex103 Body of Christ. God's purpose in th e Tribulation is two-fold. First, it is a time of \up0 \expndtw0\charscalex107 c hastening for the nation of Israel to bring that people to repentance and to \up 0 \expndtw-1\charscalex100 prepare them for receiving their promised Messiah. It is distinctly called "the time \up0 \expndtw0\charscalex100 of Jacob's trouble, " (Jeremiah 30:7). See also \ul0\nosupersub\cf12\f13\fs24 Deuteronomy 30:1-3; Is aiah 61:2, \up0 \expndtw-1\charscalex100 3; Zechariah 12:10; Isaiah 54:7-17; Jer emiah 30:11\ul0\nosupersub\cf8\f9\fs24 . Second, God's purpose is to \up0 \expnd tw0\charscalex103 punish the nations, not only for their sins, but for their tre atment of His chosen \up0 \expndtw-1\charscalex100 people, (\ul0\nosupersub\cf12 \f13\fs24 Isaiah 63:1-6; Ezekiel 38:14-23\ul0\nosupersub\cf8\f9\fs24 ). The Old Testament prophets are full of \up0 \expndtw-1\charscalex100 these two themes concerning the Tribulation but they are completely silent \up0 \expndtw2\charscalex100 concerning any purpose of God with the Body of Christ. \par\pard \qj \li1800\ri1608\sb265\sl-276\slmult0\fi283 \up0 \expndtw-1\charscalex100 The Tribulation is a time when God's wrath will be poured out and Paul makes \line \ up0 \expndtw0\charscalex100 it clear that we of this dispensation have been deli vered from the wrath to come, \line \up0 \expndtw0\charscalex102 (1Thessalonians 1:10). Both the Mid- and the Posttribulationists recognize the \line \up0 \exp ndtw0\charscalex100 fact that the Church will not endure the wrath of God, but t he former argues that \line \up0 \expndtw0\charscalex105 there will be no manife station of the wrath of God until the second half of the \line \up0 \expndtw0\ch arscalex102 seven year period, generally called \ul0\nosupersub\cf9\f10\fs24 the \ul0\nosupersub\cf8\f9\fs24 Tribulation. The latter group argue that \line \up0 \expndtw0\charscalex100 the wrath all during the seven years is the wrath of Sa tan, and that the wrath of \line \up0 \expndtw0\charscalex100 God is not poured out until the very end of the seven year period, at which time \line \up0 \expnd tw0\charscalex100 the saints will be raptured to escape the wrath and to meet th e Lord in the air as \line \up0 \expndtw0\charscalex100 He descends to earth. If it can be proved that the wrath of God is manifested all \line \up0 \expndtw-2\ charscalex100 during the seven year period, it will, from this point of view, pr ove that the Church \line \up0 \expndtw0\charscalex103 must be raptured before t he wrath begins, that is, before the tribulation period \line \up0 \expndtw-3\ch arscalex100 begins. \par\pard\qj \li1800\ri1606\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex107 It is a truth generally accepted by all Premillenarians that the seven year \line \up0 \expndtw-1\charscalex100 period, the last week of Daniel's seventy week prophecy, begins in Revelation 6, \line \up0 \expndtw0\ch arscalex100 where we are introduced to the four horsemen of the Apocalypse in th

e opening \line \up0 \expndtw0\charscalex100 of the seven-sealed book. When the sixth seal is opened there are terrible signs \line \up0 \expndtw0\charscalex103 in the heavens and men of all classes try to hide themselves in the caves and \ line \up0 \expndtw-1\charscalex100 dens of the earth, crying out to the mountain s and rocks: "Fall on us, and hide us \line \up0 \expndtw0\charscalex102 from th e face of him that sitteth on the throne, and from the wrath of the Lamb: \line \up0 \expndtw0\charscalex106 for the great day of his wrath is come; and who sha ll be able to stand?" The \line \up0 \expndtw0\charscalex103 expression, "is com e," is in the aorist tense. It does not mean that it is near or \line \up0 \expn dtw0\charscalex103 about to come, but that it has already come and is now presen t. This is surely \line \up0 \expndtw0\charscalex103 long before the end of the seven year period. In fact, a seventh seal has to be \line \up0 \expndtw-1\chars calex100 opened, which introduces another series of seven great judgments of God under \line \up0 \expndtw-2\charscalex100 the form of the sounding of trumpets. In considering all that will happen under the \line \up0 \expndtw0\charscalex10 0 seven seals and the seven trumpets it is extremely difficult to imagine that a ll of \line \up0 \expndtw0\charscalex102 these visitations upon mankind are simp ly the wrath of the Devil, and that God \line \up0 \expndtw-3\charscalex100 has not brought any of these judgments to pass. \par\pard\qj \li1800\ri1608\sb267\sl -273\slmult0\fi268 \up0 \expndtw0\charscalex105 The sounding of the seventh trum pet signals the second coming of Christ. \line \up0 \expndtw0\charscalex100 What follows in chapters 12 to 19 of Revelation is a reinactment from a different \l ine \up0 \expndtw0\charscalex104 point of view of what has taken place in chapte rs 6 to 11. This is evident from \line \up0 \expndtw0\charscalex100 11:15: "The kingdoms of this world are become (have become) the kingdoms of \par\pard\ql \li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li 10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 567 \par\pard\sect\sectd\fs24\paperw 12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg569}{\bkmkend Pg569}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\l i1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1 800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8 \f9\fs24 our Lord, and of his Christ; and he shall reign for ever and ever." In the second \up0 \expndtw-2\charscalex100 half of the book we read about the seve n vials of the wrath of God (\ul0\nosupersub\cf12\f13\fs24 15:1-16:21\ul0\nosupe rsub\cf8\f9\fs24 ). It \up0 \expndtw0\charscalex100 would appear that these seve n vial judgments must cover a considerable period \up0 \expndtw0\charscalex100 o f time and cannot be limited to one day at the very end of the seventieth week. \up0 \expndtw0\charscalex100 Surely the evidence is very strong from Revelation that both the wrath of Satan \up0 \expndtw-1\charscalex100 and the wrath of God are in evidence all during the entire seven years, and if the \up0 \expndtw-2\ch arscalex100 Church cannot be on earth in the midst of God's wrath, then it canno t be on earth \up0 \expndtw-3\charscalex100 during that whole seven year period. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\s lmult0\fi263 \up0 \expndtw0\charscalex104 We have previously pointed out the dis tinctions between the Gospel of the \up0 \expndtw0\charscalex105 Kingdom and the Gospel of the Grace of God. The Gospel of the Kingdom is \up0 \expndtw0\charsca lex100 based upon God's covenant with David to establish David's throne and king dom \up0 \expndtw0\charscalex100 here on earth under the rulership of the Messia h. This is not God's message for \up0 \expndtw-1\charscalex100 this dispensation . However, if the Church is to be on earth during the Tribulation, \up0 \expndtw -2\charscalex100 we must ask: What gospel will the Church be preaching? Christ m ade it clear that \up0 \expndtw-1\charscalex100 the Gospel of the Kingdom will b e preached in all the world at the end of the age, \up0 \expndtw-2\charscalex100 that is, during the Tribulation. Since there is no instruction in the revelatio n for the \up0 \expndtw0\charscalex103 Church that it is to change its message t o that of the Kingdom at some time in \up0 \expndtw0\charscalex100 the future, w e must conclude either that the Church will not be in the Tribulation, \up0 \exp ndtw0\charscalex102 or if it is, that a new revelation must be given and a new and different \up0 \expndtw-3\charscalex100 commission be given to

the Church. \par\pard\qj \li1800\ri1607\sb265\sl-275\slmult0\fi268 \up0 \expndt w0\charscalex107 Christ gave His disciples a great deal of instruction concerning the \line \up0 \expndtw0\charscalex102 persecutions they could expec t during the Tribulation and what they should do \line \up0 \expndtw0\charscalex 100 when they saw the Abomination of desolation set himself up in the holy place . In \line \up0 \expndtw0\charscalex104 this whole context, such as in Matthew 24 and Luke 21, Christ says nothing \line \up0 \expndtw0\charscalex103 about a rapture of the disciples. Posttribulationists have tried to read a rapture \line \up0 \expndtw-1\charscalex100 into Matthew 24:31: "And he shall send his angels with a great sound of trumpet, \line \up0 \expndtw0\charscalex105 and they shal l gather together his elect from the four winds, from one end of \line \up0 \exp ndtw0\charscalex103 heaven to the other." But this gathering of the elect of Isr ael is not a rapture to \line \up0 \expndtw0\charscalex104 heaven. It is a regat hering of the dispersed of Israel back to their own land of \line \up0 \expndtw3\charscalex100 Palestine as predicted by the prophets, (cf. \ul0\nosupersub\cf1 2\f13\fs24 Jeremiah 29:14\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndt w0\charscalex104 If Paul knew that his converts were to go through the Tribulati on, we would \up0 \expndtw0\charscalex108 surely expect that he too would have t old them how to cope with the awful \up0 \expndtw0\charscalex103 problems which would confront them in that time of trouble. It is true that Paul \up0 \expndtw0 \charscalex104 does tell his converts that they shall suffer persecution and tri bulations in this \up0 \expndtw0\charscalex100 world, (\ul0\nosupersub\cf12\f13\ fs24 1 Thessalonians 3:4\ul0\nosupersub\cf8\f9\fs24 ), but he never states that they shall go through the \up0 \expndtw-3\charscalex100 Great Tribulation. \par\ pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb16\sl-272\slmult 0\fi304 \up0 \expndtw-1\charscalex100 There are certain events which apparently transpire between the Rapture and \line \up0 \expndtw-1\charscalex100 the Second Coming which necessitate a time interval between these two events. \line \up0 \ expndtw0\charscalex103 The principal event which concerns the Body of Christ is the judgment seat of \line \up0 \expndtw0\charscalex105 Christ where all of the members of the Body will have their works tested and \line \up0 \expndtw0\charsc alex100 where each one will receive his rewards. This judging and rewarding must take \line \up0 \expndtw-1\charscalex100 place before the saints can reign with Christ. The Post-tribulation view makes the \par\pard\ql \li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul 0\nosupersub\cf7\f8\fs20 568 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\p ard\sb0\sl-240{\bkmkstart Pg570}{\bkmkend Pg570}\par\pard\qj \li1800\sb0\sl-270\ slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\sl mult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl -270\slmult0 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf8\f9\fs24 Rapture an d the Second Coming one event and thus leaves no place for the \up0 \expndtw0\ch arscalex100 judgment seat of Christ. The Pre-tribulation view leaves at least se ven years for \up0 \expndtw-3\charscalex100 this judgment and other events to tr anspire. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11 \sl-275\slmult0\fi284 \up0 \expndtw-1\charscalex100 Paul states that before the man of sin can be revealed there must first come a \up0 \expndtw0\charscalex100 departure. (Some think that this is a departure from the faith; others that it i s the \up0 \expndtw0\charscalex100 departure of the Body of Christ.) He then pro ceeds to state that the revelation of \up0 \expndtw0\charscalex106 this man of s in is at present being held back by some restraining power, (\ul0\nosupersub\cf 12\f13\fs24 2 \up0 \expndtw-2\charscalex100 Thessalonians 2:3-12\ul0\nosupersub\ cf8\f9\fs24 ). There are those who believe that this restraining power is \up0 \ expndtw-1\charscalex100 the presence of the Holy Spirit in the Church, and the r emoval of this Restrainer, \up0 \expndtw-2\charscalex100 which is necessary befo re the Anti-christ can be manifested, occurs at the time of \up0 \expndtw-1\char scalex100 the Rapture. If this exegesis is correct, the Rapture must o ccur before the \up0 \expndtw-2\charscalex100 beginning of the Tribulation. \p ar\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slm

ult0\fi268 \up0 \expndtw0\charscalex100 Numerous other arguments have been advan ced for a Pre-tribulation rapture \up0 \expndtw0\charscalex102 which do not bear as much weight as the ones given above. In fact, Pentecost \up0 \expndtw-2\char scalex100 lists some twenty-eight reasons for Christ to come before the Tribulat ion.\ul0\super\cf22\f23\fs23 506\ul0\nosupersub\cf8\f9\fs24 The \up0 \expndtw 0\charscalex100 reasons which have been given, if considered together, constitut e a very strong \up0 \expndtw-3\charscalex100 presumptive evidence for a Pretrib ulation rapture of the Church. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \e xpndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE MID-TRIBULATION RAPTURE V IEW \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-27 7\slmult0\fi268 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 The bel ief that the Church will be raptured after enduring the first half of \up0 \expn dtw0\charscalex100 Daniel's seventieth week is based upon the postulate that non e of the events of \up0 \expndtw0\charscalex106 the first three and one-half yea rs of that period is an act of God's wrath. The \up0 \expndtw-2\charscalex100 wr ath comes only in the latter three and one-half years. Therefore ther e is \up0 \expndtw0\charscalex103 nothing to hinder the Church from partaking o f the first half of the week. Some \up0 \expndtw0\charscalex105 advocates of thi s view claim that only the second half of the week should be \up0 \expndtw0\char scalex104 designated as the Tribulation. Others call the first half the Tribulat ion and the \up0 \expndtw0\charscalex103 second half the Great Tribulation. All Midtribulationists agree that the first half \up0 \expndtw-3\charscalex100 conta ins only the wrath of man and the wrath of Satan. \par\pard\ql \li2068\sb264\sl276\slmult0 \up0 \expndtw-3\charscalex100 A number of Scriptural arguments are g iven to support this view. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\ li1800\ri1607\sb8\sl-276\slmult0\fi266 \up0 \expndtw-2\charscalex100 It is argue d that Peter could not have believed in an "any-moment" or imminent \line \up0 \ expndtw-1\charscalex100 coming of Christ, or even that Christ could have come in his lifetime, since Christ \line \up0 \expndtw-1\charscalex100 told him he woul d live to old age and die a martyr's death, (\ul0\nosupersub\cf12\f13\fs24 John 21:18, 19\ul0\nosupersub\cf8\f9\fs24 ). This \line \up0 \expndtw-1\charscalex100 argument is based on the supposition that Christ began the Church with Peter at \line \up0 \expndtw0\charscalex102 Pentecost, but as we have already shown, whe n Christ spoke these words He \line \up0 \expndtw0\charscalex100 was presenting the program for the earthly kingdom. In that program there was \line \up0 \expnd tw0\charscalex100 the possibility that these disciples would go through the Trib ulation and be alive \line \up0 \expndtw0\charscalex102 when the Lord returned t o earth to establish His kingdom. That whole program \line \up0 \expndtw0\charsc alex100 was suspended with Israel's rejection of the offered Kingdom in the early \line \up0 \expndtw0\charscalex100 chapters of Acts, and a new disp ensation and program was instituted under the \line \up0 \expndtw0\charscalex100 administration of the apostle Paul. The Rapture was not even a part of the \par \pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 506\u l0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 lbid\ul0\nosupersub\cf7 \f8\fs20 ., pp. 193-218. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw -2\charscalex100 569 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz451\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P

g571}{\bkmkend Pg571}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1621\sb186\sl-260\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Kingdom program, and therefore this argument about Peter's age and death can \up0 \expndtw-3\charscalex100 have no b earing upon the Rapture question. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\ri1608\sb13\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 It i s argued that the "last trump" of I Corinthians 15:52 is the same as the \line \up0 \expndtw0\charscalex105 sounding of the seventh trumpet of Revelation 11:1 5. An integral part of this \line \up0 \expndtw0\charscalex100 argument is that this seventh trumpet closes the first three and one-half years of \line \up0 \ex pndtw0\charscalex100 the tribulation period. In the first place, there is no int imation in Paul's statement \line \up0 \expndtw0\charscalex106 of a series of tr umpets. \ul0\nosupersub\cf9\f10\fs24 Last\ul0\nosupersub\cf8\f9\fs24 can mean l ast in point of time as well as last in \line \up0 \expndtw0\charscalex105 seque nce. There is a trumpet connected with the consummation of the Body \line \up0 \ expndtw0\charscalex108 program on earth, and there is a series of trumpets conne cted with Israel's \line \up0 \expndtw0\charscalex100 Kingdom program. It is onl y through a non-dispensational confusing of the Body \line \up0 \expndtw0\charsc alex104 and Israel that these two trumpets can be made synonymous. But aside fro m \line \up0 \expndtw0\charscalex103 this, there is no reference to a rapture at the sounding of the seventh trumpet. \line \up0 \expndtw0\charscalex105 And fro m the context it is evident that the seventh trumpet sounds, not in the \line \u p0 \expndtw0\charscalex103 middle of the seven year period, but at the end, for it is plainly announced that \line \up0 \expndtw0\charscalex103 the kingdoms of this world have become the kingdoms of our Lord, and of His \line \up0 \expndtw0 \charscalex100 Christ, and that the resurrection of the Old Testament saints has come, which is \line \up0 \expndtw-2\charscalex100 to occur at the end of the T ribulation, (\ul0\nosupersub\cf12\f13\fs24 Daniel 12:1, 2\ul0\nosupersub\cf8\f9\ fs24 cf. \ul0\nosupersub\cf12\f13\fs24 Revelation 20:4, 5\ul0\nosupersub\cf8\f9 \fs24 ). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1603\sb11 \sl-275\slmult0\fi391 \up0 \expndtw0\charscalex100 A necessary part of the argum ent for a midtribulation rapture is that between \line \up0 \expndtw0\charscalex 100 Revelation 6 and 12 there is not one visitation of the wrath of God. Harriso n, for \line \up0 \expndtw0\charscalex100 example, denies that there is any elem ent of God's judgment in the seven \ul0\nosupersub\cf9\f10\fs24 Seals \line \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 and the seven \ul0\nosuper sub\cf9\f10\fs24 Trumpets\ul0\nosupersub\cf8\f9\fs24 . The Seals, he says, are s imply the reaping of what man \line \up0 \expndtw0\charscalex107 has sown, and t he Trumpets are the product of Satan's activity, which God \line \up0 \expndtw0\ charscalex102 permits, much as He permitted Satan to afflict Job.\ul0\super\cf22 \f23\fs23 507\ul0\nosupersub\cf8\f9\fs24 This view is completely \line \up0 \ expndtw0\charscalex100 untenable in the light of the positive statements that th e day of God's wrath had \line \up0 \expndtw-1\charscalex100 already come even b efore the sounding of the first trumpet. Also, the angels who \line \up0 \expndt w0\charscalex103 sound the trumpets are not Satan's angels. These angels "stood before God," \line \up0 \expndtw0\charscalex105 and God gave them the trumpets, and everything that happened when those \line \up0 \expndtw0\charscalex106 trump ets sounded was the activity of God. These trumpets do not represent \line \up0 \expndtw0\charscalex103 Satan persecuting God's people, as in the case of Job, b ut God punishing the \line \up0 \expndtw-2\charscalex100 ungodly, partly by mira culous cosmic acts and partly through Satan's wrath. \par\pard\qj \li1800\sb0\sl -280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\ charscalex102 Mid-tribulationists argue that the Rapture is represented by the a scension of \line \up0 \expndtw-1\charscalex100 the two witnesses in Revelat ion \up0 \expndtw-1\charscalex100 11:12. This view is untenable for severa l \par\pard\qj \li1800\ri1608\sb0\sl-277\slmult0 \up0 \expndtw0\charscalex100 re asons. First, this occurs before the sounding of the seventh trumpet, which is \ line \up0 \expndtw0\charscalex104 supposed to mark the point of the rapture. Nex t, these two witnesses are two \line \up0 \expndtw-2\charscalex100 individual me

n. They could not represent the whole body of Christ. Further, these \line \up0 \expndtw-1\charscalex100 two witness for three and one-half years in the city of Jerusalem and have power \line \up0 \expndtw0\charscalex105 to kill their enemi es, to shut heaven, to turn water into blood and to smite the \line \up0 \expndt w0\charscalex102 earth with plagues. Will any mid-tribulationist admit that this is to be the role of \line \up0 \expndtw0\charscalex104 the Church? Finally, th ere is no rapture of living saints in this context. Rather, \line \up0 \expndtw0 \charscalex102 these two witnesses are killed and their dead bodies lie for thre e and one- half \line \up0 \expndtw0\charscalex102 days in the streets of Jerusa lem, after which they are raised from the dead and \par\pard\ql \li1800\sb0\sl-2 30\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb105\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23 \f24\fs19 507\ul0\nosupersub\cf7\f8\fs20 Norman B. Harrison, \ul0\nosupersub\cf 24\f25\fs20 The End\ul0\nosupersub\cf7\f8\fs20 (Minneapolis: Harrison Service, 1941), pp. 87, 88; 104, 105. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 570 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz460\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g572}{\bkmkend Pg572}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1611\sb186\sl-260\slmult0 \up0 \expndtw2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 taken up to heaven. There is not the slightest resemblance here to the Rapture of \up0 \expndtw-3\charscalex100 whic h Paul speaks. \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri160 8\sb9\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex104 In conclusion it shou ld be observed that the Mid-tribulation view is a \up0 \expndtw-1\charsc alex100 compromise between the Pre- and the Post-tribulation views, and to that extent it \up0 \expndtw0\charscalex106 denies dispensational principles; it over looks the fact that the Church of this \up0 \expndtw0\charscalex105 dispensation is a mystery; and it confuses Israel and the Body of Christ. As \up0 \expndtw -2\charscalex100 noted earlier, any view which puts the Church in the Tribulatio n must either blend \up0 \expndtw0\charscalex102 Israel and the Church into one and the same group, or it must hold that God is \up0 \expndtw0\charscalex102 car rying on two separate and distinct dispensations at the same time. Harrison \up0 \expndtw-3\charscalex100 appears to hold the latter view, for he states: \par\p ard\qj \li2520\ri1608\sb261\sl-280\slmult0\fi140 \up0 \expndtw-2\charscalex100 T o think of the Ages as abruptly abutting each other is fatal. To carry that \up0 \expndtw0\charscalex100 conception over into the series that make up the endtim e is equally fatal. \up0 \expndtw-3\charscalex100 In actuality they overlap, whi ch may lead to an ultimate blending. \par\pard\qj \li2520\ri1609\sb261\sl-280\sl mult0\fi166 \up0 \expndtw0\charscalex100 Speaking of the two ages, Church and Je wish: at its inception, 30 A.D., \line \up0 \expndtw-2\charscalex100 the Church parallelled for 40 years the Jewish age, till the later closed with \line \up0 \ expndtw-3\charscalex100 the destruction of Jerusalem in \up0 \expndtw-3\char scalex100 70 A.D. This argues for a similar \par\pard\qj \li2520\ri1600\sb 5\sl-275\slmult0 \up0 \expndtw-1\charscalex100 overlapping at the close of the C hurch Age. If, for the moment, we think of \up0 \expndtw0\charscalex100 the Chur ch continuing up to the Tribulation, the time from which our Lord \up0 \expndtw2\charscalex100 has promised to keep her, realizing that Israel will have been r

estored as a \up0 \expndtw0\charscalex100 nation for three and one-half years pr ior to the Tribulation setting in.. . we \up0 \expndtw-3\charscalex100 again hav e the same overlapping.\ul0\super\cf22\f23\fs23 508 \par\pard\qj \li1800\ri1602\ sb264\sl-277\slmult0\fi291 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 While we recognize a transition from Israel's outward kingdom program to th at \up0 \expndtw0\charscalex106 of the Body of Christ during the latter half of the Acts, we do not believe that \up0 \expndtw-2\charscalex100 God's redemptive program was being carried on with these two distinct groups or \up0 \expndtw-1\c harscalex100 churches at one and the same time. Such a program would mean that s ome who \up0 \expndtw0\charscalex100 believe during the prophesied Tribulation p eriod would become members of the \up0 \expndtw0\charscalex106 Body to be raptur ed at the end of the first three and one-half years, and that \up0 \expndtw0\cha rscalex108 others would become identified with Israel and would be left on earth to go \up0 \expndtw-3\charscalex100 through the remainder of Daniel's seventiet h week. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\s lmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE POST-TRIBUL ATION RAPTURE VIEW \par\pard\qj \li1800\ri1607\sb264\sl-277\slmult0\fi291 \up0 \ expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Of necessity much has alread y been said to refute the Posttribulation position. \up0 \expndtw0\charscalex104 Most of the arguments in favor of a Pretribulation rapture are also arguments \ up0 \expndtw0\charscalex102 against a Posttribulation one, and a number o f the arguments against a \up0 \expndtw0\charscalex104 Midtribulation view a re also arguments against the Posttribulation position. In \up0 \expndtw0\charsc alex100 general those who believe that the Church will go through the entire Tri bulation \up0 \expndtw0\charscalex107 period are anti-dispensational in their approach. There are some \up0 \expndtw0\charscalex103 dispensation alists, however, who do hold to this position, and it is important to \up0 \expn dtw-3\charscalex100 understand the basis of their interpretation. \par\pard\ql \ li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li 1800\sb122\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20 \ul0\super\cf23\f24\fs19 508\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f2 5\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 , p. 50, 87, 88, 104, 105. \par\pard\ql \ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 571 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz402\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g573}{\bkmkend Pg573}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0\fi267 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 First, there are those who hol d the extreme view that the Body of Christ did not \line \up0 \expndtw0\charscal ex100 have its beginning until after Acts 28, which view necessarily relegates t he early \line \up0 \expndtw0\charscalex100 epistles of Paul to a former dispens ation. And since the Rapture is taught in one \line \up0 \expndtw-1\charscalex10 0 of those early epistles (1 Thessalonians), it follows that the Rapture is not for the \line \up0 \expndtw-1\charscalex100 Body of Christ. This group woul d therefore associate the Rapture with the \line \up0 \expndtw0\charscalex 100 Kingdom ministry and place it at the end of the Tribulation. Some who hold t his \line \up0 \expndtw0\charscalex103 view speculate that the Body members will be raptured before the Tribulation, \line \up0 \expndtw-1\charscalex100 basing

this idea upon Philipplans 3:14 (the high calling, which they translate, "the \l ine \up0 \expndtw-1\charscalex100 upward calling"), while others teach that the members of the Body will all die and \line \up0 \expndtw-2\charscalex100 then e xperience a special resurrection, based upon Philipplans \up0 \expndtw-3\c harscalex100 3:11 \up0 \expndtw-3\charscalex100 (the \par\pard\ql \li1800\sb5\sl -276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 exanasta sin ten ek nekron\ul0\nosupersub\cf8\f9\fs24 , "the out-resurrection out from am ong the dead\u8221?). \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi268 \up 0 \expndtw0\charscalex106 There are a few dispensationalists who insist that the re has been but one \line \up0 \expndtw0\charscalex105 Church throughout the ages, which has existed under several different \line \up0 \expndtw0\chars calex100 administrations or dispensations. They hold that the \ul0\nosupersub\cf 9\f10\fs24 mystery\ul0\nosupersub\cf8\f9\fs24 of Paul's epistles is \line \up0 \expndtw0\charscalex105 simply the fact that at this time God is doing something He never did before, \line \up0 \expndtw-1\charscalex100 making Jews and Gen tiles equal members of the Church. The Church will \line \up0 \expndtw0\ charscalex103 apparently undergo another change of dispensation in the Tribulati on and will \line \up0 \expndtw0\charscalex100 become the millennial kingdom or church of which the Old Testament prophets \line \up0 \expndtw0\charscalex105 sp oke. This view is almost identical with that of Covenant theology. The only \lin e \up0 \expndtw-1\charscalex100 difference is that these advocates of this view call themselves dispensationalists, \line \up0 \expndtw0\charscalex105 whereas C ovenant theologians do not. One distinction upon which almost all \line \up0 \ex pndtw0\charscalex107 dispensationalists would agree is that Israel and the Body of Christ are two \line \up0 \expndtw0\charscalex103 separate and distinct entit ies. The view under consideration practically denies \line \up0 \expndtw-3\chars calex100 this distinction. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi29 4 \up0 \expndtw-1\charscalex100 By far the majority of Posttribulationists base their arguments upon a denial of \line \up0 \expndtw0\charscalex105 the dispensa tional principle of interpretation. For them the Church is spiritual \line \up0 \expndtw0\charscalex100 Israel. There is no distinction to be made, and therefor e the people of God who \line \up0 \expndtw0\charscalex103 are depicted in Scrip ture as being in the Tribulation must be the Church. They \line \up0 \expndtw0\c harscalex100 claim that the Pre-tribulation view could not be correct since it i s not the historic \line \up0 \expndtw0\charscalex102 view which has been held b y the church in all ages. They seem to forget that a \line \up0 \expndtw0\charsc alex106 number of cardinal Scriptural truths fell into discard for centuries, on ly to be \line \up0 \expndtw-1\charscalex100 brought back to light by the Reform ation. The question is not, What saith Church \line \up0 \expndtw-1\charscalex10 0 History? but, What saith the Scripture? Some of them claim that the whole of t he \line \up0 \expndtw0\charscalex100 seventy-week prophecy of \ul0\nosupersub\c f12\f13\fs24 Daniel 9:24-27\ul0\nosupersub\cf8\f9\fs24 has been completely fulf illed, so that \line \up0 \expndtw0\charscalex105 there is no future seventieth week yet in store. This they do by what is called \line \up0 \expndtw0\charscale x102 spiritualizing the Scripture. But perhaps their strongest argument concerns the \line \up0 \expndtw-3\charscalex100 time of the resurrection. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8\sl-276\slmult0 \up0 \expndtw3\charscalex100 Loraine Boettner, a militant Postmillennialist, states: \par\par d\qj \li2520\ri1608\sb261\sl-280\slmult0\fi141 \up0 \expndtw-1\charscalex100 It should be said further in regard to Dispensationalism that while historic \line \up0 \expndtw-1\charscalex100 Premillennialism has held that the Church will go through the Tribulation, \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8 \fs20 572 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkm kstart Pg574}{\bkmkend Pg574}\par\pard\li2520\sb0\sl-276\slmult0\par\pard\li2520 \sb0\sl-276\slmult0\par\pard\li2520\sb0\sl-276\slmult0\par\pard\li2520\sb0\sl-27 6\slmult0\par\pard\li2520\sb108\sl-276\slmult0\fi0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Dispensationalism holds that the Church will be rap

tured and so taken out\par\pard\li2520\sb0\sl-274\slmult0\fi0 \up0 \expndtw-6\ch arscalex100 of the world before that event ...\t \up0 \expndtw-2\charscalex100 . \ul0\super\cf22\f23\fs23 509\par\pard\qj \li1800\ri1609\sb268\sl-280\slmult0\fi 278 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Boettner refers to Alexander Reese's book, \ul0\nosupersub\cf9\f10\fs24 The Approaching Advent of Christ\ul0\nosupersub\cf8\f9\fs24 , \up0 \expndtw-2\charscalex100 and says: \par \pard\qj \li2520\ri1605\sb264\sl-276\slmult0\fi134 \up0 \expndtw0\charscalex102 Reese insists that the Dispensationalists wreck their system by placing \line \u p0 \expndtw0\charscalex105 the resurrection of the Old Testament saints at the t ime of the rapture. \line \up0 \expndtw0\charscalex100 According to Dispensation alists the Church did not even exist during Old \line \up0 \expndtw0\charscalex1 03 Testament times. The question arises, therefore, How can those Jews, \line \u p0 \expndtw-1\charscalex100 long after their death, be incorporated into the Chu rch to which they never \line \up0 \expndtw-3\charscalex100 belonged?\ul0\super\ cf22\f23\fs23 510 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri 1606\sb10\sl-275\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8 \f9\fs24 It is to be freely admitted that there have been inconsistenc ies in some \line \up0 \expndtw0\charscalex100 dispensational interpretations. Unless God had fully inspired men to bring back \line \up0 \expndtw0\charscalex 102 this truth after centuries of being neglected, it is inconceivable that the doctrine \line \up0 \expndtw-2\charscalex100 could have been restored perfectly and completely by one man or in an instant of \line \up0 \expndtw0\charscalex105 time. Surely the Reformers did not work out to every one's satisfaction every \ line \up0 \expndtw0\charscalex102 detail of the doctrine of justification. It is true that many dispensationalists have \line \up0 \expndtw-2\charscalex100 been inconsistent in placing the resurrection of Old Testament saints at the same \l ine \up0 \expndtw0\charscalex104 time as the 'Rapture before the Tribulation. Re ese seems to think that he has \line \up0 \expndtw0\charscalex100 demolished th e whole system of dispensationalism and the Pre-tribulation \line \up0 \e xpndtw0\charscalex100 Rapture, when all he has done is to prove one point of inc onsistency, and in so \line \up0 \expndtw0\charscalex100 doing, he has done a se rvice to dispensationalists. But many dispensationalists \line \up0 \expndtw-2\c harscalex100 saw this inconsistency before Reese pointed it out, and placed the resurrection of \line \up0 \expndtw0\charscalex100 the Old Testament saints where it belongs, at the end of the Tribulation. \line \up0 \expndtw-3\c harscalex100 Pentecost, for example, states: \par\pard\qj \li2520\sb0\sl-275\slm ult0 \par\pard\qj\li2520\ri1603\sb11\sl-275\slmult0\fi142 \up0 \expndtw-1\charsc alex100 In reply to the conclusion of Reese it need only be pointed out that man y \line \up0 \expndtw-2\charscalex100 present day pretribulation rapturists do not agree with the position of \line \up0 \expndtw0\charscalex106 Darby that the resurrection at the time of the rapture includes the Old \line \up0 \e xpndtw0\charscalex103 Testament saints. It seems better to place the resurrectio n of these Old \line \up0 \expndtw-2\charscalex100 Testament saints at the time of the second advent .... But, if one separates \line \up0 \expndtw0\charscalex1 03 the resurrection of the church from the resurrection of Israel, there is no \ line \up0 \expndtw0\charscalex103 strength left in Reese's argument .... It doe s seem strange that Reese, \line \up0 \expndtw0\charscalex102 who argues that Da rby is wrong so frequently, insists that he is infallible \line \up0 \expndtw-1\ charscalex100 on this point as to the relation of Israel's resurrection to that of the \line \up0 \expndtw-3\charscalex100 church.\ul0\super\cf22\f 23\fs23 511 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\s b14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs2 4 The early dispensationalists fell into numerous inconsistencies, chiefl y \line \up0 \expndtw0\charscalex107 because they read the Body of Christ or the Rapture back into many of the \line \up0 \expndtw-1\charscalex100 parables of C hrist. If the Body of Christ and the truth of this present dispensation \line \u p0 \expndtw-1\charscalex100 were secrets first made known to Paul; if Scofield's dictum is true that "In his \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pard\q j\li1800\ri3082\sb191\sl-220\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf 23\f24\fs20\ul0\super\cf23\f24\fs19 509\ul0\nosupersub\cf7\f8\fs20 Loraine Boet

tner, \ul0\nosupersub\cf24\f25\fs20 The Millennium\ul0\nosupersub\cf7\f8\fs20 ( Grand Rapids: Baker Book House, 1958), pp. 5, 6. \up0 \expndtw-3\charscalex100 \ ul0\super\cf23\f24\fs19 510\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25 \fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ,, p. 162. \par\pard\ql \li1800\sb12\sl-23 0\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 511\ul0\nosuper sub\cf7\f8\fs20 Pentecost, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub \cf7\f8\fs20 ., pp. 173, 174. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 573 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz377\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g575}{\bkmkend Pg575}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex106 \ul0\nosupersub\cf8\f9\fs24 (Paul's) writings alone we find the d octrine, position, walk and destiny of the \line \up0 \expndtw0\charscalex102 ch urch," then to read these truths back into former Scriptures can result only in \line \up0 \expndtw0\charscalex103 inconsistency. Scofield himself reads the tru e Church, the one body, back into \line \up0 \expndtw0\charscalex100 the parable of the pearl of great price (\ul0\nosupersub\cf12\f13\fs24 Matthew 13:45, 46 \ul0\nosupersub\cf8\f9\fs24 ).\ul0\super\cf22\f23\fs23 512\ul0\nosupersub\cf8\f9 \fs24 Reese quotes \line \up0 \expndtw-2\charscalex100 William Kelly to the e ffect that the Rapture of the true Church is to be found in the \line \up0 \expn dtw0\charscalex102 parable of the wheat and the tares.\ul0\super\cf22\f23\fs23 5 13\ul0\nosupersub\cf8\f9\fs24 If this is the Rapture Reese has a clear \line \up0 \expndtw0\charscalex102 proof that it will be posttribulational, for the Lo rd said, "Let both (the wheat and \line \up0 \expndtw-1\charscalex100 the tares) grow together until the harvest," and the harvest is without doubt at the \line \up0 \expndtw0\charscalex102 end of the Tribulation. As pointed out previously, some dispensationalists have \line \up0 \expndtw0\charscalex105 read the raptur e into the "one taken and the other left" of Matthew 24:40, 41. \line \up0 \expn dtw0\charscalex105 None of these inconsistencies of individual dispensatio nalists, however, \line \up0 \expndtw-2\charscalex100 disproves the basic te nets of dispensationalism, and neither does any such \line \up0 \expndtw1\charscalex100 inconsistency overthrow the doctrine of the Pretribulation Raptu re of the Body of \line \up0 \expndtw-3\charscalex100 Christ. \par\pard\ql \li18 00\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs2 4 "ANY MOMENT RAPTURE THEORY" \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\ qj\li1800\ri1608\sb8\sl-276\slmult0\fi305 \up0 \expndtw-1\charscalex100 \ul0\nos upersub\cf8\f9\fs24 Some Pretribulationists have labelled their view as "the any moment rapture," \line \up0 \expndtw-1\charscalex100 stating that the rapture c ould occur at any moment. To say that the rapture could \line \up0 \expndtw0\cha rscalex107 have happened or could happen at any moment is to say that it could h ave \line \up0 \expndtw0\charscalex103 happened in Adam's day, or during the lif etime of the patriarchs, or during the \line \up0 \expndtw0\charscalex100 earthl y ministry of Christ, or at any time during the past nineteen hundred years. \li ne \up0 \expndtw0\charscalex100 Such a statement practically denies the fact tha t God has a plan and a purpose \line \up0 \expndtw0\charscalex102 which He is ca rrying out in time. Of course, Pretribulationists who use this "any \line \up0 \ expndtw0\charscalex103 moment" expression do not actually deny God's predestinat

ion, but they have \line \up0 \expndtw0\charscalex107 chosen an expression which can be so interpreted and one which does not \line \up0 \expndtw0\charscalex103 express what they are trying to say. What they mean to say is that they do not \line \up0 \expndtw-1\charscalex100 know when the rapture will occur, but that a s far as God has revealed they know \line \up0 \expndtw-3\charscalex100 of no pa rticular event which must precede the rapture. \par\pard\qj \li1800\sb0\sl-276\s lmult0 \par\pard\qj\li1800\ri1590\sb8\sl-276\slmult0\fi310 \up0 \expndtw0\charsc alex100 One who lives in the vicinity of the San Andreas fault might say that he could \line \up0 \expndtw-2\charscalex100 expect an earthquake at any mome nt, but if he knew anything at all about \line \up0 \expndtw0\charscalex 104 seismology he would know that an earthquake could occur only when certain \l ine \up0 \expndtw-1\charscalex100 stresses and pressures reached a critical poin t. Just so, the rapture cannot occur \line \up0 \expndtw-1\charscalex100 until every one of God's purposes with the Body of Christ for this present \line \up0 \expndtw-1\charscalex100 dispensation is completely fulfilled. We kn ow now that the rapture could not have \line \up0 \expndtw0\charscalex100 occurr ed during the past nineteen hundred years from the simple fact that it did \line \up0 \expndtw0\charscalex106 not occur. It will occur at exactly the time God h as foreordained and no man \line \up0 \expndtw-1\charscalex100 knows whether tha t might be tomorrow or a hundred or a thousand years hence. \line \up0 \expndtw0 \charscalex108 It is not correct to say that the rapture could happen at any mom ent: it can \line \up0 \expndtw-2\charscalex100 happen at only one moment which has been predetermined in the plan of God. \par\pard\ql \li1800\sb0\sl-230\slmul t0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb22\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 5 12\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Scofield Reference Bible\ul0\nosupersub\cf7\f8\fs20 , p. 1017. \par\pard\qj \li1800\ri1653\sb0\sl-2 40\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs19 513\ul0\nosupe rsub\cf7\f8\fs20 Alexander Reese, \ul0\nosupersub\cf24\f25\fs20 The Approaching Advent of Christ\ul0\nosupersub\cf7\f8\fs20 (London: Marshall, Morgan and Scot t, N.D.), pp. \up0 \expndtw-1\charscalex100 96, 97. \par\pard\ql \li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\s l-230\slmult0 \up0 \expndtw-2\charscalex100 574 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz359\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g576}{\bkmkend Pg576}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0\fi268 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 It is very easy to prove from Scripture that the rapture could not have \line \up0 \expndtw-2\char scalex100 happened at any moment, and opponents of the Pretribulation view suppo se they \line \up0 \expndtw-1\charscalex100 have demolished the view by disprovi ng the "any moment" idea. Of necessity the \line \up0 \expndtw0\charscalex106 ra pture could not have occurred before the Body of Christ began. And if we \line \ up0 \expndtw0\charscalex102 confine ourselves to the life of Paul there are nume rous evidences that it could \line \up0 \expndtw-1\charscalex100 not have occurr ed at any moment in Paul's experience. Paul was told at the time \line \up0 \exp ndtw-1\charscalex100 of his conversion how many things he must suffer for the sa ke of Christ and how \line \up0 \expndtw0\charscalex100 he would bear witness be

fore kings and the Gentiles. There could have been no \line \up0 \expndtw0\chars calex102 rapture until Paul had carried out the commission which was given to hi m. And \line \up0 \expndtw0\charscalex100 when he was arrested and imprisoned in Jerusalem the Lord appeared to him at \line \up0 \expndtw0\charscalex109 night and said: "Be of good cheer, Paul: for as thou hast testified of me in \line \up 0 \expndtw0\charscalex101 Jerusalem, so must thou bear witness also at R ome." \up0 \expndtw-3\charscalex100 (Acts \up0 \expndtw0\charscalex100 23:11) T his \par\pard\qj \li1800\ri1608\sb2\sl-280\slmult0 \up0 \expndtw0\charscalex103 revelation makes it certain that there was to be no rapture until after Paul had \line \up0 \expndtw0\charscalex105 testified at Rome. But in these and other co ntingencies which we may find in \line \up0 \expndtw-2\charscalex100 Scripture t here is not an iota of evidence to disprove a Pretribulation rapture. \par\pard\ qj \li1800\ri1608\sb264\sl-276\slmult0\fi263 \up0 \expndtw0\charscalex102 While revelation was still in progress during apostolic times facts were made \line \u p0 \expndtw0\charscalex107 known from time to time of events which were to trans pire in the immediate \line \up0 \expndtw-1\charscalex100 future. Such revelatio ns necessarily implied that the rapture would not occur until \line \up0 \expndt w0\charscalex103 after such events transpired. But revelation has now ceased. Go d is no longer \line \up0 \expndtw-2\charscalex100 speaking by direct revelation , but only through His Word. And the Pretribulationist \line \up0 \expndtw0\char scalex102 contends that there is nothing revealed in that Word to indi cate that the \line \up0 \expndtw0\charscalex102 prophecies of the Great Tribu lation must first be fulfilled before the rapture can \line \up0 \expndtw0\chars calex100 occur. The rapture cannot occur until the last member of the Body of Ch rist has \line \up0 \expndtw0\charscalex103 been added and God's purpose is comp lete, but it can occur before the Great \line \up0 \expndtw0\charscalex100 Tribu lation because there is nothing in that period of time which concerns God's \lin e \up0 \expndtw0\charscalex100 purpose with the Body of Christ. If Paul knew tha t members of the Body were to \line \up0 \expndtw0\charscalex108 go through the horrors of Antichrist's reign, if he knew that the Body would \line \up0 \expndt w-1\charscalex100 someday come into a mixed dispensational program where God was carrying on \line \up0 \expndtw0\charscalex105 two diverse programs at once, it is unthinkable that he would not have given \line \up0 \expndtw0\charscalex103 some warning and some instruction for the behavior and ministry of that time. \l ine \up0 \expndtw0\charscalex102 The fact that he did not and the fact that ther e is no statement to the effect that \line \up0 \expndtw0\charscalex102 the memb ers of the Body are to undergo the rigors of the Great Tribulation are \line \up 0 \expndtw-3\charscalex100 very strong evidences of a Pretribulation rapture. \p ar\pard\ql \li1800\sb389\sl-391\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosuper sub\cf16\f17\fs48 83\ul0\nosupersub\cf20\f21\fs32 THE MILLENNIUM \par\pard\qj \ li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1605\sb54\sl-273\slmult0\fi310 \ up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Millennium is the Latin word for one thousand years. The Greek word for one \line \up0 \expndtw0\charsca lex107 thousand is Chilioi. The teaching that there will be a literal kingdom o f one \line \up0 \expndtw0\charscalex104 thousand years upon the earth is called Millennialism or Chiliaism. The \line \up0 \expndtw-2\charscalex100 e xpression "thousand years" occurs six times in \ul0\nosupersub\cf12\f13\fs24 Rev elation 20:1-7\ul0\nosupersub\cf8\f9\fs24 , as follows: \par\pard\ql \li2068\sb0 \sl-276\slmult0 \par\pard\ql\li2068\sb9\sl-276\slmult0 \up0 \expndtw-3\charscale x100 Satan is bound for a thousand years, (vs. 2). \par\pard\ql \li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb152\sl-230\slmult0 \up0 \expndtw-2\charscalex 100 \ul0\nosupersub\cf7\f8\fs20 575 \par\pard\sect\sectd\fs24\paperw12240\paperh 15840\pard\sb0\sl-240{\bkmkstart Pg577}{\bkmkend Pg577}\par\pard\ql \li2068\sb0\ sl-276\slmult0 \par\pard\ql\li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb0\sl -276\slmult0 \par\pard\ql\li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb108\sl -276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Satan to deceive the nations no more until the thousand years are fulfilled, (vs. \par\pa rd\ql \li1800\sb1\sl-256\slmult0 \up0 \expndtw-2\charscalex100 3). \par\pard\ql

\li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb12\sl-276\slmult0 \up0 \expndtw 0\charscalex102 Martyrs of the Tribulation live and reign with Christ a thousand years, (vs. 4, \par\pard\ql \li1800\sb4\sl-276\slmult0 \up0 \expndtw-2\charscal ex100 6). \par\pard\ql \li2068\sb264\sl-276\slmult0 \up0 \expndtw-2\charscalex10 0 Rest of the dead lived not again until the thousand years are finished, (vs. 5 ). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1624\sb1\sl-280 \slmult0\fi268 \up0 \expndtw0\charscalex100 When the thousand years are expired Satan shall be loosed out of his prison, \up0 \expndtw-2\charscalex100 (vs. 7). \par\pard\qj \li1800\ri1607\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex 102 Since this expression of a thousand year reign of Christ is mentioned only i n \up0 \expndtw0\charscalex100 the Book of Revelation which abounds in figures o f speech, it has been argued \up0 \expndtw0\charscalex102 by many commentators that the thousand years must be spiritualized or \up0 \expndtw0\charsca lex100 understood in a figurative sense. These views will be considered in detai l in the \up0 \expndtw0\charscalex102 chapters on Post and Amillennialism. This chapter will be devoted to Scriptural \up0 \expndtw0\charscalex100 proof that th e second coming of Christ will result in the establishment of a literal \up0 \ex pndtw-3\charscalex100 kingdom upon this earth which will endure for a thousand y ears. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \u l0\nosupersub\cf6\f7\fs24 OLD TESTAMENT EVIDENCES \par\pard\qj \li1800\sb0\sl-27 7\slmult0 \par\pard\qj\li1800\ri1598\sb7\sl-277\slmult0\fi292 \up0 \expndtw-1\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 Almost all commentators will admit that the Old Testament contains promises, \line \up0 \expndtw0\charscalex105 which th e people of Israel believed would give them a literal kingdom of long \line \up0 \expndtw-2\charscalex100 endurance upon the earth. Those who oppose millennial truth claim that the Jews \line \up0 \expndtw0\charscalex107 were materialistic in their literal interpretation of the Scriptures, and that the \line \up0 \expn dtw0\charscalex100 course of events in the New Testament proves that th e kingdom must be \line \up0 \expndtw-2\charscalex100 interpreted to be a pur ely spiritual kingdom which Christ established and of which \line \up0 \expndtw0 \charscalex100 He is now the King. Let us see how plain and clear the promises a re for a literal \line \up0 \expndtw-3\charscalex100 kingdom. \par\pard\ql \li18 00\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs2 4 The Promise of a Land \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1 800\ri1607\sb8\sl-276\slmult0\fi297 \up0 \expndtw0\charscalex100 \ul0\nosupersub \cf8\f9\fs24 This promise begins with Abraham, to whom God said: "Unto thy seed have I \line \up0 \expndtw0\charscalex100 given this land, from the river of Egy pt unto the great river, the river Euphrates" \line \up0 \expndtw0\charscalex100 (Genesis 15:18). Abraham's seed did literally possess part of this land, but th ey \line \up0 \expndtw0\charscalex103 have never possessed all of it. Their fail ure was due to disobedience, but God \line \up0 \expndtw0\charscalex104 further promised that after He had scattered Israel among all nations for their \line \u p0 \expndtw-2\charscalex100 disobedience, He would again gather them and bring t hem back into the land that \line \up0 \expndtw0\charscalex105 their fathers p ossessed and multiply them above any thing in the past \line \up0 \expn dtw0\charscalex102 (\ul0\nosupersub\cf12\f13\fs24 Deuteronomy 30:1-6\ul0\nosuper sub\cf8\f9\fs24 ). Is it possible to interpret these promises as partly literal \line \up0 \expndtw0\charscalex104 and partly spiritual? If there is a spiritual interpretation, what does the river of \line \up0 \expndtw-2\charscalex100 Egyp t and the river Euphrates mean in a spiritual sense, and what is the authority \ line \up0 \expndtw-3\charscalex100 for such an interpretation? \par\pard\qj \li1 800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi263 \up0 \expndtw-1\charscalex100 When God promised to make a new covenant with Israel and Judah in \up0 \expndtw-3\charscalex100 Jeremiah 31:31-34, He stat ed: \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slm ult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\sl mult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 576 \par\pard\se ct\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg578}{\bkmkend Pg578}\par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\sb0\sl-276\sl mult0 \par\pard\qj\li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\sb0\sl-276\slmu

lt0 \par\pard\qj\li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1608\sb92\sl-27 6\slmult0\fi134 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Behold, the days come, saith the Lord, that the city shall be built to the \line \up0 \ expndtw0\charscalex106 Lord from the tower of Hananeel unto the gate of the corn er. And the \line \up0 \expndtw0\charscalex103 measuring line shall yet go forth over against it upon the hill Gareb, and \line \up0 \expndtw0\charscalex100 sha ll compass about to Goath. And the whole valley of dead bodies, and \line \up0 \ expndtw-1\charscalex100 of the ashes, and all the fields unto the brook of Kidro n, unto the corner of \line \up0 \expndtw0\charscalex100 the horse gate toward t he east, shall be holy unto the Lord; it shall not be \line \up0 \expndtw-3\char scalex100 plucked up, nor thrown down any more for ever (vs. 38-40). \par\pard\q j \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi296 \up0 \expndtw0\charscalex100 If these words must be spiritualized to refer to s omething in heaven, who is to \line \up0 \expndtw0\charscalex100 tell us where t he valley of dead bodies and of ashes is in heaven, or just what is \line \up0 \ expndtw-2\charscalex100 represented by the tower of Hananneel or the hill Gareb, or the horse gate, or the \line \up0 \expndtw0\charscalex104 brook Kidron? We c ould understand if men declared that they did not believe \line \up0 \expndtw0\c harscalex100 what the prophet wrote, but it is beyond comprehension how one can declare in \line \up0 \expndtw0\charscalex100 one and the same breath that this is the inspired and infallible word of God, but \line \up0 \expndtw0\charscalex1 03 that it doesn't mean what it says. Amillennialists speak of the natural world as \line \up0 \expndtw-2\charscalex100 though it is something evil in itself or it is something in which God has no interest. \line \up0 \expndtw0\charscalex10 5 God is the Creator and Sustainer of the natural world, and while it has fallen \line \up0 \expndtw0\charscalex107 under the curse at present it is His will to bring it into subjection to Himself, \line \up0 \expndtw-1\charscalex100 (Psalm 8:3-6). The Psalmist declared: "Thou hast put all things under his (man's) \lin e \up0 \expndtw0\charscalex100 feet," but the writer of Hebrews declares: "But n ow we see not yet all things put \line \up0 \expndtw-1\charscalex100 under him" (Hebrews 2:8). The "not yet" of this verse says two things: the putting \line \u p0 \expndtw0\charscalex100 of all things under Jesus Christ has not yet taken pl ace, and all things will yet be \line \up0 \expndtw0\charscalex100 put under Him . The Millennium is the only time in prophecy when this Scripture \line \up0 \ex pndtw-3\charscalex100 could be fulfilled. \par\pard\ql \li1800\sb264\sl-276\slmu lt0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Promise of a K ing and a Kingdom \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb 8\sl-276\slmult0\tx7588 \up0 \expndtw0\charscalex101 \ul0\nosupersub\cf8\f9\fs24 The Davidic Covenant, recorded in II Samuel \tab \up0 \expndtw0\charscale x100 7, contains the following \par\pard\qj \li1800\ri1608\sb5\sl-275\slmult0 \up0 \expndtw0\charscalex102 statements: "I will set up thy seed after thee ... . I will establish the throne of his \line \up0 \expndtw0\charscalex103 kingdom for ever.. . thine house and thy kingdom shall be established for ever \line \up 0 \expndtw-2\charscalex100 before thee .... I will appoint a place for my people Israel, and will plant them, that \line \up0 \expndtw0\charscalex103 they may d well in a place of their own, and move no more." The Amillennialist \line \up0 \ expndtw0\charscalex102 must say that the throne of David is the throne of God, f or he is forced to teach \line \up0 \expndtw0\charscalex100 that Christ being no w seated on the right hand of the throne of God is seated on \line \up0 \expndtw 0\charscalex100 David's throne. But if the throne of God is the throne of David now, it must have \line \up0 \expndtw0\charscalex100 been the same in Old Testam ent times. Hence another question intrudes itself: \line \up0 \expndtw-2\charsca lex100 was King David sitting upon the throne of God where Christ is now sitting ? \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273 \slmult0\fi308 \up0 \expndtw0\charscalex100 It is necessary to turn to the New T estament to clinch this argument. Surely if \line \up0 \expndtw0\charscalex102 t he Old Testament must be spiritualized, the New Testament can be trusted to \lin e \up0 \expndtw0\charscalex104 state the facts as they really are. The angel Gab riel told Mary concerning her \line \up0 \expndtw0\charscalex100 Son: "He shall be great and shall be called the Son of the Highest: and the Lord \line \up0 \ex

pndtw-2\charscalex100 God shall give unto him the throne of his father David: an d he shall reign over the \line \up0 \expndtw0\charscalex104 house of Jacob for ever" (Luke 1:32, 33). The New Testament still insists that \line \up0 \expndtw0 \charscalex104 Christ is to take the throne of David and reign over the house of Jacob. Even \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\s l-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 577 \pa r\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg579} {\bkmkend Pg579}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\ sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl -274\slmult0 \par\pard\qj\li1800\ri1603\sb118\sl-274\slmult0 \up0 \expndtw0\char scalex103 \ul0\nosupersub\cf8\f9\fs24 after the resurrection and the ascension, Peter declares the same truth (\ul0\nosupersub\cf12\f13\fs24 Acts \up0 \expndtw 0\charscalex104 2:30\ul0\nosupersub\cf8\f9\fs24 ). Now it is evident that if Chr ist is sitting upon the throne of David now in \up0 \expndtw0\charscalex102 heav en, the throne and the kingdom of David must be fully established, as the \up0 \ expndtw0\charscalex100 Amillennialist contends. But what are we to do with the s tatement in Acts 15:16 \up0 \expndtw-2\charscalex100 that at the present time th e tabernacle of David is fallen down, and that Christ will \up0 \expndtw0\charsc alex100 return to build again the ruins thereof and to set it up? If Christ was sitting upon \up0 \expndtw0\charscalex100 the throne of David in Acts 15, surely James did not know anything about it. And \up0 \expndtw-3\charscalex100 strange ly enough, none of the Apostles corrected him. \par\pard\ql \li1800\sb265\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 The Promise o f a Nation \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb 10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 God declared through Jeremiah: "If those ordinances (of the sun and moon) \line \up0 \expndtw0\charscalex103 depart from before me, saith the Lord, then the se ed of Israel also shall cease \line \up0 \expndtw0\charscalex103 from being a na tion before me forever" (Jeremiah 31:36). Ezekiel contains the \line \up0 \expnd tw0\charscalex103 promise: "And I will make them (Judah and Israel) one nation i n the land upon \line \up0 \expndtw0\charscalex100 the mountains of Israel; and one king shall be king to them all: and they shall be \line \up0 \expndtw-1\char scalex100 no more two nations, neither shall they be divided into two kingdoms a ny more at \line \up0 \expndtw0\charscalex103 all.. . and they shall dwell in th e land that I have given unto Jacob my servant, \line \up0 \expndtw0\charscalex1 04 wherein your fathers have dwelt, and they shall dwell therein, even they, and \line \up0 \expndtw0\charscalex105 their children, and their children's childre n for ever .... And the heathen shall \line \up0 \expndtw-2\charscalex100 know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of \ line \up0 \expndtw0\charscalex100 them for evermore" (37:22, 25, 28). God has st ated these promises concerning \line \up0 \expndtw0\charscalex102 the nation of Israel is such clear, detailed, unmistakable language that it would \line \up0 \ expndtw0\charscalex106 seem that only a deliberate attempt to distort the meanin g could succeed in \line \up0 \expndtw0\charscalex103 reading any other sense in to the passage. How could any further comment or \line \up0 \expndtw-3\charscale x100 explanation make it any plainer than the way God has stated the facts? \par \pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 EVIDENCES FROM THE NEW TEST AMENT \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl -273\slmult0\fi281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Of necessity some references have already been made to the New Testament \up0 \expn dtw0\charscalex100 evidences. But there are others from this portion of the Bibl e which indicate that \up0 \expndtw-1\charscalex100 the Jews were not mistaken i n expecting a literal kingdom on earth in which God \up0 \expndtw-3\charscalex10 0 would fulfill all of the promises of the Old Testament. \par\pard\qj \li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1607\sb14\sl-273\slmult0\fi280 \up0 \exp ndtw-1\charscalex100 Christ is born to be King of the Jews (\ul0\nosupersub\cf12 \f13\fs24 Matt. 2:2\ul0\nosupersub\cf8\f9\fs24 ). Amillennialists teach that God \up0 \expndtw0\charscalex100 is through with the Jews and that He has

given the promises of the Old \up0 \expndtw0\charscalex100 Testament to the Church which is spiritual Israel. But here Christ is King, not of \up0 \expndtw -3\charscalex100 Israel, but of the Jews. \par\pard\qj \li1800\sb0\sl-276\slmult 0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex1 04 Christ taught His disciples to pray: "Thy kingdom come, Thy will be done in \ line \up0 \expndtw0\charscalex103 earth, as it is in heaven" (Matt. 6:10). There fore, while Christ was on earth the \line \up0 \expndtw-2\charscalex100 kingdom had not yet come, and the prayer, if answered, would result in God's will \line \up0 \expndtw0\charscalex104 being done here in the earth as it is in heaven. It should be evident that at no \line \up0 \expndtw0\charscalex102 time in the pas t has this heavenly condition prevailed upon earth. Did the Lord \line \up0 \exp ndtw0\charscalex102 teach His disciples to pray for something which He knew coul d never come to \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\chars calex100 \ul0\nosupersub\cf7\f8\fs20 578 \par\pard\sect\sectd\fs24\paperw12240\p aperh15840\pard\sb0\sl-240{\bkmkstart Pg580}{\bkmkend Pg580}\par\pard\qj \li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1 608\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs2 4 pass? Or was He also a believer in the so-called mistaken Jewish concept of a \up0 \expndtw-3\charscalex100 literal kingdom here on earth? \par\pard\qj \li180 0\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb13\sl-275\slmult0\fi294 \up0 \ expndtw-1\charscalex100 Christ promised His apostles: "In the regeneration, when the Son of man shall \line \up0 \expndtw-1\charscalex100 sit in the throne of g lory, ye also shall sit upon twelve thrones, judging the twelve \line \up0 \expn dtw0\charscalex102 tribes of Israel" (Matt. 19:28). Whatever the regeneration is , it is that which will \line \up0 \expndtw0\charscalex104 come when Christ sits in the throne of His glory. Are we to understand this to \line \up0 \expndtw0\c harscalex103 refer to His sitting at the right hand of God after His ascension i nto heaven, as \line \up0 \expndtw0\charscalex102 the Amillennialists teach? If so, we must say that at the time Christ sat down in \line \up0 \expndtw-1\charsc alex100 heaven the Twelve were seated upon twelve thrones judging the twelve tri bes of \line \up0 \expndtw0\charscalex100 Israel. The fact is, however, that the Twelve were hiding behind locked doors or \line \up0 \expndtw0\charscalex104 si tting in jail cells. Not even the wildest flights of imagination could picture t he \line \up0 \expndtw0\charscalex107 Twelve as having fulfilled this promise of Christ. If His promise is ever to be \line \up0 \expndtw-1\charscalex100 fulfil led it must be in the future. There is no place for it in the Amillennial scheme , \line \up0 \expndtw0\charscalex100 but there is in the Premillennial one. The regeneration here refers to that time of \line \up0 \expndtw-2\charscalex100 ren ewal and restoration predicted by all of the Old Testament prophets, which we \l ine \up0 \expndtw-3\charscalex100 call the Messianic or Millennial Kingdom of ou r Lord Jesus Christ. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \ri1604\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 Christ taught in t he parable of \ul0\nosupersub\cf12\f13\fs24 Luke 19:11-27\ul0\nosupersub\cf8\f9 \fs24 that He was going into a far \up0 \expndtw0\charscalex103 country, not to establish a kingdom, but to receive the authority for a kingdom, \up0 \expndtw1\charscalex100 and then to return and establish it. This is exactly what Premil lennialism teaches. \up0 \expndtw-2\charscalex100 Both Amillennialism and Postmi llennialism teach that Christ's coming will result in \up0 \expndtw0\charscalex1 00 the end of human history upon the earth: Christ taught that it would result i n the \up0 \expndtw-3\charscalex100 establishment of His kingdom. \par\pard\qj \ li1800\ri1608\sb264\sl-277\slmult0\fi289 \up0 \expndtw-1\charscalex100 In the Ol ivet discourse Christ stated that Jerusalem would be trodden down of \line \up0 \expndtw-1\charscalex100 the Gentiles "UNTIL." (Lk. 21:24). Is this Jerusalem on earth or in heaven? If this \line \up0 \expndtw0\charscalex100 city is trodden down UNTIL a certain time, there must of necessity come a time \line \up0 \expnd tw0\charscalex104 following that when the city will not be trodden down. History will witness that \line \up0 \expndtw-1\charscalex100 there has never been a ti

me since then up to the present when the city has been \line \up0 \expndtw0\char scalex103 free from Gentile domination. But Christ taught, just as did the Old T estament \line \up0 \expndtw-2\charscalex100 prophets, that the times of the Gen tiles, that is, the times of Gentile domination of \line \up0 \expndtw0\charscal ex100 Jerusalem, would not continue for ever but only UNTIL. It would be ridicul ous to \line \up0 \expndtw0\charscalex104 refer Jerusalem in this context to the heavenly city; therefore, if this Scripture \line \up0 \expndtw-2\charscalex100 teaches anything, it teaches that the earthly Jerusalem is to be restored. \par \pard\qj \li1800\ri1608\sb264\sl-277\slmult0\fi322 \up0 \expndtw0\charscalex100 One of the clearest New Testament evidences for a literal earthly kingdom is \up 0 \expndtw-1\charscalex100 found in Peter's sermon in \ul0\nosupersub\cf12\f13\f s24 Acts 3:19-21\ul0\nosupersub\cf8\f9\fs24 . He tells the men of Israel that if they will \up0 \expndtw0\charscalex108 repent of their rejection of Jesus Chris t God will send Him back, whom the \up0 \expndtw-1\charscalex100 heavens must re tain until the times of the restitution of all things, which God hath \up0 \expn dtw0\charscalex104 spoken by the mouth of all His holy prophets since the world began. Here the \up0 \expndtw-1\charscalex100 sending back of Christ to this ear th is associated with the restoration of all things \up0 \expndtw-1\charscalex10 0 that the Old Testament prophets predicted. Amillennialism teaches that whateve r \up0 \expndtw-1\charscalex100 it was the prophets predicted is being fulfilled now in heaven in a spiritual sense. \up0 \expndtw-3\charscalex100 Premillennial ism agrees with Peter's statement. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 579 \par\pard\sect\sectd \fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg581}{\bkmkend Pg581}\ par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \p ar\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par \pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex105 \ ul0\nosupersub\cf8\f9\fs24 Paul teaches in Romans 11 that at that time only a r emnant of Israel was \line \up0 \expndtw0\charscalex100 being saved, so that he could say that Israel as a nation was blinded and fallen \line \up0 \expndtw0\ch arscalex100 and had become enemies of the gospel. Now it would hardly do for the \line \up0 \expndtw0\charscalex100 Amillennialist to spiritualize Israel here to mean the saved members of the Body \line \up0 \expndtw0\charscale x102 of Christ. All must agree that Paul is talking about actual Israelites in t he flesh. \line \up0 \expndtw-2\charscalex100 But Paul declares that "if the fal l of them (natural Israel) be the riches of the world \line \up0 \expndtw0\chars calex106 and the diminishing of them the riches of the Gentiles; how much more t heir \line \up0 \expndtw0\charscalex102 fulness?" Paul here speaks of a future f ulness of this Israel which is now fallen \line \up0 \expndtw-1\charscalex100 an d diminished. There is no place for this in the Amillennial scheme. Paul \line \up0 \expndtw0\charscalex103 continues by stating that he does not wa nt us to be ignorant of this secret and \line \up0 \expndtw0\charscalex103 that this blindness of Israel is only partial and temporary, and that when God's \lin e \up0 \expndtw0\charscalex100 present purpose with the Gentiles is fulfilled, a ll Israel, that is, Israel as a nation, \line \up0 \expndtw0\charscalex102 will be saved. This salvation of Israel will take place when the Deliverer comes \lin e \up0 \expndtw0\charscalex102 out of Zion and turns away ungodliness from Jacob . Paul bases this statement \line \up0 \expndtw0\charscalex104 upon God's covena nt with Israel. Regardless of the interpretations of modern \line \up0 \expndtw0 \charscalex100 theologians, there can be no doubt but that Paul believed that Go d would honor \line \up0 \expndtw-2\charscalex100 the covenants of promise to sa ve Israel and restore to them their kingdom! \par\pard\qj \li1800\sb0\sl-275\slm ult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi293 \up0 \expndtw-1\charsc alex100 Although many other evidences might be given from the New Testament, onl y \line \up0 \expndtw0\charscalex102 one other will be given here. Revelation 5: 10 states that the saints are going to \line \up0 \expndtw0\charscalex103 reign on the earth. Amillennialism claims that the saints will never reign \ul0\nosupe rsub\cf9\f10\fs24 on the \line \up0 \expndtw0\charscalex100 earth\ul0\nosupersub

\cf8\f9\fs24 . Hence to avoid contradiction "on earth" must be spiritualized to mean "in \line \up0 \expndtw-1\charscalex100 Heaven." But the word "heaven" is a lso used in the same context. If earth means \line \up0 \expndtw-1\charscalex100 heaven, what does heaven mean? The so-called spiritualizing interpretation robs \line \up0 \expndtw0\charscalex103 Scripture of any positive meaning. If earth means heaven or Israel means the \line \up0 \expndtw0\charscalex102 Body of Chri st or the throne of David means the throne of God, what does hell \line \up0 \ex pndtw-2\charscalex100 mean, or sin, or salvation, or virgin birth or a host of o ther basic Bible doctrines? \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj \li1800\ri1605\sb11\sl-275\slmult0\fi283 \up0 \expndtw0\charscalex100 It is true that the thousand-year duration of the kingdom is mentioned only in \up0 \expnd tw-2\charscalex100 Revelation, but this does not invalidate the whole Kingdom co ncept. It is also true \up0 \expndtw-1\charscalex100 that Revelation employs num erous symbols and figures of speech, but these are \up0 \expndtw0\charscalex102 clearly indicated. For example, John saw seven stars in Christ's right hand and \up0 \expndtw-1\charscalex100 seven golden candlesticks (\ul0\nosupersub\cf12 \f13\fs24 Rev\ul0\nosupersub\cf8\f9\fs24 . \ul0\nosupersub\cf12\f13\fs24 1:12,1 6\ul0\nosupersub\cf8\f9\fs24 ). Are we to take these literally or \up0 \e xpndtw0\charscalex103 figuratively? How can we tell? John interprets for us: "Th e seven stars are the \up0 \expndtw-1\charscalex100 angels of the seven churches ; and the seven candlesticks which thou sawest are \up0 \expndtw0\charscalex107 the seven churches" (vs. 20). When it comes to stating the duration of the \up 0 \expndtw0\charscalex103 Tribulation this is given in days, and months, and yea rs, and in each case the \up0 \expndtw0\charscalex100 time agrees with Old Testa ment predictions. It would appear that if John wanted \up0 \expndtw-2\charscalex 100 to make it absolutely clear that he meant three and one-half literal years h e could \up0 \expndtw0\charscalex106 not have chosen a better way than to expres s it also as 1260 days and 42 \up0 \expndtw0\charscalex100 months. And if he m eant three and one-half literal years in Chapter 11, why did \up0 \expndtw-3\cha rscalex100 he not mean 1000 literal years in Chapter 20? \par\pard\ql \li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b23\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 580 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg 582}{\bkmkend Pg582}\par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\ sb0\sl-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb 210\sl-379\slmult0 \up0 \expndtw0\charscalex95 \ul0\nosupersub\cf16\f17\fs48 84\ ul0\nosupersub\cf20\f21\fs32 THE SECOND COMING OF CHRIST TO EARTH \par\pard\q j \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb32\sl-275\slmult0\fi26 8 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 No one can successful ly deny that the Scripture teaches a future coming of \line \up0 \expndtw0\chars calex103 Christ to earth. However, some have denied that this coming of Christ i s to be \line \up0 \expndtw0\charscalex103 understood as a literal, bodily comin g of the same Jesus who once lived upon \line \up0 \expndtw0\charscalex103 earth . Numerous unscriptural theories have been advanced. For example, the \line \up0 \expndtw0\charscalex100 Jehovah's Witnesses deny that Christ arose bodily from the dead, and therefore \line \up0 \expndtw0\charscalex104 they must deny that H is future coming will be a visible, bodily appearance. In \line \up0 \expndtw0\c harscalex100 fact, they teach that the second coming of Christ has already taken place. They \line \up0 \expndtw-2\charscalex100 claim that John 14:19 teaches a n invisible return: "Yet a little while, and the world \line \up0 \expndtw-2\cha rscalex100 seeth me no more." It is true that the world has not seen Him since H is death, but \line \up0 \expndtw0\charscalex103 this passage does not say that the world will never see Him again. In fact, the \line \up0 \expndtw0\charscalex 100 Scripture states that every eye shall see Him when He comes again (\ul0\nosu persub\cf12\f13\fs24 Revelation \line \up0 \expndtw-1\charscalex100 1:7\ul0\nosu persub\cf8\f9\fs24 ). We are told that He will come again in like manner as the disciples saw Him \line \up0 \expndtw-2\charscalex100 go into heaven (\ul0\nosup

ersub\cf12\f13\fs24 Acts 1:11\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi294 \up0 \ex pndtw-1\charscalex100 Others have argued that the coming of the Holy Spirit at P entecost fulfilled the \line \up0 \expndtw0\charscalex100 promise of His comi ng again, but this theory is untenable because many \line \up0 \expndtw0 \charscalex107 predictions of His coming again were made after the day of Pentec ost, and \line \up0 \expndtw0\charscalex100 besides, none of the events predicte d to occur at His second coming took place \line \up0 \expndtw0\charscalex100 at Pentecost. Others have tried to reason that Christ comes again at t he \line \up0 \expndtw0\charscalex100 conversion of the sinner or at the death o f the saint. Such strange notions could \line \up0 \expndtw0\charscalex100 be he ld only by one who is ignorant of the great bulk of prophetic teaching in the \l ine \up0 \expndtw0\charscalex104 Scripture or by one who denies the validity of such Scriptural teaching. [For a \line \up0 \expndtw0\charscalex100 more extende d discussion of such aberrations of this doctrine see George N. H. \line \up0 \e xpndtw-1\charscalex100 Peters\ul0\nosupersub\cf9\f10\fs24 , The Theocratic Kingd om\ul0\nosupersub\cf8\f9\fs24 (Grand Rapids: Kregel Publications, 1952), Vol. \ line \up0 \expndtw-2\charscalex100 II, p. \up0 \expndtw-2\charscalex100 164-170 ; L. W. Munhall, \ul0\nosupersub\cf9\f10\fs24 The Lord's Return \up0 \expn dtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 (Grand Rapids: Dunham \par\par d\ql \li1800\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Publishing Co., 19 66), p. 371.] \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608 \sb19\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex105 In this chapter we will consider first the Fact of a future coming of Christ to \up0 \expndtw0\charscale x103 earth, the Purpose of that Coming, the Manner of that Coming, and finally t he \up0 \expndtw-3\charscalex100 Time of that Coming. \par\pard\ql \li1800\sb0\s l-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charscalex 100 \ul0\nosupersub\cf6\f7\fs24 THE FACT OF A FUTURE COMING OF CHRIST TO EARTH \ par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi263 \up0 \expndtw0\charscalex1 05 \ul0\nosupersub\cf8\f9\fs24 We have already pointed out the fact that there i s to be a future coming of \up0 \expndtw0\charscalex102 Christ in the air to rec eive the Body of Christ into its heavenly inheritance. This \up0 \expndtw-1\char scalex100 coming at the time of the Rapture is often confused with the second co ming back \up0 \expndtw0\charscalex100 to earth. Since Christ had never come in the air it would be inaccurate to speak \up0 \expndtw0\charscalex102 of His seco nd coming in the air. In this treatise we have reserved the term, \ul0\nosupersu b\cf9\f10\fs24 the \up0 \expndtw-3\charscalex100 Second Coming\ul0\nosupersub\cf 8\f9\fs24 , to Christ's coming back to earth. \par\pard\qj \li1800\sb0\sl-270\sl mult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi268 \up0 \expndtw0\charsc alex106 The exact expression, "the Second Coming of Christ," does not appear in \line \up0 \expndtw0\charscalex104 Scripture. However, there are such expression s as: "I will come again" (John \line \up0 \expndtw-2\charscalex100 14:3); "Thi s same Jesus which is taken up from you into heaven, shall so come in \par\pard\ ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb74\sl-230\slmult0 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 581 \par\pard\sect\sectd\fs24\ paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg583}{\bkmkend Pg583}\par\pa rd\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\par d\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\ qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0\charscalex104 \ul0\nosupers ub\cf8\f9\fs24 like manner as ye have seen him go into heaven" (Acts 1:11); "He shall send \line \up0 \expndtw0\charscalex100 Jesus Christ" (Acts 3:20); "There shall come out of Zion the Deliverer" (Romans \line \up0 \expndtw0\charscalex106 11:26); "when the Lord Jesus shall be revealed from heaven with his mighty \lin e \up0 \expndtw-1\charscalex100 angels" (2 Thessalonians 1:7); "When he shall co me to be glorified in His saints" \line \up0 \expndtw0\charscalex100 (2 Thessalo nians 1:10); "the brightness of his coming" (2 Thessalonians 2:8); \line \up0 \expndtw0\charscalex108 "who shall judge the quick and the dead at his appearin g and kingdom" (2 \line \up0 \expndtw-1\charscalex100 Timothy 4:1); "he shal l appear the second time without sin unto salvation" \line \up0 \expndtw

0\charscalex102 (Hebrews 9:28); "Be patient... unto the coming of the Lord" (Jam es 5:7); "there \line \up0 \expndtw0\charscalex108 shall come in the last days s coffers.. . saying, Where is the promise of his \line \up0 \expndtw0\charscalex 100 coming" (2 Peter 3:4); "Behold, the Lord cometh with ten thousand of his sai nts" \line \up0 \expndtw0\charscalex104 (Jude 14); "Behold, he cometh with cloud s, and every eye shall see him, and \line \up0 \expndtw0\charscalex104 they also which pierced him" (Revelation 1:7); "Even so, come, Lord Jesus" \line \up0 \ expndtw-3\charscalex100 (Revelation 22:20). \par\pard\qj \li1800\sb0\sl-275\slmu lt0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscal ex100 Although there has been great disagreement concerning the time of the \line \up0 \expndtw0\charscalex105 second coming, very few theologians or commentators have denied that the \line \up0 \expndtw0\charscalex107 Bible plain ly teaches a literal coming again of Christ to earth. Berkhof does \line \up0 \e xpndtw0\charscalex100 mention several writers who have denied that a literal sec ond coming is taught. \line \up0 \expndtw-2\charscalex100 For example he quotes William Newton Clarke, \ul0\nosupersub\cf9\f10\fs24 Outline of Christian Theolog y\ul0\nosupersub\cf8\f9\fs24 : \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard \qj\li2520\ri1604\sb14\sl-273\slmult0\fi165 \up0 \expndtw0\charscalex100 No visi ble return of Christ to earth is to be expected, but rather the long \up0 \expnd tw0\charscalex100 and steady advance of His spiritual kingdom .... If o ur Lord will but \up0 \expndtw0\charscalex100 complete the spiritual coming t hat He has begun, there will be no need of \up0 \expndtw-3\charscalex100 a visib le advent to make perfect His glory on earth.\ul0\super\cf22\f23\fs23 514 \par\p ard\qj \li1800\ri1617\sb262\sl-280\slmult0\fi281 \up0 \expndtw-1\charscalex100 \ ul0\nosupersub\cf8\f9\fs24 Such writers, of course, can find no Scripture to sup port their views. The "if" in \up0 \expndtw-2\charscalex100 the above quotation is not a part of Scripture. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql \li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\ fs24 THE PURPOSE OF THE SECOND COMING OF CHRIST \par\pard\qj \li1800\sb0\sl-273\ slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi289 \up0 \expndtw-1\cha rscalex100 \ul0\nosupersub\cf9\f10\fs24 To glorify the Lord Jesus Christ\ul0\nos upersub\cf8\f9\fs24 . The Second Coming is preeminently the time \up0 \expndtw0\ charscalex100 when Jesus Christ will be revealed to the universe as King of king s and Lord of \up0 \expndtw-1\charscalex100 lords. Revelation 5:13 pictures ever y creature in heaven, on earth, and under the \up0 \expndtw-2\charscalex100 eart h ascribing honor and glory to Christ. \par\pard\qj \li1800\ri1608\sb264\sl-277\ slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 To fulfi ll the covenant promises to Israel\ul0\nosupersub\cf8\f9\fs24 . There are dozens of Old Testament \line \up0 \expndtw0\charscalex100 promises which can be fulfi lled only by the return of Christ to earth. What might \line \up0 \expndtw0\char scalex100 be called the all-inclusive promise to Israel is the establishment of the Messianic \line \up0 \expndtw0\charscalex100 Kingdom with all of its attenda nt blessings. Before that Kingdom can become a \line \up0 \expndtw-1\charscalex1 00 reality Christ must return to take His place on David's throne. The promise o f the \line \up0 \expndtw-1\charscalex100 land and the Kingdom is based upon unc onditional covenants with Abraham and \line \up0 \expndtw0\charscalex102 David, and not upon Israel's merits. In fact, when the kingdom is finally \ line \up0 \expndtw0\charscalex100 established God will say: "I do not this for y our sakes, O house of Israel, but for \line \up0 \expndtw-1\charscalex100 mine holy name's sake, which ye have profaned among the heathen .... " \li ne \up0 \expndtw-3\charscalex100 (Ezekiel 36: 22). \par\pard\ql \li1800\sb0\sl-2 30\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 514\ul0\nosupersub\cf7\f8\fs20 Berkhof\ul0\nosupersub\cf24\f25\fs20 , op. cit\ul0\nosupersub\cf7\f8\fs20 ., p . 705. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 5 82 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz382\shplid0

{\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g584}{\bkmkend Pg584}\par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800 \sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 608\sb69\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f 10\fs24 To put the world in subjection under man\ul0\nosupersub\cf8\f9\fs24 . Th is was God's purpose from the \up0 \expndtw-2\charscalex100 beginning, but the f irst man failed and the purpose will never be realized by fallen \up0 \expndtw0\ charscalex102 man. But Jesus Christ is a Man, and when He returns God will put a ll things in \up0 \expndtw-3\charscalex100 subjection under His feet (\ul0\nosup ersub\cf12\f13\fs24 Hebrews 2:7, 8\ul0\nosupersub\cf8\f9\fs24 cf. \ul0\nosupers ub\cf12\f13\fs24 I Corinthians 15:24-27\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\n osupersub\cf9\f10\fs24 To judge the ungodly\ul0\nosupersub\cf8\f9\fs24 . There w ill be a series of judgments which will include \up0 \expndtw0\charscalex106 Sat an, the Beast and the False Prophet, the followers of the Beast, and the \up0 \e xpndtw-1\charscalex100 nations (\ul0\nosupersub\cf12\f13\fs24 Revelation 20:1; R omans 16:20; Revelation 19:19-21; 2 Thessalonians. \up0 \expndtw-3\charscalex100 2:8; Matthew 25:31-46\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608 \sb261\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f1 0\fs24 To raise the righteous dead and reward them\ul0\nosupersub\cf8\f9\ fs24 . (\ul0\nosupersub\cf12\f13\fs24 Revelation 11:18; 20:4-6; \up0 \expndtw 0\charscalex102 22:12; Matthew 16:27\ul0\nosupersub\cf8\f9\fs24 ). These are the dead of former dispensations and of the \up0 \expndtw0\charscalex106 Tribulatio n martyrs. The dead members of the Body of Christ will have been \up0 \expndtw-3 \charscalex100 raised at the time of the Rapture. \par\pard\qj \li1800\ri1607\sb 264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs 24 To give a final dispensational test of man\ul0\nosupersub\cf8\f9\fs24 . Man i n his natural state will for the \line \up0 \expndtw0\charscalex100 first time since the Fall be placed in a perfect environment. Satan will be \li ne \up0 \expndtw0\charscalex103 imprisoned and Christ will be reigning in holine ss and righteousness. Mankind \line \up0 \expndtw0\charscalex107 will not want a ny good thing. After living in this perfect environment for one \line \up0 \expn dtw-2\charscalex100 thousand years, those who were born during the millennial re ign will be put to the \line \up0 \expndtw0\charscalex102 test when Satan is loo sed from his prison. Great multitudes of those who gave \line \up0 \expndtw0\cha rscalex104 only lip service to Christ will follow Satan in rebellion against Chr ist, and thus \line \up0 \expndtw0\charscalex100 prove the incurable depravit y of human nature even under the most ideal \line \up0 \expndtw0\charsca lex100 conditions. God has stated man's depravity in His Word but man denies it. God \line \up0 \expndtw0\charscalex103 demonstrates in each dispensation of His dealings that depravity under every \line \up0 \expndtw-3\charscalex100 imagina ble circumstance. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb 8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE M ANNER OF THE SECOND COMING OF CHRIST \par\pard\qj \li1800\sb0\sl-272\slmult0 \pa r\pard\qj\li1800\ri1608\sb16\sl-272\slmult0\fi268 \up0 \expndtw0\charscalex103 \ ul0\nosupersub\cf9\f10\fs24 It will come suddenly.\ul0\nosupersub\cf8\f9\fs24 T he word "sudden" is used to describe His coming in \line \up0 \expndtw-1\charsca lex100 \ul0\nosupersub\cf12\f13\fs24 Malachi 3:1; Mark 13:36,\ul0\nosupersub\cf8 \f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 I Thessalonians 5:3\ul0\nosupersub\c f8\f9\fs24 . Christ likened His coming to a \line \up0 \expndtw0\charscalex100 f lash of lightning in \ul0\nosupersub\cf12\f13\fs24 Matthew 24:27\ul0\nosupersub\

cf8\f9\fs24 . Such expressions prove that His coming will \line \up0 \expndtw0\c harscalex100 be a distinct event and not a process, and that it will be visible and literal. There \line \up0 \expndtw0\charscalex102 will be a process of event s following His coming, but the coming itself will be a \line \up0 \expndtw-3\ch arscalex100 distinct event. \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj \li1800\ri1607\sb7\sl-277\slmult0\fi276 \up0 \expndtw-1\charscalex100 \ul0\nosup ersub\cf9\f10\fs24 It will be unexpected\ul0\nosupersub\cf8\f9\fs24 . This is a further inference from the fact that He will come \line \up0 \expndtw0\charscale x106 suddenly. Although there will be many signs to herald His coming, the great \line \up0 \expndtw0\charscalex100 majority of people will be oblivious to them . This will no doubt be due to the fact \line \up0 \expndtw0\charscalex104 that their minds will have been blinded by believing in the Devil's lie, and that \li ne \up0 \expndtw0\charscalex100 God will have sent them strong delusion (\ul0\no supersub\cf12\f13\fs24 2 Thessalonians 2:11\ul0\nosupersub\cf8\f9\fs24 ). Christ likened \line \up0 \expndtw0\charscalex103 His coming in this respect to that o f a thief, at a time when it is least expected. \line \up0 \expndtw0\charscalex1 00 (cf. \ul0\nosupersub\cf12\f13\fs24 Matthew 24:43; Luke 12:39; I Thessalonians 5:2, 3; 2 Peter 3:10; Revelation \line \up0 \expndtw0\charscalex100 3:3; 16:15\ ul0\nosupersub\cf8\f9\fs24 ). In the Thessalonian passage Paul states: "For when they shall say, \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\s b0\sl-230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\char scalex100 \ul0\nosupersub\cf7\f8\fs20 583 \par\pard\sect\sectd\fs24\paperw12240\ paperh15840\pard\sb0\sl-240{\bkmkstart Pg585}{\bkmkend Pg585}\par\pard\qj \li180 0\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri 1620\sb186\sl-260\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs 24 Peace and safety; then sudden destruction cometh upon them, as travail upon a \up0 \expndtw-3\charscalex100 woman with child; and they shall not escape." \pa r\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-276\slmu lt0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf9\f10\fs24 It will be p ersonal\ul0\nosupersub\cf8\f9\fs24 . The One who comes in the Second Coming will be the \up0 \expndtw0\charscalex102 identical Person who came to earth the firs t time. "This same Jesus ... shall so \up0 \expndtw0\charscalex100 come in like manner as ye have seen him go into heaven" (Acts 1:11). "He shall \up0 \expndtw0 \charscalex103 send Jesus Christ who before was preached unto you" (Acts 3:20) . This fact \up0 \expndtw-2\charscalex100 precludes any theory that the coming o f the Holy Spirit is to be understood as the \up0 \expndtw-3\charscalex100 secon d coming of Christ. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex105 \ul0\nosupersub\cf9 \f10\fs24 It will be physical\ul0\nosupersub\cf8\f9\fs24 . That is, Christ will come in His human body and nature, \up0 \expndtw0\charscalex103 which are in a g lorified state, but none the less human. Jesus Christ is still \ul0\nosupersub\c f9\f10\fs24 the \up0 \expndtw0\charscalex100 man\ul0\nosupersub\cf8\f9\fs24 at God's right hand (\ul0\nosupersub\cf12\f13\fs24 1 Timothy 2:5\ul0\nosupersub\cf8 \f9\fs24 ). Again, it will be "the same Jesus" who \up0 \expndtw0\charscalex104 ascended into heaven (\ul0\nosupersub\cf12\f13\fs24 Acts 1:11\ul0\nosupersub\cf 8\f9\fs24 ). Some have tried to argue that the coming \up0 \expndtw0\charscalex1 00 (parousia) is simply the spiritual presence of Christ, but Berkhof says: "It is true \up0 \expndtw0\charscalex100 that the word \ul0\nosupersub\cf9\f10\fs24 parousia\ul0\nosupersub\cf8\f9\fs24 means \ul0\nosupersub\cf9\f10\fs24 presence \ul0\nosupersub\cf8\f9\fs24 , but Dr. Vos correctly pointed out that in \up0 \ex pndtw0\charscalex107 its religious eschatological usage it also means \ul0\nosup ersub\cf9\f10\fs24 arrival\ul0\nosupersub\cf8\f9\fs24 , and that in the New \up0 \expndtw-1\charscalex100 Testament the idea of \ul0\nosupersub\cf9\f10\fs24 arr ival\ul0\nosupersub\cf8\f9\fs24 is in the foreground.''\ul0\super\cf22\f23\fs23 515\ul0\nosupersub\cf8\f9\fs24 He also points out that the \up0 \expndtw-2\c harscalex100 other words that are used in the New Testament for His coming point to a coming \up0 \expndtw0\charscalex106 which can be seen. The Book of Revelat ion states: "Behold, he cometh with \up0 \expndtw-3\charscalex100 clouds; and ev

ery eye shall see him" (1:7). \par\pard\qj \li1800\ri1608\sb267\sl-273\slmult0\f i268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 It will be glorio us\ul0\nosupersub\cf8\f9\fs24 . "And they shall see the Son of man coming in the clouds of \up0 \expndtw-1\charscalex100 heaven with power and great glory" (Mat thew 24:30). "And then shall that wicked \up0 \expndtw0\charscalex100 one be rev ealed, whom the Lord shall consume with the spirit of his mouth, and \up0 \expnd tw-3\charscalex100 shall destroy with the brightness of his coming" (2 Thess. 2: 8). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE TIME OF THE SEC OND COMING \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb 19\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf9\f10\fs2 4 The Second Coming is related to the "times and seasons" of prophecy\ul0\nosupe rsub\cf8\f9\fs24 . The \line \up0 \expndtw0\charscalex104 Apostles along with th e other Jews had supposed that the kingdom would be \line \up0 \expndtw-2\charsc alex100 established at His first coming \up0 \expndtw-2\charscalex100 (\ul0\ nosupersub\cf12\f13\fs24 Luke 19:11\ul0\nosupersub\cf8\f9\fs24 ), but Christ had corrected their \par\pard\qj \li1800\ri1608\sb6\sl-276\slmult0 \up0 \expn dtw0\charscalex100 thinking on this point by showing them that He must first die before the Kingdom \line \up0 \expndtw0\charscalex103 glory could come (\ul0\no supersub\cf12\f13\fs24 Luke 24:25-27; 1 Peter 1:11\ul0\nosupersub\cf8\f9\fs24 ). It was only natural then, now \line \up0 \expndtw0\charscalex100 that Christ ha d fulfilled His sufferings to ask: "Lord, wilt thou at this time restore \line \ up0 \expndtw0\charscalex100 again the kingdom to Israel?" (Acts 1:6). Christ did not say that He would never \line \up0 \expndtw0\charscalex100 restore this kin gdom to Israel, as Amillennialists teach, but He said: "It is not for \line \up0 \expndtw0\charscalex107 you to know the times or the seasons, which the Father hath put in his own \line \up0 \expndtw0\charscalex104 power." Christ could not divulge this knowledge as yet, because the Kingdom \line \up0 \expndtw0\charscal ex100 was yet to be offered to the nation. Israel must have the opportunity to a ccept or \line \up0 \expndtw-2\charscalex100 reject. By the time Paul wrote hi s first epistle Israel had had that opportunity and \line \up0 \expndtw0\charsca lex106 had rejected. Therefore Paul could write: "But of the times and the seaso ns, \line \up0 \expndtw-2\charscalex100 brethren, ye have no need that I write u nto you" (1 Thessalonians 5:1). \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\par d\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24 \fs20\ul0\super\cf23\f24\fs19 515\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf 24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., pp. 705,706. \par\pard\ql \li1013 7\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li1013 7\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 584 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz487\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g586}{\bkmkend Pg586}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0\fi268 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Israel's prophetic history is b roken down into definite time periods. Of special \line \up0 \expndtw-1\charscal ex100 interest to the second coming is Daniel's prophecy concerning the seventy \line \up0 \expndtw0\charscalex100 heptads or weeks of years which wer e determined upon Israel (\ul0\nosupersub\cf12\f13\fs24 Daniel 9:24-27\ul0\nosup

ersub\cf8\f9\fs24 ). \line \up0 \expndtw0\charscalex100 This prophecy shows that from the order to restore and rebuild Jerusalem to the \line \up0 \expndtw0\cha rscalex105 death of Messiah would be sixty-nine weeks 7 x 69 or 483 years). Sir Robert \line \up0 \expndtw-1\charscalex100 Anderson in his book, \ul0\nosupersub \cf9\f10\fs24 The Coming Prince\ul0\nosupersub\cf8\f9\fs24 , has worked out the chronology of this \line \up0 \expndtw0\charscalex102 period. Thus, a Jew could have known ahead of time when the Messiah would \line \up0 \expndtw-2\charscalex 100 come and be put to death. The prophecy leaves one week, or seven years, yet to \line \up0 \expndtw0\charscalex100 be fulfilled before the consummation, the setting up of the kingdom which is the \line \up0 \expndtw0\charscalex102 main s ubject of Daniel's prophecy. We know now that God has interrupted this \line \up 0 \expndtw-2\charscalex100 prophetic time sequence by injecting the dispensation of the mystery after Israel's \line \up0 \expndtw-1\charscalex100 rejection of her King and Kingdom, and that when this purpose is completed God \line \up0 \ex pndtw0\charscalex100 will again take up His dealings with Israel. When this occu rs and the Tribulation \line \up0 \expndtw-2\charscalex100 begins, it will be po ssible to know that the Second Coming will occur within seven \line \up0 \expndt w-3\charscalex100 years. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Its nearness will b e manifested by signs\ul0\nosupersub\cf8\f9\fs24 . In the Olivet discours e Christ \up0 \expndtw-1\charscalex100 declared: "When ye see these things come to pass, know ye that the kingdom of \up0 \expndtw0\charscalex100 God is nigh a t hand. Verily I say unto you, This generation shall not pass away, \line \up0 \ expndtw-1\charscalex100 till all be fulfilled." The condition involved was wheth er or not Israel would accept \up0 \expndtw-3\charscalex100 the Messiah. \par\pa rd\qj \li1800\ri1607\sb263\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex109 \ul 0\nosupersub\cf9\f10\fs24 No one knows the day or hour of His coming\ul0\nosuper sub\cf8\f9\fs24 . "But of that day and hour \line \up0 \expndtw-2\charscalex100 knoweth no man, not the angels of heaven, but my Father only" (Matthew 24:36). \ line \up0 \expndtw0\charscalex102 A careful observer in the time of the Tribulat ion who observes the signs will be \line \up0 \expndtw0\charscalex108 able to kn ow the approximate time of the Lord's coming, as is evident from \line \up0 \exp ndtw0\charscalex104 Scriptures already considered. However, no one will be able to determine the \line \up0 \expndtw0\charscalex102 exact day and hour of the da y in which the Lord will come. A few, like the wise \line \up0 \expndtw0\charsca lex100 virgins will be ready and prepared and watching; others will be caught of f guard \line \up0 \expndtw0\charscalex103 (\ul0\nosupersub\cf12\f13\fs24 Matthe w 25:1-13\ul0\nosupersub\cf8\f9\fs24 ). Among the Gentiles, apparently, the gre at majority will be \line \up0 \expndtw-2\charscalex100 scoffers, like those of Noah's day (\ul0\nosupersub\cf12\f13\fs24 2 Peter 3:3, 4\ul0\nosupersub\cf8\f9\f s24 cf. \ul0\nosupersub\cf12\f13\fs24 Matthew 24:37-39\ul0\nosupersub\cf8\f9\fs 24 ). \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi329 \up0 \expndtw0\char scalex100 As long as the Body of Christ is in the world we can be sure that the second \up0 \expndtw0\charscalex105 coming is at least seven years in the future , for the Scripture plainly predicts \up0 \expndtw-3\charscalex100 seven years o f Tribulation which must precede the Second Coming. \par\pard\ql \li1800\sb0\sl379\slmult0 \par\pard\ql\li1800\sb20\sl-379\slmult0 \up0 \expndtw0\charscalex96 \ul0\nosupersub\cf16\f17\fs48 85\ul0\nosupersub\cf20\f21\fs32 WORDS USED FOR TH E SECOND COMING \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri16 08\sb52\sl-275\slmult0\fi290 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 Several words are used in the Greek New Testament to describe both Christ 's \up0 \expndtw-1\charscalex100 coming in the air for His Body and His Second C oming back to earth to establish \up0 \expndtw0\charscalex104 His Kingdom. Since attempts have been made to make some of these terms \up0 \expndtw0\charscalex10 2 apply exclusively to one or the other of these comings, it is doubly important to \up0 \expndtw-3\charscalex100 know and understand these words. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f 7\fs24 PAROUSIA \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 72\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 585

\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg5 87}{\bkmkend Pg587}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0 \sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri160 8\sb92\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 This is a compound of \ul0\nosupersub\cf9\f10\fs24 para\ul0\nosupersub\cf8\ f9\fs24 , "with," plus \ul0\nosupersub\cf9\f10\fs24 ousia\ul0\nosupersub\cf8\f9\ fs24 , "being," thus denoting a being \line \up0 \expndtw-1\charscalex100 with or a presence. In usage it denotes both an arrival and a consequent \line \up0 \expndtw-2\charscalex100 presence with. Its antonym is \ul0\nosup ersub\cf9\f10\fs24 apousia\ul0\nosupersub\cf8\f9\fs24 , (being away from) a nd is translated \line \up0 \expndtw-1\charscalex100 absence in \ul0\nosupers ub\cf12\f13\fs24 Philippians 2:12\ul0\nosupersub\cf8\f9\fs24 . Parousia is translated in the A.V. \ul0\nosupersub\cf9\f10\fs24 coming\ul0\nosupersub\cf 8\f9\fs24 and \line \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 presence\ul0\nosupersub\cf8\f9\fs24 . It is used in a non-eschatological sense of the coming of Stephanas (\ul0\nosupersub\cf12\f13\fs24 1 \line \up0 \expndtw1\charscalex100 Corinthians 16:7\ul0\nosupersub\cf8\f9\fs24 ), the coming of Tit us (\ul0\nosupersub\cf12\f13\fs24 2 Corinthians 7:6\ul0\nosupersub\cf8\f9\fs24 ) , Paul's bodily presence \line \up0 \expndtw-2\charscalex100 (\ul0\nosupersub\cf 12\f13\fs24 2 Corinthians \up0 \expndtw-2\charscalex100 10:10\ul0\nosupersub\cf 8\f9\fs24 ), Paul's \ul0\nosupersub\cf9\f10\fs24 coming\ul0\nosupersub\cf8\f9\ fs24 and \ul0\nosupersub\cf9\f10\fs24 presence\ul0\nosupersub\cf8\f9\fs24 ( \ul0\nosupersub\cf12\f13\fs24 Philippians 1:26; 2:12\ul0\nosupersub\cf8\f9\fs2 4 ). \par\pard\qj \li1800\ri1607\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex102 Eschatologically it is used seventeen times of the coming of Christ and once of \up0 \expndtw-3\charscalex100 the coming of Antichrist (\ul0\nosupersub\cf12\f1 3\fs24 2 Thess. 2:9\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li2066\sb264\sl276\slmult0 \up0 \expndtw-3\charscalex100 Parousia is used of the coming of Chri st in the following passages: \par\pard\ql \li2270\sb0\sl-276\slmult0 \par\pard\ ql\li2270\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f 10\fs24 Coming\ul0\nosupersub\cf8\f9\fs24 of the Son of man-Matthew 24:3, 27, 3 7, 39. \par\pard\ql \li2264\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 T hey that are Christ's at His \ul0\nosupersub\cf9\f10\fs24 coming\ul0\nosupersub\ cf8\f9\fs24 --1 Corinthians 15:23. \par\pard\qj \li2270\ri2100\sb50\sl-560\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Coming\ul0\nosuper sub\cf8\f9\fs24 of our Lord Jesus Christ-1 Thessalonians 2:19; 3:13; 4:15; 5:23 . \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Coming\ul0\nosupers ub\cf8\f9\fs24 of our Lord--2 Thessalonians 2:1. \par\pard\ql \li2270\sb215\sl276\slmult0 \up0 \expndtw-3\charscalex100 Brightness of His \ul0\nosupersub\cf9\ f10\fs24 coming\ul0\nosupersub\cf8\f9\fs24 --2 Thessalonians 2:8. \par\pard\qj \ li2270\ri2759\sb66\sl-540\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf9\f10\fs24 Coming \ul0\nosupersub\cf8\f9\fs24 of our Lord--James 5:7, 8; 2 Pet er 1: 16; 3:4; 1 John 2:28. \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f1 0\fs24 Coming\ul0\nosupersub\cf8\f9\fs24 of the day of God--2 Peter 3:12. \par\ pard\qj \li1800\ri1608\sb239\sl-276\slmult0\fi278 \up0 \expndtw-2\charscalex100 The attempt has been made by Post-tribulationists and Amillennialists to make \l ine \up0 \expndtw0\charscalex100 all of the above passages refer to one and the same coming of Christ, since the \line \up0 \expndtw-1\charscalex100 same word i s used. This would mean that there is only one coming of the Lord in \line \up0 \expndtw0\charscalex104 the future, which in turn would prove the Pretribulation rapture teaching to be \line \up0 \expndtw0\charscalex100 false. Extreme dispen sationalists, who place the beginning of the mystery Body \line \up0 \expndtw0\c harscalex100 of Christ after Acts 28 also use this argument, since the word \ul0 \nosupersub\cf9\f10\fs24 parousia\ul0\nosupersub\cf8\f9\fs24 does not \line \up 0 \expndtw-2\charscalex100 occur in the Prison epistles of Paul. They argue that the church of the Acts period \line \up0 \expndtw-2\charscalex100 will be raptu red at the end of the Tribulation (but since none of the Acts saints are \line \ up0 \expndtw0\charscalex100 now alive, there would be no one on earth to be rapt ured), and they say that the \line \up0 \expndtw0\charscalex100 Mystery Body sai

nts will either be raptured or out-resurrected (\ul0\nosupersub\cf12\f13\fs24 Ph ilippians 3:11\ul0\nosupersub\cf8\f9\fs24 ) \line \up0 \expndtw-3\charscalex100 before the Tribulation. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex102 However, the fact that \ul0\nosupersub\cf9\f10\fs24 parousia \ul0\nosupersub\cf8\f9\fs24 is used of the coming or presence of \line \up0 \expndtw-2\charscalex100 Stephanas, Titus, Paul, and the anti-christ is proof that it is not a technical term in \line \up0 \expndtw-1\charscalex100 Scripture for a singular coming of C hrist. Since Christ will come for the Body and \line \up0 \expndtw0\charscalex10 5 be present with the Body, and since He will come to earth and be present on \l ine \up0 \expndtw-2\charscalex100 earth, the word \ul0\nosupersub\cf9\f10\fs24 p arousia\ul0\nosupersub\cf8\f9\fs24 can be used with equal fitness for either ev ent. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb153\sl-230\ slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 586 \par\pard\ sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg588}{\bkmke nd Pg588}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\ slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\sl mult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi265 \up0 \expndtw-2\char scalex100 \ul0\nosupersub\cf8\f9\fs24 Vine states: "When used of the return of C hrist, at the Rapture of the Church, it \line \up0 \expndtw-1\charscalex100 sign ifies, not merely His momentary coming for His saints, but His presence with \li ne \up0 \expndtw-2\charscalex100 them from that moment until His revelation and manifestation to the world."\ul0\super\cf22\f23\fs23 516 \par\pard\ql \li1800\sb 0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\charsca lex100 \ul0\nosupersub\cf6\f7\fs24 APOKALUPSIS \par\pard\qj \li1800\ri1608\sb264 \sl-276\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 T his is a compound word of \ul0\nosupersub\cf9\f10\fs24 apo,\ul0\nosupersub\cf8\f 9\fs24 from, plus \ul0\nosupersub\cf9\f10\fs24 kalupto\ul0\nosupersub\cf8\f9\fs 24 , to cover, meaning to \up0 \expndtw-1\charscalex100 uncover or reveal. This word \ul0\nosupersub\cf9\f10\fs24 revelation\ul0\nosupersub\cf8\f9\fs24 is used in a number of different senses in \up0 \expndtw0\charscalex103 the New Testame nt. Vine lists eight.\ul0\super\cf22\f23\fs23 517\ul0\nosupersub\cf8\f9\fs24 The two major uses are for the divine \up0 \expndtw0\charscalex103 impartation o f knowledge (\ul0\nosupersub\cf12\f13\fs24 Ephesians 3:3\ul0\nosupersub\cf8\f9\f s24 ) and the revealing of the Lord Jesus \up0 \expndtw0\charscalex106 Christ at His second coming. Hence, the final book of the Bible is called the \up0 \expnd tw-3\charscalex100 Apocalypse or Revelation of Jesus Christ. \par\pard\qj \li180 0\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \e xpndtw0\charscalex104 Because of its use as the name of the book which sets fort h as none other \up0 \expndtw0\charscalex102 does the Second Coming of Christ, t he attempt has been made to also limit its \up0 \expndtw0\charscalex100 applicat ion to this one event. A concordant study of both the noun and the verb \up0 \ex pndtw0\charscalex103 will show that the word is used of a number of other things besides that of the \up0 \expndtw-2\charscalex100 coming of Christ; hence, any attempt to so limit its use is futile. The word \up0 \expndtw0\cha rscalex103 \ul0\nosupersub\cf9\f10\fs24 Apokalupsis\ul0\nosupersub\cf8\f9\fs24 can apply equally to the revelation of Jesus Christ to the Body as \up0 \expndtw -3\charscalex100 well as to the whole world at His second coming. \par\pard\qj \ li1800\ri1623\sb261\sl-280\slmult0\fi308 \up0 \expndtw0\charscalex100 This word is used of the coming again, either at the Rapture or at the Second \up0 \expndt w-3\charscalex100 Coming, in the following passages: \par\pard\ql \li2587\sb0\sl -276\slmult0 \par\pard\ql\li2587\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex10 0 Luke 17:30: "in the day when the Son of man is \ul0\nosupersub\cf9\f10\fs24 re vealed\ul0\nosupersub\cf8\f9\fs24 ." \par\pard\ql \li2520\sb264\sl-276\slmult0 \ up0 \expndtw-3\charscalex100 1 Corinthians 1:7: "waiting for \ul0\nosupersub\cf9 \f10\fs24 the coming\ul0\nosupersub\cf8\f9\fs24 of our Lord Jesus Christ." \par \pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1612\sb1\sl-280\slmult 0 \up0 \expndtw-1\charscalex100 2 Thessalonians 1:7: "when the Lord Jesus \ul0\n

osupersub\cf9\f10\fs24 shall be revealed\ul0\nosupersub\cf8\f9\fs24 from heaven \up0 \expndtw-2\charscalex100 with His mighty angels." \par\pard\qj \li2520\ri1 626\sb261\sl-280\slmult0 \up0 \expndtw0\charscalex100 1 Peter 1:7: "That the tri al of your faith.. . might be found unto praise and \up0 \expndtw-3\charscalex10 0 honor and glory at \ul0\nosupersub\cf9\f10\fs24 the appearing\ul0\nosupersub\c f8\f9\fs24 of Jesus Christ." \par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\ qj\li2520\ri1614\sb37\sl-260\slmult0 \up0 \expndtw0\charscalex100 1 Peter 1:13: "the grace that is to be brought unto you at the \ul0\nosupersub\cf9\f10\fs24 re velation\ul0\nosupersub\cf8\f9\fs24 of \up0 \expndtw-3\charscalex100 Jesus Chri st." \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1625\sb4\sl-2 80\slmult0 \up0 \expndtw0\charscalex100 1 Peter 4:13: "when His glory \ul0\nosup ersub\cf9\f10\fs24 shall be revealed\ul0\nosupersub\cf8\f9\fs24 , ye may be glad also with \up0 \expndtw-3\charscalex100 exceeding joy." \par\pard\ql \li2520\sb 0\sl-276\slmult0 \par\pard\ql\li2520\sb8\sl-276\slmult0 \up0 \expndtw-3\charscal ex100 Revelation 1:1: "The \ul0\nosupersub\cf9\f10\fs24 Revelation\ul0\nosupersu b\cf8\f9\fs24 of Jesus Christ." \par\pard\qj \li1800\sb0\sl-220\slmult0 \par\pa rd\qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\sb0\sl-220\slmult0 \par\pard \qj\li1800\sb0\sl-220\slmult0 \par\pard\qj\li1800\ri1614\sb71\sl-220\slmult0 \up 0 \expndtw0\charscalex102 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 516\u l0\nosupersub\cf7\f8\fs20 W. E. Vine, \ul0\nosupersub\cf24\f25\fs20 Expository Dictionary of New Testament Words\ul0\nosupersub\cf7\f8\fs20 , (London, Oliphant s; Old Tappan, N.J.: \up0 \expndtw-3\charscalex100 Fleming H. Revell Co., 1952) Vol. I, p. 209. \par\pard\ql \li1800\sb12\sl-230\slmult0 \up0 \expndtw-3\charsca lex100 \ul0\super\cf23\f24\fs19 517\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\ cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., Vol. III, pp. 292, 293. \par\pa rd\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 587 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz446\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g589}{\bkmkend Pg589}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0\fi268 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Closely associated with the truth of the Lord's coming are the following \up0 \expndtw-3\charscalex1 00 passages: \par\pard\ql \li2270\sb0\sl-276\slmult0 \par\pard\ql\li2270\sb11\sl -276\slmult0 \up0 \expndtw-3\charscalex100 Romans 8:18: "the glory that \ul0\nos upersub\cf9\f10\fs24 shall be revealed\ul0\nosupersub\cf8\f9\fs24 in us." \par\ pard\ql \li2270\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Romans 8:19: "\ul0\nosupersub\cf9\f10\fs24 the manifestation\ul0\nosupersub\cf8\f9\fs24 of t he sons of God." \par\pard\ql \li2264\sb0\sl-276\slmult0 \par\pard\ql\li2264\sb8 \sl-276\slmult0 \up0 \expndtw-3\charscalex100 1 Corinthians 3:13: "because it \u l0\nosupersub\cf9\f10\fs24 shall be revealed\ul0\nosupersub\cf8\f9\fs24 by fire ." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280 \slmult0\fi470 \up0 \expndtw0\charscalex103 2 Thessalonians 2:3, 6, 8: "that man of sin \ul0\nosupersub\cf9\f10\fs24 be revealed\ul0\nosupersub\cf8\f9\fs24 ... that he \ul0\nosupersub\cf9\f10\fs24 might be \up0 \expndtw-3\charscalex100 reve aled\ul0\nosupersub\cf8\f9\fs24 in his time... then shall that wicked one \ul0\ nosupersub\cf9\f10\fs24 be revealed\ul0\nosupersub\cf8\f9\fs24 ." \par\pard\ql \ li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7 \fs24 EPIPHANEIA \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1

608\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f 9\fs24 The transliteration of this word is \ul0\nosupersub\cf9\f10\fs24 epiphany \ul0\nosupersub\cf8\f9\fs24 , and means literally "a shining \up0 \expndtw0\char scalex105 forth." It is used of the advent of the Savior when the Word became fl esh (2 \up0 \expndtw0\charscalex100 Timothy 1:10): "But is now made manifest by \ul0\nosupersub\cf9\f10\fs24 the\ul0\nosupersub\cf8\f9\fs24 \ul0\nosupersub\cf 9\f10\fs24 appearing\ul0\nosupersub\cf8\f9\fs24 of our Savior Jesus \up0 \expnd tw-1\charscalex100 Christ;" hence the Feast of Epiphany, commemorating the comin g of the Magi as \up0 \expndtw-2\charscalex100 being the first manifestation of Christ to the Gentiles. \par\pard\ql \li2067\sb0\sl-276\slmult0 \par\pard\ql\li2 067\sb9\sl-276\slmult0 \up0 \expndtw-2\charscalex100 It is also used of the appe aring of Jesus Christ when He comes in the air: \par\pard\qj \li1800\ri1609\sb26 1\sl-280\slmult0\fi470 \up0 \expndtw0\charscalex102 1 Timothy 6:14: "keep this c ommandment... until \ul0\nosupersub\cf9\f10\fs24 the appearing\ul0\nosupersub\cf 8\f9\fs24 of our Lord \up0 \expndtw-3\charscalex100 Jesus Christ." \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi537 \up0 \expndtw0\charscalex100 2 Timoth y 4:1, 8: "who shall judge the quick and the dead at his \ul0\nosupersub\cf9\f10 \fs24 appearing \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 and hi s kingdom ... all them also that love his \ul0\nosupersub\cf9\f10\fs24 appearing \ul0\nosupersub\cf8\f9\fs24 ." \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard \ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 It is also used to p ortray the brightness of His second advent: \par\pard\qj \li1800\sb0\sl-260\slmu lt0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi537 \up0 \expndtw-1\charsca lex100 2 Thessalonians 2:8: "shall destroy with the \ul0\nosupersub\cf9\f1 0\fs24 brightness\ul0\nosupersub\cf8\f9\fs24 of his coming" \up0 \expndtw-3 \charscalex100 (literally, "shall destroy with the epiphaneia of his parousia"). \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1607\sb4\sl-280\s lmult0\fi537\tx2992 \up0 \expndtw-3\charscalex100 Titus \tab \up0 \expndtw-2\cha rscalex100 2:13: "Looking for that blessed hope, and the glorious \ul0\n osupersub\cf9\f10\fs24 appearing \line\up0 \expndtw-2\charscalex100 \ul0\nosupe rsub\cf8\f9\fs24 (epiphaneia of the glory) of the great God and our Savior Jesus Christ." \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\ charscalex105 There is a question of whether the blessed hope is the Rapture and the \up0 \expndtw-2\charscalex100 appearing of the glory is the Second Comi ng, or whether it is to be understood as \up0 \expndtw-1\charscalex100 the bless ed hope, even the appearing of the glory. Although the Rapture and' the \up0 \ex pndtw-1\charscalex100 Second Coming are two separate events involving primarily two separate groups \up0 \expndtw-2\charscalex100 of saints, it should be rememb ered that the Body of Christ will be manifested with \up0 \expndtw-3\charscalex1 00 Christ when He comes in His glory. \par\pard\ql \li1800\sb0\sl-276\slmult0 \p ar\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers ub\cf6\f7\fs24 PHANERO-O \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw -3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Vine says of the word: \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\q l\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb72\sl-230\slmult0 \up0 \expn dtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 588 \par\pard\sect\sectd\fs24\pa perw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg590}{\bkmkend Pg590}\par\pard \qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\ qj\li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\sb0\sl-280\slmult0 \par\pard\qj \li2520\sb0\sl-280\slmult0 \par\pard\qj\li2520\ri1608\sb69\sl-280\slmult0\fi134 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 To be manifested, in th e Scriptural sense of the word, is more than to \line \up0 \expndtw0\charscalex1 05 appear. A person may appear in a false guise or without disclosure of \line \ up0 \expndtw-1\charscalex100 what he truly is; to be manifested is to be reveale d in one's true character; \line \up0 \expndtw-2\charscalex100 this is especia lly the meaning of \ul0\nosupersub\cf9\f10\fs24 phanero-o.\ul0\nosupersub\cf 8\f9\fs24 See, e.g., John \up0 \expndtw-2\charscalex100 3:21; \up0 \expndtw2\charscalex100 1 \par\pard\ql \li2520\sb1\sl-255\slmult0 \up0 \expndtw-3\charsc alex100 Corinthians 4:5; 2 Corinthians 5:10, 11; Ephesians 5:13.\ul0\super\cf22\ f23\fs23 518 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb12\sl

-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The word is used in relation to Christ's future coming as follows: \par\pard\qj \li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\ri1620\sb1\sl-280\slmult0\fi449 \up0 \expn dtw-1\charscalex100 Colossians 3:4: "When Christ, who is our life, shall \ul0\no supersub\cf9\f10\fs24 be manifested\ul0\nosupersub\cf8\f9\fs24 , then shall \up0 \expndtw-3\charscalex100 ye also \ul0\nosupersub\cf9\f10\fs24 be manifested\ul0 \nosupersub\cf8\f9\fs24 with him in glory." \par\pard\qj \li1800\ri1608\sb261\s l-280\slmult0\fi402 \up0 \expndtw0\charscalex105 1 Peter 5:4: "And when the chi ef Shepherd \ul0\nosupersub\cf9\f10\fs24 shall be manifested\ul0\nosupersub\cf8\ f9\fs24 , ye shall \up0 \expndtw-3\charscalex100 receive a crown of glory." \par \pard\qj \li1800\ri1614\sb261\sl-280\slmult0\fi449 \up0 \expndtw0\charscalex100 1 John 3:2: "It doth not yet \ul0\nosupersub\cf9\f10\fs24 appear\ul0\nosupersub\ cf8\f9\fs24 (it has not yet \ul0\nosupersub\cf9\f10\fs24 been manifested\ul0\no supersub\cf8\f9\fs24 ) what we \up0 \expndtw-2\charscalex100 shall be: we know t hat, when he \ul0\nosupersub\cf9\f10\fs24 shall be manifested\ul0\nosupersub\cf8 \f9\fs24 , we shall be like him." \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\p ard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\c f6\f7\fs24 ERCHOMAI \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ ri1608\sb19\sl-270\slmult0\fi305 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf 8\f9\fs24 This is the usual verb meaning to come. It is used quite a number of t imes in \line \up0 \expndtw0\charscalex100 reference to His coming again: \ul0\n osupersub\cf12\f13\fs24 Matthew 23:39; 24:30, 42, 44; 25:13, 31; 26:64; \line \u p0 \expndtw-1\charscalex100 Mark 13:26; Luke 12:40; 18:8; 19:13, 23; 21:27; John 14:3; 21:22, 23; Acts 1:11; \par\pard\li1800\sb12\sl-276\slmult0\fi0\tx3456\tx4 010\tx4832\tx6822\tx8611\tx10106 \up0 \expndtw-2\charscalex100 1 Corinthians\ta b \up0 \expndtw-2\charscalex100 4:5;\tab \up0 \expndtw-2\charscalex100 11:26;\ta b \up0 \expndtw-2\charscalex100 2 Thessalonians\tab \up0 \expndtw-2\charscalex1 00 1:10; Hebrews\tab \up0 \expndtw-2\charscalex100 10:37; Jude\tab \up0 \expnd tw-2\charscalex100 14;\par\pard\ql \li1800\sb0\sl-274\slmult0 \up0 \expndtw-3\ch arscalex100 Revelation 1:4, 7, 8; 3:11; 16:15; 22:7, 12, 20. \par\pard\ql \li180 0\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 CONCLUSION \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\s b10\sl-275\slmult0\fi282 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs 24 After a careful study of the above words, we must conclude that the distincti on \up0 \expndtw0\charscalex100 between the coming of Christ at the time of the Rapture and His coming back to \up0 \expndtw0\charscalex106 earth cannot be esta blished simply by the words that are used. We believe, \up0 \expndtw-1\charscale x100 however, that sufficient evidence has already been given to prove the disti nction \up0 \expndtw-3\charscalex100 between the two comings. \par\pard\ql \li18 00\sb0\sl-391\slmult0 \par\pard\ql\li1800\sb19\sl-391\slmult0 \up0 \expndtw0\cha rscalex97 \ul0\nosupersub\cf16\f17\fs48 86 \ul0\nosupersub\cf20\f21\fs32 OTHER M ILLENNIAL VIEWS \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb16 8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE A MILLENNIAL VIEW \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri15 64\sb19\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 Much has already been said about the Amillennial view as a matt er of \up0 \expndtw-3\charscalex100 necessity in dealing with the fact th at there will be a millennium. As to the \up0 \expndtw-4\charscalex100 h istorical basis for Amillennialism, Berkhof has this to say: \par\pard\ql \li180 0\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\ sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb 84\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\sup er\cf23\f24\fs19 518\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 I bid\ul0\nosupersub\cf7\f8\fs20 ., Vol. I, p. 65. \par\pard\ql \li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 589 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz404\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{

\sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g591}{\bkmkend Pg591}\par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520 \sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\s b0\sl-275\slmult0 \par\pard\qj\li2520\ri1604\sb113\sl-275\slmult0\fi148 \up0 \ex pndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Some Premillenarians have spok en of Amillennialism as a new view and \up0 \expndtw0\charscalex100 as one of th e most recent novelties, but this is certainly not in accord with \up0 \expndtw0 \charscalex100 the testimony of history. The name is new indeed, but the view to which it \up0 \expndtw0\charscalex103 is applied is as old as Christianity. It had at least as many advocates as \up0 \expndtw0\charscalex103 Chiliasm among th e Church Fathers of the second and third centuries, \up0 \expndtw-1\charscalex10 0 supposed to have been the heyday of Chiliasm. It has ever since been the \up0 \expndtw0\charscalex105 view most widely accepted, is the only view that is eith er expressed or \up0 \expndtw0\charscalex100 implied in the great historical Con fessions of the Church, and has always \up0 \expndtw-3\charscalex100 been the pr evalent view in Reformed circles. \ul0\super\cf22\f23\fs23 519 \par\pard\ql \li1 800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 Shedd charges: \par\pard\qj \li2520\ri16 01\sb264\sl-277\slmult0\fi158 \up0 \expndtw0\charscalex101 Premillenarianism was the revival of the pseudo-Jewish doctrine of the \up0 \expndtw-1\charscalex100 Messianic kingdom, as this had been formed in the later periods of Jewish \up0 \ expndtw0\charscalex100 history by a materializing exegesis of the Old Testament .... That it could \up0 \expndtw0\charscalex103 not have been the catholic and r eceived doctrine, as proved by the fact \up0 \expndtw0\charscalex103 that it for ms no part of the Apostles creed, which belongs to this period, \up0 \expndtw0\c harscalex104 and hence by implication is rejected by it .... Alford (On Rev. 20: 4, 5) is \up0 \expndtw0\charscalex102 greatly in error, in saying that "the whol e church for three hundred years \up0 \expndtw0\charscalex107 from the apostle s understood the two resurrections in the literal \up0 \expndtw-3\charsca lex100 premillenarian sense.''\ul0\super\cf22\f23\fs23 520 \par\pard\qj \li1800\ ri1607\sb265\sl-275\slmult0\fi263 \up0 \expndtw0\charscalex104 \ul0\nosupersub\c f8\f9\fs24 While Church History is an important and necessary discipline, it sho uld be \up0 \expndtw0\charscalex105 remembered that Scripture alone is God's Wor d, and that regardless of what \up0 \expndtw0\charscalex100 churches have taught down through the centuries, the Scriptures still remain the \up0 \expndtw0\char scalex100 final court of appeal. We do not ask, "What saith the Apostles creed" (which, by \up0 \expndtw0\charscalex102 the way, was not framed by any of the ap ostles, being a product of the second \up0 \expndtw0\charscalex105 century); or "what saith the Post- or Anti-Nicean Fathers," or "What saith the \up0 \expndtw0 \charscalex100 Westminster, or the Augsburg, or the Helvetic Confession," but, " What saith the \up0 \expndtw0\charscalex100 Scripture." The confessions and the creeds are at variance in many particulars, \up0 \expndtw-1\charscalex100 so tha t they cannot be received as infallible. Christ did not tell the Jews to search \up0 \expndtw-2\charscalex100 the Midrash or the Talmud, but the Scriptures. \pa r\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmul t0\fi306 \up0 \expndtw0\charscalex100 It is a generally acknowledged fact that t here is somewhat of a gap in Church \up0 \expndtw0\charscalex103 History between the Apostles and the early Fathers. Fisher says: "The truth is \up0 \expndtw-1\ charscalex100 that the lives of most of the Apostles, as well as the circumstanc es of their death, \up0 \expndtw0\charscalex100 are involved in the deepest obsc urity.''\ul0\super\cf22\f23\fs23 521\ul0\nosupersub\cf8\f9\fs24 And it must a lso be admitted that the \up0 \expndtw0\charscalex105 early Fathers departed qui te a bit from Pauline doctrine. Most of them taught \up0 \expndtw-1\charscalex10

0 baptismal regeneration. It is conceivable that they could have also departed f rom \up0 \expndtw-2\charscalex100 other Scriptural doctrines. \par\pard\qj \li18 00\ri1609\sb261\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 From the Amil lennialist's standpoint it would seem that Revelation 20:4-6 is the \line \up0 \ expndtw-2\charscalex100 crucial Scripture, for if it can be proved that there ar e in fact two future bodily \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql \li1800\sb172\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\f s20\ul0\super\cf23\f24\fs19 519\ul0\nosupersub\cf7\f8\fs20 Berkhof, \ul0\nosupe rsub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 708. \par\pard\ql \l i1800\sb1\sl-217\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 520\ul0\nosupersub\cf7\f8\fs20 Shedd, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0 \nosupersub\cf7\f8\fs20 ., Vol. II, pp. 642,643. \par\pard\ql \li1800\sb13\sl-23 0\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 521\ul0\nosuper sub\cf7\f8\fs20 Fisher, \ul0\nosupersub\cf24\f25\fs20 History of the Christian Church\ul0\nosupersub\cf7\f8\fs20 , p. 33. \par\pard\ql \li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slm ult0 \up0 \expndtw-2\charscalex100 590 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz387\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g592}{\bkmkend Pg592}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 resurrections separated by one thousa nd years, Amillennialism is proved false. \up0 \expndtw0\charscalex102 Hence, if they can find some other interpretation for this passage they feel that \up0 \e xpndtw0\charscalex106 they have proved their point and that everything else can be dismissed as a \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf9\f10\fs24 pse udo-Jewish materializing exegesis of the Old Testament\ul0\nosupersub\cf8\f9\fs2 4 . \par\pard\qj \li1800\ri1603\sb264\sl-277\slmult0\fi291 \up0 \expndtw-1\chars calex100 Shedd explains this passage as follows. John saw \ul0\nosupersub\cf9\f1 0\fs24 the souls\ul0\nosupersub\cf8\f9\fs24 of them that were \line \up0 \expnd tw0\charscalex106 beheaded. Had John intended to say that the first resurrection was a bodily \line \up0 \expndtw-2\charscalex100 resurrection he would have said that he saw \ul0\nosupersub\cf9\f10\fs24 the bodies\ul0\nosupersub\cf 8\f9\fs24 of them that were \line \up0 \expndtw0\charscalex107 beheaded. Th ey lived and reigned with Christ a thousand years. John says \line \up0 \expndtw -1\charscalex100 nothing about them rising from the dead. Therefore, he states: "The Revelator, in \line \up0 \expndtw0\charscalex103 vision, sees the martyrs a nd other witnesses for Christ as disembodied spirits \line \up0 \expndtw0\charsc alex100 dwelling in paradise, and describes them not as rising, but as 'living and \line \up0 \expndtw0\charscalex100 reigning,' with Christ for a t housand years. This 'living and reigning,' he calls 'the \line \up0 \expndtw-1\c harscalex100 first resurrection.'\u8221?\ul0\super\cf22\f23\fs23 522\ul0\nosupe rsub\cf8\f9\fs24 The reign of the martyrs for one thousand years he \line \up0 \expndtw0\charscalex102 describes as a "reign in the heavenly paradi se with Christ in His spiritual reign, \line \up0 \expndtw0\charscalex103 during that remarkable period of the triumph of the gospel upon earth which is \line \ up0 \expndtw-2\charscalex100 denominated the millennium.''\ul0\super\cf22\f23\fs 23 523\ul0\nosupersub\cf8\f9\fs24 Regeneration is a spiritual resurrection an d the \line \up0 \expndtw0\charscalex100 millennium is now taking place in heave

n, according to this view. And only those \line \up0 \expndtw0\charscalex104 who have shown eminent devotion and spirituality, even unto martyrdom, are \line \u p0 \expndtw-3\charscalex100 sharing this millennial reign in heaven at the prese nt time. \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi312 \up0 \expndtw0\c harscalex100 Shedd continues his exposition: "In Revelation 20:5, it is said tha t 'the rest of \line \up0 \expndtw0\charscalex100 the dead lived not again until the thousand years were finished.' The remainder \line \up0 \expndtw0\charscale x100 of the believing dead do not 'live \up0 \expndtw0\charscalex100 (and reign with Christ)' until the final \par\pard\qj \li1800\ri1606\sb6\sl-273 \slmult0 \up0 \expndtw-1\charscalex100 consummation at the end of the world. The martyrs are honored above the mass \up0 \expndtw-1\charscalex100 of believers, by a co-reign with the Redeemer during the millennium. The church \up0 \expndtw1\charscalex100 generally does not participate in the triumph of its Head until after the millennium \up0 \expndtw-3\charscalex100 and final judgment.\u8221?\ul 0\super\cf22\f23\fs23 524 \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\l i1800\ri1608\sb2\sl-280\slmult0\fi263 \up0 \expndtw0\charscalex104 \ul0\nosupers ub\cf8\f9\fs24 We cannot accept this so-called spiritualized interpretation for the following \up0 \expndtw-2\charscalex100 reasons. \par\pard\qj \li1800\ri1607 \sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex105 1. John seeing the soul s instead of the bodies of the martyrs is not a valid \up0 \expndtw0\charscalex1 02 argument. Soul is often used in Scripture for the person, whether embodied or \up0 \expndtw-2\charscalex100 disembodied (cf. \ul0\nosupersub\cf12\f13\fs24 Ac ts 27:37)\ul0\nosupersub\cf8\f9\fs24 . Even if soul is taken to mean a disembodi ed soul, it \up0 \expndtw-1\charscalex100 could just as well be understood in th e sense that John saw them as such as the \up0 \expndtw-3\charscalex100 subjects of the resurrection which was about to take place. \par\pard\qj \li1800\ri1608\ sb6\sl-275\slmult0\fi273 \up0 \expndtw-1\charscalex100 2. While it is true that Scripture speaks of regeneration as a giving of life and a \line \up0 \expndtw0\ charscalex103 quickening from the dead, it is doubtful that it ever uses the wor d \ul0\nosupersub\cf9\f10\fs24 resurrection \line \up0 \expndtw0\charscalex103 \ ul0\nosupersub\cf8\f9\fs24 (which means a standing upright) for regenerati on. Theologians use the \line \up0 \expndtw0\charscalex102 expression \ul0\no supersub\cf9\f10\fs24 spiritual resurrection\ul0\nosupersub\cf8\f9\fs24 , but th e Bible does not. Resurrection refers to \line \up0 \expndtw-2\charscalex100 the body. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\sl mult0 \par\pard\ql\li1800\ri4581\sb223\sl-230\slmult0 \up0 \expndtw-2\charscalex 100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 522\ul0\nosupersub\cf7\f8\f s20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 643. \l ine \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 523\ul0\nosupersub\cf 7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 6 44. \line \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 524\ul0\nosuper sub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 . , p. 645. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 591 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz438\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g593}{\bkmkend Pg593}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1605\sb113\sl-275\slmult0\fi268 \up0 \ex

pndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 3. This view has only the emine ntly spiritual and devoted saints living and \up0 \expndtw0\charscalex100 reigni ng with Christ at the present time. This must then mean that the remainder \up0 \expndtw0\charscalex108 of those saints who have died are not living. Does this mean that all of the \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf9\f10\fs24 a verage saints\ul0\nosupersub\cf8\f9\fs24 are spiritually dead or unconscious, a nd only the eminent ones \up0 \expndtw-3\charscalex100 are spiritually alive? Wh at other conclusion can be drawn? \par\pard\qj \li1800\ri1608\sb0\sl-280\slmult0 \fi268 \up0 \expndtw0\charscalex106 4. John saw these dead as a completed compan y at the beginning of the \line \up0 \expndtw0\charscalex100 thousand years and the first resurrection as an event. This view makes the first \line \up0 \expndt w0\charscalex100 resurrection a long process which has already lasted almost two millennia, and \line \up0 \expndtw0\charscalex103 has the martyrs of the entire dispensation reigning anywhere from one year to \line \up0 \expndtw-1\charscale x100 two thousand years, whereas the Bible has them all reigning for the same pe riod \line \up0 \expndtw-3\charscalex100 of time. \par\pard\qj \li1800\ri1605\sb 0\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 5. Since this view states th at only the martyrs share in the first resurrection, \up0 \expndtw0\charscalex10 2 and that the first resurrection is synonymous with regeneration, what are we t o \up0 \expndtw0\charscalex104 do with all of the non-martyrs who have been rege nerated? If regeneration is \up0 \expndtw0\charscalex104 resurrection then all w ho have been regenerated must have experienced this \up0 \expndtw-2\charscalex10 0 spiritual resurrection. How then can it be limited to just the martyrs? \par\p ard\qj \li1800\ri1607\sb0\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex102 6. A lso, since this view states that only martyrs share in the first resurrection \u p0 \expndtw0\charscalex105 which is spiritual, and all the remainder of the Chur ch must await the second \up0 \expndtw0\charscalex100 resurrection which is bodi ly, how are we to understand the statement: "Blessed \up0 \expndtw0\charscalex10 2 and holy is he that hath part in the first resurrection: on such the second de ath \up0 \expndtw0\charscalex102 hath no power?" The plain implication is that t he second death will have power \up0 \expndtw0\charscalex105 over those who do n ot share in the first resurrection. But we are forced by A-\line \up0 \expndtw0\ charscalex104 millennialism to believe that the great majority of the members of the Body of \up0 \expndtw-3\charscalex100 Christ will have no part in the first resurrection. \par\pard\qj \li1800\ri1608\sb0\sl-275\slmult0\fi335 \up0 \expndt w0\charscalex102 7. A further self-contradiction in this type of interpretation is seen in the fact \up0 \expndtw-2\charscalex100 that those who are in the firs t resurrection are excluded from those in the second. \up0 \expndtw0\charscalex1 06 "The rest of the dead" excludes those who are in the first resurrection. If t he \up0 \expndtw-1\charscalex100 second resurrection is bodily, then the m artyrs are excluded from a bodily \up0 \expndtw-2\charscalex100 resurrectio n. \par\pard\qj \li1800\ri1549\sb0\sl-276\slmult0\fi335 \up0 \expndtw0\charscale x104 8. The Amillennialists cannot give a satisfactory explanation of o ther \line \up0 \expndtw0\charscalex100 concommitants of this first resurrection . For one thing, Satan is said to be bound \line \up0 \expndtw-1\charscalex100 a nd cast into the abyss for a thousand years "that he should deceive the nations \line \up0 \expndtw0\charscalex102 no more." The only explanation of this that S hedd gives is this: "The binding of \line \up0 \expndtw-2\charscalex100 Satan, he (Augustine) says, is spiritual, and the reign of Christ on earth is \line \up0 \expndtw0\charscalex100 spiritual.''\ul0\super\cf22\f23\fs23 525\u l0\nosupersub\cf8\f9\fs24 The New Testament epistles flatly contradict the id ea that Satan is \line \up0 \expndtw0\charscalex108 now bound in any sense of th e word. Peter surely knew nothing about this \line \up0 \expndtw0\charscalex103 spiritual binding of Satan when he wrote: "Be sober, be vigilant; because your \ line \up0 \expndtw0\charscalex106 adversary the devil, as a roaring lion, walket h about, seeking whom he may \line \up0 \expndtw-3\charscalex100 devour" (1 Pete r 5:8). And Paul declares that Satan is "the prince of the power of \line \up0 \expndtw0\charscalex100 the air, the spirit that NOW worketh in the children of disobedience" (Ephesians \line \up0 \expndtw0\charscalex102 2:2), and that the spiritual warfare of the believer is not against flesh and blood \line \up0 \exp

ndtw0\charscalex100 but against the wiles of the devil and all of his cosmocrats (\ul0\nosupersub\cf12\f13\fs24 Ephesians 6:11, 12\ul0\nosupersub\cf8\f9\fs24 ). \line \up0 \expndtw-1\charscalex100 And the Book of Revelation itself indicates that sometime between John's writing \line \up0 \expndtw0\charscalex103 of it a nd the events portrayed in Chapter 20 Satan is not only not bound but is \line \ up0 \expndtw0\charscalex100 displaying perhaps the greatest effort he has ever m ade when he wages war in \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li 1800\sb52\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ ul0\super\cf23\f24\fs19 525\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25 \fs20 lbid\ul0\nosupersub\cf7\f8\fs20 ., pp. 645,646. \par\pard\ql \li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30 \sl-230\slmult0 \up0 \expndtw-2\charscalex100 592 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz443\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g594}{\bkmkend Pg594}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 heaven and is cast out into the earth (\ul0\nosupersub\cf12\f13\fs24 Revelation 12:7-12\ul0\nosupersub\cf8\f9\fs24 ). It is very difficult to \line \up0 \expndtw0\charscalex100 understand how any o ne who has read the history of the past nineteen hundred \line \up0 \expndtw0\ch arscalex105 years, or for that matter, for the past nineteen years, could accept a doctrine \line \up0 \expndtw0\charscalex102 which necessitates the belief tha t Satan has been bound all of these centuries \line \up0 \expndtw0\charscalex100 and is no longer able to deceive the nations; and yet, this is what Amillennial ists \line \up0 \expndtw-3\charscalex100 must believe. \par\pard\qj \li1800\ri16 04\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 9. The Amillennial v iew raises havoc with the chronology of Revelation. \up0 \expndtw0\charsc alex100 Regardless of the symbolical language of the book, when things are relat ed in a \up0 \expndtw-2\charscalex100 certain order of occurrence, no one has th e right to change that order. The fact of \up0 \expndtw-2\charscalex100 the matt er is that in Revelation the simple order of events is as follows: \par\pard\ql \li2520\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 The Second Coming of Ch rist \par\pard\ql \li2520\ri3463\sb0\sl-280\slmult0 \up0 \expndtw-3\charscalex10 0 The battle or Armageddon \line \up0 \expndtw-3\charscalex100 The binding of Sa tan \line \up0 \expndtw-3\charscalex100 The first resurrection \line \up0 \expnd tw-3\charscalex100 The Millennium \par\pard\ql \li2520\sb1\sl-232\slmult0 \up0 \ expndtw-3\charscalex100 The Second Resurrection \par\pard\ql \li2520\ri5323\sb9\ sl-280\slmult0 \up0 \expndtw-3\charscalex100 The Final Rebellion and Doom of Sat an \up0 \expndtw-3\charscalex100 The Great White Throne Judgment \line \up0 \exp ndtw-3\charscalex100 The New Creation \par\pard\qj \li1800\ri1608\sb6\sl-273\slm ult0\fi268 \up0 \expndtw0\charscalex100 The Amillennialist must place the bindin g of Satan, the first resurrection, and \up0 \expndtw-1\charscalex100 the Millen nium at the Cross. Such handling of this inspired portion of God's Word \up0 \ex pndtw0\charscalex100 should convince any sincere person that there is something radically wrong with \up0 \expndtw-3\charscalex100 any system of interpretation which necessitates such action. \par\pard\qj \li1800\ri1608\sb6\sl-275\slmult0\f i268 \up0 \expndtw-2\charscalex100 10. The treatment of other passages is equall y unsatisfactory. For example, on \up0 \expndtw0\charscalex100 the passage: "in the regeneration when the Son of man shall sit in the throne of \up0 \expndtw-1\

charscalex100 his glory, ye also shall sit upon twelve thrones, judging the twel ve tribes of Israel" \up0 \expndtw-1\charscalex100 (Matthew 19:28), Shedd simply makes the dogmatic statement: "This certainly is \up0 \expndtw0\charscalex100 t o be interpreted metaphorically, not literally.''\ul0\super\cf22\f23\fs23 526\ul 0\nosupersub\cf8\f9\fs24 Metaphorically, when is the \up0 \expndtw-1\chars calex100 "when" of this verse? What is the regeneration? Who is the Son of man? What is \up0 \expndtw0\charscalex103 the throne of His glory? What does it mean to sit or to judge? and who are the \up0 \expndtw-1\charscalex100 twelve tribes of Israel? One would probably find as many interpretations as there \up0 \expndt w0\charscalex102 are interpreters, simply because any interpretation other than the literal leaves \up0 \expndtw-3\charscalex100 one to his own imagination. \pa r\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 COMMON GROUND BETWEEN PREAND AMILLENNIALISM \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\fs24 Both systems recognize that the preaching of the gospel will not result in the \up0 \expndtw-3\charscalex100 conversion of the world. Says Berkhof: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1603\sb10\sl-275\slmult0 \up0 \expndtw0\charscalex100 The fundamental idea of the doctrine (Post-Millennialism), that the whole \up0 \expn dtw0\charscalex100 world will be gradually won for Christ... so that the Church will experience \line \up0 \expndtw-2\charscalex100 a season of unexampled prosp erity, \ul0\nosupersub\cf9\f10\fs24 just before the coming of the Lord\ul0\nosup ersub\cf8\f9\fs24 , --is \up0 \expndtw0\charscalex104 not in harmony with th e picture of the end of the ages found in \up0 \expndtw-3\charscalex100 Scripture.\ul0\super\cf22\f23\fs23 527 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb113\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\supe r\cf23\f24\fs19 526\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ib id\ul0\nosupersub\cf7\f8\fs20 ., p. 644. \par\pard\ql \li1800\sb10\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 527\ul0\nosupersub\cf7\ f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs 20 ., p. 718. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\ sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscal ex100 593 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz425\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g595}{\bkmkend Pg595}\par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800 \sb0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\s b0\sl-280\slmult0 \par\pard\qj\li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 619\sb69\sl-280\slmult0\fi312 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 Both agree that conditions in the world will grow worse and worse as the end \up0 \expndtw-3\charscalex100 of the age approaches. Berkhof states: \par\pa rd\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1603\sb10\sl-275\slmult0\ fi76 \up0 \expndtw-2\charscalex100 It (the Bible) stresses the fact that the tim e immediately preceding the end \up0 \expndtw0\charscalex107 will be a time of g reat apostasy, of tribulation and persecution, a time \up0 \expndtw0\charscalex1 06 when the faith of many will wax cold, and when they who are loyal to \up0 \ex pndtw0\charscalex103 Christ will be subjected to bitter sufferings, and will in some cases even \up0 \expndtw-3\charscalex100 seal their confession with their b lood.\ul0\super\cf22\f23\fs23 528 \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\p ard\qj\li1800\ri1608\sb20\sl-270\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0

\nosupersub\cf8\f9\fs24 Both agree that the coming of Christ is possible in the near future. Here the \up0 \expndtw0\charscalex104 agreement would be more with Posttribulationists, for both would say that the \up0 \expndtw-3\charscalex100 s igns which are omens of His coming must first be fulfilled. \par\pard\ql \li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb10\sl-276\slmult0 \up0 \expndtw-3\char scalex100 \ul0\nosupersub\cf6\f7\fs24 THE POSTMILLENNIAL VIEW \par\pard\qj \li18 00\ri1588\sb264\sl-276\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupers ub\cf8\f9\fs24 Briefly stated, the Postmillennial view is the belief tha t the church of this \up0 \expndtw0\charscalex103 dispensation will finally convert the world and thus bring in so-called millennial \up0 \expndtw-1\charsca lex100 blessings, after which Christ will return, bring an end to the world, and then bring \up0 \expndtw0\charscalex104 in the consummation through a general r esurrection and a general judgment. \up0 \expndtw-1\charscalex100 Postmillennial ists differ on certain details, but all agree that there will be a \ up0 \expndtw-2\charscalex100 millennium on earth before the second coming of Chr ist. Hodge states his type of \up0 \expndtw-3\charscalex100 Postmillennialism in these words: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1605 \sb10\sl-275\slmult0 \up0 \expndtw-1\charscalex100 Prophecy sheds a sufficiently clear light on the future to teach us, not only \line \up0 \expndtw0\charscalex 100 that this alternation is to continue to the end (alternation between times o f \line \up0 \expndtw-1\charscalex100 depression and seasons of exaltation and p rosperity), but, more definitely, \line \up0 \expndtw0\charscalex100 that before the second coming of Christ there is to be a time of great and \line \up0 \expn dtw-1\charscalex100 long continued prosperity, to be followed by a seaso n of decay and \line \up0 \expndtw-1\charscalex100 suffering, so that when th e Son of man comes he shall hardly find faith on \line \up0 \expndtw0\charscalex 100 the earth. It appears from passages already quoted that all nations are to \ line \up0 \expndtw0\charscalex100 be converted; that the Jews are to be brought in and reingrafted into their \line \up0 \expndtw0\charscalex106 own olive tree; and that their restoration is to be the occasion and the \line \up0 \expndtw-2\ charscalex100 cause of a change from death unto life; that is, analogous to the change of \line \up0 \expndtw0\charscalex106 a body mouldering in the grave to o ne instinct with joyous activity and \line \up0 \expndtw-1\charscalex100 power. Of this period the ancient prophets speak in terms adapted to raise \line \up0 \ expndtw0\charscalex106 the hopes of the Church to the highest pitch .... This pe riod is called a \line \up0 \expndtw-1\charscalex100 millennium because in Revel ation it is said to last for a thousand years, an \line \up0 \expndtw-1\charscal ex100 expression which is perhaps generally understood literally. Some however \ line \up0 \expndtw-1\charscalex100 think it means a protracted season of indefin ite duration, as when it is said \line \up0 \expndtw0\charscalex100 that one day is with the Lord as a thousand years. Others, assuming that \line \up0 \expndtw 0\charscalex103 in the prophetic language a day stands for a year, assume that t he so-\line \up0 \expndtw0\charscalex102 called millennium is to last three hund red and sixty-five thousand years. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\ pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pa rd\ql\li1800\sb173\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\ f24\fs20\ul0\super\cf23\f24\fs19 528\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub \cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 718. \par\pard\ql \li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 594 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz340\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s

p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g596}{\bkmkend Pg596}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1613\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 During this period, be it longer or s horter, the Church is to enjoy a season \line \up0 \expndtw-2\charscalex100 of p eace, purity, and blessedness such as it has never yet experienced.\ul0\super\cf 22\f23\fs23 529 \par\pard\ql \li2064\sb0\sl-276\slmult0 \par\pard\ql\li2064\sb11 \sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Strong , another Postmillennialist, states his belief: \par\pard\qj \li2520\ri1591\sb26 4\sl-276\slmult0 \up0 \expndtw0\charscalex100 We may therefore best interpret Re velation 20:4-10 as teaching in highly \line \up0 \expndtw-1\charscalex100 figur ative language, not a preliminary resurrection of the body, in the case \line \u p0 \expndtw0\charscalex106 of departed saints, but a period in the later days of the church militant \line \up0 \expndtw0\charscalex100 when, under special infl uence of the Holy Ghost, the spirit of the martyrs \line \up0 \expndtw-1\charsca lex100 shall appear again, true religion be greatly quickened and revived, and t he \line \up0 \expndtw0\charscalex102 members of Christ's churches become so con scious of their strength in \line \up0 \expndtw-2\charscalex100 Christ that th ey shall, to an extent unknown before, triumph over the \line \up0 \exp ndtw-1\charscalex100 powers of evil both within and without .... In short, we ho ld that Revelation \line \up0 \expndtw-2\charscalex100 20:4-10 does not describe the events commonly called the second advent \line \up0 \expndtw0\charscalex100 and resurrection, but rather describes great spiritual changes in the later \li ne \up0 \expndtw0\charscalex100 history of the church, which are typical of, and , preliminary to, the second \line \up0 \expndtw0\charscalex104 advent and resur rection, and therefore, after the prophetic method, are \line \up0 \expndtw0\cha rscalex105 foretold in language literally applicable only to those final events \line \up0 \expndtw-3\charscalex100 themselves.\ul0\super\cf22\f23\fs23 530 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1606\sb14\sl273\slmult0\fi349 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Stro ng states: "our own interpretation of Revelation 20:1-10 was first given for \li ne \up0 \expndtw0\charscalex102 substance, by Whitby.''\ul0\super\cf22\f23\fs23 531\ul0\nosupersub\cf8\f9\fs24 Daniel Whitby (1638-1726), a Unitarian minist er, is \line \up0 \expndtw0\charscalex102 generally credited as the inventor of the Postmillennial view. Walvoord says of \line \up0 \expndtw-3\charscalex100 hi m: \par\pard\qj \li2520\ri1599\sb265\sl-276\slmult0 \up0 \expndtw0\charscalex100 He was a liberal and a freethinker, untrammelled by traditions or previous \lin e \up0 \expndtw0\charscalex102 conceptions of the church. His views on the mille nnium would probably \line \up0 \expndtw0\charscalex103 have never been perpetua ted if they had not been so well keyed to the \line \up0 \expndtw0\charscalex100 thinking of the times. The rising tide of intellectual freedom, science, and \l ine \up0 \expndtw0\charscalex100 philosophy, coupled with humanism, had enlarged the concept of human \line \up0 \expndtw0\charscalex105 progress and painted a bright picture of the future. Whitby's views of a \line \up0 \expndtw-2\charscal ex100 coming golden age for the church was just what people wanted to hear.\ul0\ super\cf22\f23\fs23 532 \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1 800\ri1577\sb7\sl-277\slmult0\fi295 \up0 \expndtw-1\charscalex100 \ul0\nosupersu b\cf8\f9\fs24 Postmillennialism has suffered great set-backs in the face of two World Wars, \line \up0 \expndtw-2\charscalex100 continuing cold wars, threats of nuclear destruction of the human race, and \line \up0 \expndtw-1\cha rscalex100 environmental pollution. The world at large is very pessimistic about the future of \line \up0 \expndtw-1\charscalex100 the human race. However, ther e are those in liberal Christian circles who are still \line \up0 \expndtw0\char scalex102 entertaining the hope of bringing about utopian conditions through ecu menism \line \up0 \expndtw-1\charscalex100 and their activist movements of forcibly overthrowing the establishment and \line \up0 \expndtw0\charscalex1 02 bringing in a new social order. Marxianism, operating on the princi ple of \line \up0 \expndtw0\charscalex102 dialectical materialism, hopes to bri

ng about a synthesis which will produce the \par\pard\ql \li1800\sb0\sl-230\slmu lt0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb22\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs1 9 529\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\u l0\nosupersub\cf7\f8\fs20 . Vol. III, p. 858. \par\pard\ql \li1800\ri4125\sb0\sl -240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 530\ul0\nosu persub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub \cf7\f8\fs20 ., p. 1013. \line \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24 \fs19 531\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 lbid\ul0\nos upersub\cf7\f8\fs20 ., p. 1014. \par\pard\qj \li1800\ri1641\sb0\sl-240\slmult0 \ up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs19 532\ul0\nosupersub\cf7\f8\f s20 John F. Walvoord, \u8220?\ul0\nosupersub\cf24\f25\fs20 The Millennial Issue in Modern Theology\ul0\nosupersub\cf7\f8\fs20 ,\u8221? \ul0\nosupersub\cf24\f25 \fs20 Bibliotheca Sacra, \ul0\nosupersub\cf7\f8\fs20 106:44, January, \line \up0 \expndtw-4\charscalex100 1948. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb221\sl-230\slmult0 \up0 \expndtw-2\charscalex100 595 {\shp {\*\shpinst\shpleft1800\shptop13147\shpright4680\shpbottom13167\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz383\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g597}{\bkmkend Pg597}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 same results. Neither of these system s can be called Postmillennialism, for they \up0 \expndtw-1\charscalex100 are no t based upon the Bible and have no place for the second coming of Christ. \up0 \ expndtw0\charscalex103 But they do represent the vain hope of mankind that man w ill finally be able to \up0 \expndtw-3\charscalex100 bring about millennial cond itions apart from Christ. \par\pard\ql \li2068\sb265\sl-276\slmult0 \up0 \expndt w-3\charscalex100 The Postmillennial view must be rejected for the following rea sons: \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1615\sb1\sl280\slmult0\fi254 \up0 \expndtw-2\charscalex100 1. Its advocates admit that it was first taught in the seventeenth century. It is \up0 \expndtw-1\charscalex100 surely not taught in Scripture. Scripture must be allegorized and spiritualized and \up0 \expndtw-2\charscalex100 distorted to make it fit in with this scheme. \par\pard\qj \li1800\ri1623\sb261\sl-280\slmult0\fi300 \up0 \expndtw-1\charscal ex100 2. The Scripture indicates that just the opposite conditions will exist in the last \up0 \expndtw-2\charscalex100 days: perilous times, apostasy, etc. (\u l0\nosupersub\cf12\f13\fs24 1 Timothy 4:1-3; 2 Timothy 3:1-13\ul0\nosupersub\cf8 \f9\fs24 ). \par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\s b19\sl-270\slmult0\fi268 \up0 \expndtw-2\charscalex100 3. The Scriptures are made ridiculous. Just as an example, consider the \line \up0 \expndtw0\c harscalex103 binding of Satan for a thousand years in the abyss that he should d eceive the \line \up0 \expndtw-2\charscalex100 nations no more (\ul0\nosupers ub\cf12\f13\fs24 Revelation 20:2, \up0 \expndtw-2\charscalex100 3\ul0\nosupersu b\cf8\f9\fs24 ). What does this mean? According to \par\pard\ql \li1800\sb 6\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Matthew Henry: \par\pard\qj \li25 20\sb0\sl-273\slmult0 \par\pard\qj\li2520\ri1599\sb14\sl-273\slmult0 \up0 \expnd tw0\charscalex102 A prophecy of the binding of Satan for a certain time, in whic h he should \up0 \expndtw-2\charscalex100 have much less power and the church mu ch more peace than before. The \up0 \expndtw-2\charscalex100 power of Satan was broken in part by the setting up of the gospel kingdom \up0 \expndtw0\charscalex

100 in the world; it was further reduced by the empires becoming Christian; it \ up0 \expndtw0\charscalex104 was yet further broken by the downfall of mystical B abylon; but still this \up0 \expndtw0\charscalex104 serpent had many heads, and, when one is wounded, another has life \up0 \expndtw-3\charscalex100 remaining i n it.\ul0\super\cf22\f23\fs23 533 \par\pard\ql \li2067\sb0\sl-276\slmult0 \par\p ard\ql\li2067\sb9\sl-276\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f8\f9\fs24 4. Postmillennialism has no Scripture to support its teaching. Chafer states: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1604\sb10 \sl-275\slmult0 \up0 \expndtw0\charscalex100 Doubtless the stress upon Bible Stu dy of the present century has served \up0 \expndtw0\charscalex103 to uncover the unscriptural character of this system. Its advocates have \up0 \expndtw-1\chars calex100 not been able to meet the challenge made to them to produce one \up0 \expndtw0\charscalex100 Scripture which teaches a millennium before th e advent of Christ, or that \up0 \expndtw-3\charscalex100 teaches an advent of C hrist after the millennium.\ul0\super\cf22\f23\fs23 534 \par\pard\ql \li1800\sb0 \sl-379\slmult0 \par\pard\ql\li1800\sb21\sl-379\slmult0 \up0 \expndtw0\charscale x97 \ul0\nosupersub\cf16\f17\fs48 87\ul0\nosupersub\cf20\f21\fs32 THE RESURRECT ION OF THE BODY \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri16 08\sb52\sl-275\slmult0\fi275 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f 9\fs24 Although most of the world religions have taught the existence of the sou l after \line \up0 \expndtw0\charscalex100 death, Christianity is unique in its teaching of the resurrection of the body. Many \line \up0 \expndtw0\charscalex10 3 religions have taught that the body is a prison of the soul, that the body is evil, \line \up0 \expndtw0\charscalex103 that it is the cause of sin, and that r edemption consists in being freed from the \line \up0 \expndtw-1\charscalex100 b ody. All of this is contrary to Scriptural teaching concerning man. Apart from h is \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb173\sl-230\slmu lt0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs1 9 533\ul0\nosupersub\cf7\f8\fs20 Matthew Henry, \ul0\nosupersub\cf24\f25\fs20 A n Exposition of the Old and New Testament \ul0\nosupersub\cf7\f8\fs20 (New York: Fleming H. Revell Co., N. \par\pard\ql \li1800\sb1\sl-217\slmult0 \up0 \expndtw -3\charscalex100 D.), Vol. VI, Revelation, Chapter 20. \par\pard\ql \li1800\sb13 \sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 534\ul0\n osupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit.,\ul0\nosup ersub\cf7\f8\fs20 Vol. IV, p. 281. \par\pard\ql \li10137\sb0\sl-230\slmult0 \pa r\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \u p0 \expndtw-2\charscalex100 596 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz380\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g598}{\bkmkend Pg598}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 body man is an incomplete being. God' s salvation provides redemption not only \line \up0 \expndtw0\charscalex105 for the soul, but for the body also. Believers already possess the salvation or \lin e \up0 \expndtw-2\charscalex100 redemption of their soul, but they are waiting f or the redemption of the Body. This \line \up0 \expndtw0\charscalex106 redemptio n of the Body will be realized in resurrection at the time of Christ's \line \up 0 \expndtw-3\charscalex100 coming. \par\pard\qj \li1800\ri1609\sb261\sl-280\slmu lt0\fi268 \up0 \expndtw0\charscalex108 In this chapter we shall look first at th

e Fact of the resurrection and then \up0 \expndtw-3\charscalex100 consider the N ature of the resurrection body. \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \ expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE FACT OF THE RESURRECTION \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\s lmult0\fi268 \up0 \expndtw0\charscalex108 \ul0\nosupersub\cf8\f9\fs24 The major teaching on this subject is to be found in the New Testament \line \up0 \expndt w-1\charscalex100 Scriptures. We read that our Savior Jesus Christ "hath abolish ed death, and hath \line \up0 \expndtw0\charscalex100 brought life and incorrupt ibility to light through the gospel" (2 Timothy 1:10). The \line \up0 \expndtw0\ charscalex100 great central truth of the New Testament is the resurrection of Ch rist, apart from \line \up0 \expndtw0\charscalex100 which His death would have n o saving significance. By His resurrection from the \line \up0 \expndtw0\charsca lex103 dead He abolished death. The word \ul0\nosupersub\cf9\f10\fs24 abolished\ ul0\nosupersub\cf8\f9\fs24 (katargeo) is the same word as \line \up0 \expndtw-1 \charscalex100 used in 1 Corinthians 15:26: "The last enemy \ul0\nosupersub\cf9\ f10\fs24 to be destroyed\ul0\nosupersub\cf8\f9\fs24 is death." It means \line \ up0 \expndtw0\charscalex100 to render inoperative or rob a thing of its power. C hrist arose having the keys of \line \up0 \expndtw0\charscalex102 hades and of d eath (\ul0\nosupersub\cf12\f13\fs24 Revelation 1:18\ul0\nosupersub\cf8\f9\fs24 ) . He rendered death inoperative when He \line \up0 \expndtw0\charscalex106 arose and He will yet render it so in behalf of all of the saved when they are \line \up0 \expndtw-2\charscalex100 raised. \par\pard\ql \li1800\sb0\sl-276\slmult0 \p ar\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers ub\cf6\f7\fs24 Old Testament Teaching Concerning Resurrection \par\pard\qj \li18 00\ri1607\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 \ul0\nosupersu b\cf9\f10\fs24 Prophecies concerning the resurrection of Christ\ul0\nosuper sub\cf8\f9\fs24 . Paul declares: "For I \up0 \expndtw0\charscalex100 deliver ed unto you first of all that which I also received, how that Christ died for \u p0 \expndtw0\charscalex102 our sins according to the scriptures; and that he was buried, and that he arose \up0 \expndtw0\charscalex100 again the third day acco rding to the scriptures" (1 Corinthians 15:3, 4). Thus it is \up0 \expndtw0\char scalex104 clear that His resurrection was the subject of Old Testament prophecy. Peter \up0 \expndtw-3\charscalex100 quotes from Psalms 16:8 and explains: \par\ pard\qj \li2520\ri1608\sb265\sl-275\slmult0 \up0 \expndtw-1\charscalex100 Theref ore being a prophet, and knowing that God had sworn with an oath \up0 \expndtw0\ charscalex102 to him, that of the fruit of his loins, according to the flesh, he would raise \up0 \expndtw0\charscalex102 up Christ to sit on his throne; he seeing this before spake of the \up0 \expndtw0\charscalex100 resurrect ion of Christ, that his soul was not left in hades, neither his flesh \up0 \expn dtw-3\charscalex100 did see corruption (Acts 2:30, 31). \par\pard\qj \li1800\sb0 \sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi360 \up0 \expnd tw0\charscalex100 Paul quoted from both Psalm 16 and Psalm 2 in preaching the re surrection: \up0 \expndtw-2\charscalex100 "God hath fulfilled the same unto us t heir children, in that he hath raised up Jesus \up0 \expndtw0\charscalex100 agai n; as it is also written in the second Psalm, Thou art my Son, this day have I \ up0 \expndtw-3\charscalex100 begotten thee" (Acts 13:33-37). See also \ul0\nosup ersub\cf12\f13\fs24 Acts 26:6-8. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pa rd\qj\li1800\ri1608\sb2\sl-280\slmult0\fi367 \up0 \expndtw-1\charscalex100 \ul0\ nosupersub\cf9\f10\fs24 Prophecies concerning resurrection in general\ul0\nosupe rsub\cf8\f9\fs24 . One of the earliest references \line \up0 \expndtw-1\charscal ex100 to resurrection is Job 19:25: "For I know that my Redeemer liveth, and tha t he \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \u l0\nosupersub\cf7\f8\fs20 597 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\ pard\sb0\sl-240{\bkmkstart Pg599}{\bkmkend Pg599}\par\pard\qj \li1800\sb0\sl-260 \slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\s lmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\s l-260\slmult0 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 shall sta nd at the latter day upon the earth; and though after my skin worms \up0 \expndt

w-3\charscalex100 destroy this body, yet in my flesh shall I see God." \par\pard \qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb17\sl-273\slmult0\fi 335 \up0 \expndtw0\charscalex104 Christ quoted Exodus 3:6 in proof of the resurr ection: "But as touching the \line \up0 \expndtw0\charscalex103 resurrection of the dead, have ye not read that which was spoken unto you by \line \up0 \expndtw 0\charscalex103 God, saying, I am the God of Abraham, and the God of Isaac, and the God of \line \up0 \expndtw-2\charscalex100 Jacob? God is not the God of the dead, but of the living" (Matthew 22:31, 32). \par\pard\qj \li1800\sb0\sl-280\sl mult0 \par\pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi335 \up0 \expndtw0\charsca lex103 According to \ul0\nosupersub\cf12\f13\fs24 Hebrews 11:19\ul0\nosupersub\c f8\f9\fs24 Abraham believed that God was able to raise \up0 \expndtw-3\charscal ex100 Isaac from the dead when he was ready to offer him up. \par\pard\qj \li180 0\ri1608\sb261\sl-280\slmult0\fi335 \up0 \expndtw0\charscalex103 Isaiah plainly speaks of resurrection in 26:19: "Thy dead men shall live; my \up0 \expndtw-1\ch arscalex100 dead bodies shall rise." This passage is related to the Tribulation which is clearly \up0 \expndtw-3\charscalex100 referred to in the next two verse s. \par\pard\ql \li2135\sb264\sl-276\slmult0\tx5170\tx6189 \up0 \expndtw0\charsc alex102 The valley of dry bones \tab \up0 \expndtw-3\charscalex100 (Ezekiel \tab \up0 \expndtw0\charscalex101 37) has been interpreted both as a \par\ pard\qj \li1800\ri1608\sb1\sl-280\slmult0 \up0 \expndtw0\charscalex102 resurrect ion of the bodies of the Israelites and as a national restoration. \l ine \up0 \expndtw-1\charscalex100 Whichever is the correct interpretation, the i dea of a bodily resurrection is plainly \line \up0 \expndtw-2\charscalex100 taug ht. \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1607\sb15\sl-2 72\slmult0\fi350 \up0 \expndtw-1\charscalex100 One of the clearest passages in t he Old Testament is Daniel 12:2: "And many \up0 \expndtw0\charscalex102 of them that sleep in the dust of the earth shall awake, some to everlasting life, \up0 \expndtw-1\charscalex100 and some to shame and everlasting contempt." Immediatel y preceding this is the \up0 \expndtw0\charscalex100 statement: "And there shall be a time of trouble, such as never was since there \up0 \expndtw0\charscalex10 3 was a nation even to that same time," which can be none other than the great \ up0 \expndtw-3\charscalex100 tribulation of \ul0\nosupersub\cf12\f13\fs24 Matthe w 24:21\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-277\slmult0 \pa r\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi345 \up0 \expndtw-2\charscalex100 I n the Old Testament there is predicted the resurrection of both the saved and \u p0 \expndtw0\charscalex108 the unsaved, but there is no distinction in time; jus t as the first and second \up0 \expndtw0\charscalex104 comings of Christ are pre dicted as though both would be fulfilled at once. For \up0 \expndtw0\charscalex1 03 example, in Luke 4:17-20, Christ read from Isaiah 61:1, 2, which predicts bot h \up0 \expndtw0\charscalex102 comings in the same sentence, but Christ stopped reading in the middle of the \up0 \expndtw0\charscalex104 sentence and closed th e book. He read only about the acceptable year of the \up0 \expndtw0\charscalex1 00 Lord, which referred to His first coming and omitted the day of vengeance of our \up0 \expndtw-3\charscalex100 God, which refers to His second coming. \par\p ard\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersu b\cf6\f7\fs24 New Testament Teaching Concerning Resurrection \par\pard\qj \li180 0\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb8\sl-276\slmult0\fi268 \up0 \e xpndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 The word "resurrection" (Gr. \ul0\nosupersub\cf9\f10\fs24 anastasis\ul0\nosupersub\cf8\f9\fs24 ) is used fort y-two times in the New \line \up0 \expndtw-2\charscalex100 Testament. Forty-eigh t times the word "raised" is used to denote the resurrection. \line \up0 \expndt w-1\charscalex100 Nine times the word "raise" is so used; eighteen times the wor d "rise"; twenty-six \line \up0 \expndtw0\charscalex100 times the word "risen"; and once the word "rising." This makes one hundred and \line \up0 \expndtw0\char scalex100 forty-four times at least that resurrection is referred to in the New Testament by \line \up0 \expndtw0\charscalex103 these six words. This shows the great emphasis upon resurrection in the New \line \up0 \expndtw-3\charscalex100 Testament. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl230\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex

100 \ul0\nosupersub\cf7\f8\fs20 598 \par\pard\sect\sectd\fs24\paperw12240\paperh 15840\pard\sb0\sl-240{\bkmkstart Pg600}{\bkmkend Pg600}\par\pard\qj \li1800\sb0\ sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl -274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\s b118\sl-274\slmult0\fi289 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\f s24 That the Greeks were ignorant of the idea of resurrection is seen from the f act \up0 \expndtw0\charscalex100 that Paul preached Jesus and Anastasis (\ul0\no supersub\cf12\f13\fs24 Acts 17:18\ul0\nosupersub\cf8\f9\fs24 ) and the Greeks su pposed \up0 \expndtw-1\charscalex100 that Anastasis was another god; for they sa id: "He seemeth to be a setter forth of \up0 \expndtw0\charscalex106 strange god s." Even the apostles did not appear to understand much about \up0 \expndtw0\cha rscalex105 resurrection at first, for as they came down from the mount of transf iguration \up0 \expndtw0\charscalex103 Jesus told them to tell no man what they had seen until He was risen from the \up0 \expndtw0\charscalex107 dead, and they questioned "with one another what the rising from the dead \up0 \expndtw-3\char scalex100 should mean" (Mark 9:10). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par \pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 Th e Sadducees denied both resurrection and the existence of the spirit \ line \up0 \expndtw0\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Matthew 22:2331; Mark 12:18-23; Luke 20:27-36; Acts 23:8\ul0\nosupersub\cf8\f9\fs24 ). App arently the \line \up0 \expndtw-1\charscalex100 great majority of the Jews of Ch rist's day believed in the resurrection of the body. \line \up0 \expndtw0\charsc alex102 When Jesus told Martha that her brother would rise again, she replied: " I know \line \up0 \expndtw-2\charscalex100 that he shall rise again in the resur rection at the last day" (John 11:24). \par\pard\qj \li1800\ri1562\sb264\sl-277\ slmult0\fi268 \up0 \expndtw0\charscalex108 Jesus plainly taught that there would be both a resurrection of life and a \line \up0 \expndtw0\charscalex102 resurre ction of damnation (\ul0\nosupersub\cf12\f13\fs24 John 5:28, 29\ul0\nosupersu b\cf8\f9\fs24 ). In verse 25 He said: "The hour is \line \up0 \expndtw0\charsca lex100 coming, and now is, when the dead shall hear the voice of the Son of God; and \line \up0 \expndtw0\charscalex110 they that hear shall live." Then He said : "Marvel not at this: for the hour is \line \up0 \expndtw0\charscalex102 coming , in the which all that are in the graves shall hear his voice." Shedd and \line \up0 \expndtw0\charscalex103 other Amillennialists, make the resurrection of ve rse 25 to refer to the spiritual \line \up0 \expndtw0\charscalex105 work of rege neration, and that of verse 28 to the general resurrection of both \line \up0 \e xpndtw-3\charscalex100 saved and unsaved at the end of the world.\ul0\super\cf22 \f23\fs23 535\ul0\nosupersub\cf8\f9\fs24 Amillennialists press the point that \line \up0 \expndtw0\charscalex100 Christ did not indicate a long period of tim e between the resurrection of the just \line \up0 \expndtw-2\charscalex100 and t he unjust. But neither did He say there would not be. Chafer explains: \par\pard \qj \li2520\ri1598\sb264\sl-277\slmult0 \up0 \expndtw-1\charscalex100 Christ's germinal teachings are usually expanded in the epistles and \line \up0 \ expndtw-1\charscalex100 Revelation. According in 1 Corinthians 15:20-26 the univ ersal character of \line \up0 \expndtw0\charscalex107 resurrection is again asse rted, but with the added truth that there are \line \up0 \expndtw0\charscalex100 companies in resurrection with intervals between. Christ is first raised as \li ne \up0 \expndtw0\charscalex100 First-fruits; then they that are Christ's at His coming, which means that at \line \up0 \expndtw0\charscalex103 least nineteen hundred years intervene; and finally the end of the \line \up0 \expndtw 0\charscalex104 resurrection program, with a millennium between, in which all co ntrary \line \up0 \expndtw-3\charscalex100 authority is put down forever (cf. Re v. 20: 1-6, 12-15).\ul0\super\cf22\f23\fs23 536 \par\pard\ql \li1800\sb264\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Berkhof says : \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1603\sb8\sl-276\ slmult0 \up0 \expndtw0\charscalex100 It is a pure assumption that the resurrecti on of believers will be separated \up0 \expndtw0\charscalex103 by a long period of time from the end. Another gratuitous assumption is \up0 \expndtw-2\charscale x100 that "the end" means "the end of resurrection." According to the analogy of \up0 \expndtw0\charscalex105 Scripture it points to the end of the world, the c

onsummation, the time \up0 \expndtw0\charscalex100 when Christ will deliver up t he kingdom to the Father and will have put all \up0 \expndtw-3\charscalex100 ene mies under His feet.\ul0\super\cf22\f23\fs23 537 \par\pard\ql \li1800\sb0\sl-230 \slmult0 \par\pard\ql\li1800\sb172\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 535\ul0\nosupersub\cf7\f8\fs20 Shedd, op. cit., Vol. I I, p. 644. \par\pard\ql \li1800\ri3566\sb0\sl-240\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\super\cf23\f24\fs19 536\ul0\nosupersub\cf7\f8\fs20 Chafer, op. cit ., Vol. IV, pp. 375, 376. \line \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f2 4\fs19 537\ul0\nosupersub\cf7\f8\fs20 Berkhof, op. cit., p. 726. \par\pard\ql \ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb11\sl-230\slmult0 \up0 \expndtw-2\charscalex100 599 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz446\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g601}{\bkmkend Pg601}\par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800 \sb0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\s b0\sl-277\slmult0 \par\pard\qj\li1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1 581\sb87\sl-277\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\ f9\fs24 Berkhof argues that the words "afterwards" and "then" do not n ecessarily \up0 \expndtw0\charscalex102 mean that a long period of time interven es between events, but in reply it must \up0 \expndtw0\charscalex106 be said tha t these words do not forbid a period of time intervening. There is \up0 \expndtw 0\charscalex100 nothing to indicate that even Paul knew how long a period would intervene. This \up0 \expndtw0\charscalex103 is simply progressive revelation. U ntil the Revelation was given, no man knew \up0 \expndtw0\charscalex105 how long the end would be after the second coming of Christ. Amillennialists \up0 \expnd tw0\charscalex105 speak as though the teaching of two resurrections cont radicts teaching \up0 \expndtw-1\charscalex100 elsewhere that there would be a resurrection of the just and the unjust, when, as \up0 \expndtw-3\charscalex100 a matter of fact, it simply complements this teaching. \par\pard\qj \li1800\ri16 08\sb264\sl-277\slmult0\fi268 \up0 \expndtw-1\charscalex100 Paul shows that i f there is no resurrection, then Christ is not risen, our \line \up0 \ expndtw0\charscalex103 preaching is in vain, our faith is vain, we are false wit nesses, we are yet in our \line \up0 \expndtw-1\charscalex100 sins, the dead in Christ have perished, and we are of all men most to be pitied" ( \line \up0 \exp ndtw-2\charscalex100 1 Corinthians 15:12-19). There were almost five hundred wit nesses still alive who \line \up0 \expndtw-1\charscalex100 actually saw Christ i n His resurrection body, and Paul himself was the last one to \line \up0 \expndt w0\charscalex105 see Him. It has been said that the change of Saul the persecuto r to Paul the \line \up0 \expndtw0\charscalex103 apostle of grace is one of the greatest proofs of the resurrection of Christ, and \line \up0 \expndtw0\charscal ex105 therefore of resurrection in general. (For further proofs of the resurrec tion of \line \up0 \expndtw-3\charscalex100 Christ refer back to the chapter "Th e Resurrection of Christ.") \par\pard\ql \li1800\sb264\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE NATURE OF THE RESURRECTION B ODY \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-27 6\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 It wil l be a spiritual (pneumatikos) body in contrast with our present natural \line \ up0 \expndtw-1\charscalex100 (psuchikos) body (\ul0\nosupersub\cf30\f31\fs24 1 C orinthians 15:44\ul0\nosupersub\cf9\f10\fs24 ).\ul0\nosupersub\cf8\f9\fs24 Ther e is a difference between pure spirit \line \up0 \expndtw0\charscalex108 and a s

piritual body. Christ had a spiritual body in resurrection, and yet He \line \up 0 \expndtw0\charscalex107 declared that "a spirit hath not flesh and bones, as y e see me have" (Luke \line \up0 \expndtw0\charscalex100 24:39). The present bod y is an animal body, the life of which is dependent upon \line \up0 \expndtw0\ch arscalex102 the soulish principle. The resurrection body will be controlled and energized by \line \up0 \expndtw-2\charscalex100 the spirit. \par\pard\qj \li180 0\ri1608\sb261\sl-280\slmult0\fi296 \up0 \expndtw-1\charscalex100 \ul0\nosupersu b\cf9\f10\fs24 It will be a body like unto Christ's own body of glory (\ul0\nosu persub\cf30\f31\fs24 Philipplans 3:21\ul0\nosupersub\cf9\f10\fs24 ).\ul0\nosuper sub\cf8\f9\fs24 We are \up0 \expndtw0\charscalex102 told a few things about the nature of His body in those Scriptures depicting his \up0 \expndtw-3\charscalex 100 post-resurrection ministry (\ul0\nosupersub\cf12\f13\fs24 Luke 24:13-51; Joh n 20:19-29\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb261\sl-28 0\slmult0\fi303 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 It is a real body, not merely a phantasm\ul0\nosupersub\cf8\f9\fs24 . Christ's body co uld be seen and felt \up0 \expndtw0\charscalex106 and could partake of food (\u l0\nosupersub\cf12\f13\fs24 Luke 24:39-43\ul0\nosupersub\cf8\f9\fs24 ). His Bod y bore the marks of the \up0 \expndtw-3\charscalex100 crucifixion. \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb13\sl-273\slmult0\fi300 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 It is apparently a blo odless body\ul0\nosupersub\cf8\f9\fs24 . There is no mention of blood but there is of \up0 \expndtw-1\charscalex100 flesh and bones. Paul states that flesh and blood shall not inherit the Kingdom of \up0 \expndtw0\charscalex104 God (\ul0\no supersub\cf12\f13\fs24 1 Corinthians 15:50\ul0\nosupersub\cf8\f9\fs24 ). The lif e of the present natural flesh is in the blood \up0 \expndtw-2\charscalex100 (\u l0\nosupersub\cf12\f13\fs24 Leviticus 17:11\ul0\nosupersub\cf8\f9\fs24 ). The li fe of the resurrection flesh will be in the spirit. \par\pard\qj \li1800\sb0\sl260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi314 \up0 \expndtw0\ charscalex100 \ul0\nosupersub\cf9\f10\fs24 The composition and behavior of its p articles will apparently be different from \line \up0 \expndtw0\charscalex100 an ything man has thus far learned about matter.\ul0\nosupersub\cf8\f9\fs24 Scient ists tell us that all matter, \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard \ql\li10137\sb75\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf 7\f8\fs20 600 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{ \bkmkstart Pg602}{\bkmkend Pg602}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pa rd\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard \qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \u p0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 including our bodies, is composed of protons and electrons in constant orbital \line \up0 \expndtw0\chars calex104 motions which are separated by relatively large distances, so that high speed \line \up0 \expndtw-1\charscalex100 particles (cosmic rays, for example) can pass through our bodies without actually \line \up0 \expndtw-2\charscalex100 striking any part of it. If God has made nature thus, it is no great stretch of faith to \line \up0 \expndtw0\charscalex100 believe that God can make a body su ch as Christ had, which could appear in a \line \up0 \expndtw-1\charscalex100 ro om when doors were closed and locked, or which could ascend up into \line \up0 \expndtw-2\charscalex100 heaven. \par\pard\qj \li1800\sb0\sl-276\slmu lt0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw-2\charscal ex100 \ul0\nosupersub\cf9\f10\fs24 It is an incorruptible, glorious, powerful, s piritual body (\ul0\nosupersub\cf30\f31\fs24 1 Corinthians 15:42-44\ul0\nosupers ub\cf9\f10\fs24 ). \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Pau l compares the bare seed of grain which is planted in the earth to the natural \ up0 \expndtw0\charscalex103 body which dies and is buried. In this analogy the r esurrection body is like the \up0 \expndtw0\charscalex105 beautiful green living plant which springs up. He doesn't exactly describe the \up0 \expndtw0\charscal ex104 resurrection body: he simply says that "God gives it a body as it hath ple ased \up0 \expndtw-3\charscalex100 Him" (1 Corinthians 15:38). \par\pard\qj \li1 800\ri1603\sb261\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosuper sub\cf9\f10\fs24 It is apparently an adaptable body\ul0\nosupersub\cf8\f9\fs24 .

It is not dependent upon food for existence; \up0 \expndtw0\charscalex105 yet t he Savior could eat physical food. Some resurrection saints will be upon \up0 \e xpndtw0\charscalex108 earth during the millennium, as Christ Himself will be, an d others will be in \up0 \expndtw0\charscalex100 heaven, as Christ has been for the past two millennia. Whatever the conditions, \up0 \expndtw-3\charscalex100 t he resurrection body will adapt to the environment. \par\pard\qj \li1800\ri1608\ sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\ fs24 Christ said that in the resurrection they neither marry nor are given in \up0 \expndtw0\charscalex102 marriage, but are equal to angels (\ul0\n osupersub\cf30\f31\fs24 Luke 20:35-36\ul0\nosupersub\cf9\f10\fs24 ).\ul0\nosuper sub\cf8\f9\fs24 The inference is that sex is \up0 \expndtw-1\charscalex100 rela ted only to the natural body and not to the spiritual body. This being the case \up0 \expndtw-3\charscalex100 there will be no generation in the resurrection li fe. \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf9\f10\fs24 There will be recognition of persons\ul0\no supersub\cf8\f9\fs24 . Christ spoke of seeing Abraham, Isaac, \up0 \expndtw-3\ch arscalex100 and Jacob, and all the prophets in the kingdom of God (\ul0\nosupers ub\cf12\f13\fs24 Luke 13:28\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1603\sb11\sl-274\slmult0\fi268 \up0 \exp ndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 Although our resurrection bodie s will be like Christ's body, there will be this \up0 \expndtw0\charscalex102 di fference.\ul0\nosupersub\cf8\f9\fs24 Christ's body did not see corruption. Our bodies will see corruption. \up0 \expndtw0\charscalex106 Some have been buried, others have been burned, or blown to bits. It is not \up0 \expndtw-2\charscalex1 00 necessary to suppose that the actual particles which composed our n atural \up0 \expndtw0\charscalex102 bodies will be brought back together in resu rrection. The actual particles in our \up0 \expndtw-2\charscalex100 bodies are constantly changing, so that they might have been in numerous \up0 \ex pndtw0\charscalex100 human bodies in the course of history. Strong has a rather humorous reference \up0 \expndtw-3\charscalex100 to this fact. He quotes from th e Providence Journal: \par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li252 0\ri1601\sb11\sl-275\slmult0 \up0 \expndtw-2\charscalex100 "Who ate Roger Wil liams?" When his remains were exhumed, it was \up0 \expndtw-2\charscalex1 00 found that one large root of an apple tree followed the spine, divided at the \up0 \expndtw-1\charscalex100 thighs, and turned up at the toes of Roger Willia ms. More than one person \up0 \expndtw-1\charscalex100 had eaten its apples. Thi s root may be seen today in the cabinet of Brown \up0 \expndtw-3\charscalex100 U niversity.\ul0\super\cf22\f23\fs23 538 \par\pard\ql \li1800\sb0\sl-230\slmult0 \ par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \pa r\pard\ql\li1800\sb173\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\c f23\f24\fs19 538\ul0\nosupersub\cf7\f8\fs20 Strong, \ul0\nosupersub\cf24\f25\fs 20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 1019. \par\pard\ql \li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl230\slmult0 \up0 \expndtw-2\charscalex100 601 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz429\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g603}{\bkmkend Pg603}\par\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800 \sb0\sl-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\s b210\sl-379\slmult0 \up0 \expndtw0\charscalex96 \ul0\nosupersub\cf16\f17\fs48 88 \ul0\nosupersub\cf20\f21\fs32 THE JUDGMENT SEAT OF CHRIST \par\pard\qj \li1800\

sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1601\sb32\sl-275\slmult0\fi280 \up0 \ex pndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The expression "the judgment se at of Christ" occurs only in Paul's epistles. It \line \up0 \expndtw0\charscalex 106 is a translation, not of the usual word for judgment (\ul0\nosupersub\cf9\f 10\fs24 krisis\ul0\nosupersub\cf8\f9\fs24 ), but of the Greek \line \up0 \expndt w-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Bema\ul0\nosupersub\cf8\f9\fs24 , meaning first a step, the space a foot covers (\ul0\nosupersub\cf12\f13\fs24 Ac ts 7:5\ul0\nosupersub\cf8\f9\fs24 ), and then a raised \line \up0 \expndtw0\char scalex104 place mounted by steps or a platform used as the official seat of a ju dge. It is \line \up0 \expndtw0\charscalex100 used in the Gospels and Acts of th e judgment seats of the Roman officials, and \line \up0 \expndtw-2\charscalex100 in Romans 14:10 and 2 Corinthians 5:10 of the judgment seat of Christ. In both of \line \up0 \expndtw0\charscalex103 these passages there is the identical stat ement: "We must all stand or appear \line \up0 \expndtw0\charscalex100 before th e judgment seat of Christ." Since this is set forth as a future judgment, \line \up0 \expndtw0\charscalex104 and since both Postmillenialists and Amillennialist s believe in only one future \line \up0 \expndtw0\charscalex103 judgment which t hey call \ul0\nosupersub\cf9\f10\fs24 the general judgment\ul0\nosupersub\cf8\f9 \fs24 , they must make the judgment \line \up0 \expndtw0\charscalex100 seat of C hrist to be synonymous with the final judgment of \ul0\nosupersub\cf12\f13\fs24 Revelation 21:11-15. \line \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf8\f9\f s24 Premillennialists, on the other hand, associate the judgment seat of Christ with \line \up0 \expndtw-2\charscalex100 those who are involved in the Rapture o f the Church before the Millennium. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par \pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub \cf6\f7\fs24 THE SUBJECTS OF THE JUDGMENT SEAT OF CHRIST \par\pard\qj \li1800\sb 0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi293 \up0 \expn dtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Paul states that \ul0\nosupersub\ cf9\f10\fs24 we\ul0\nosupersub\cf8\f9\fs24 must all appear before the judgment seat of Christ. Paul's \up0 \expndtw0\charscalex102 epistles are addressed to me mbers of the Body of Christ. It is therefore certain \up0 \expndtw0\charscalex10 2 that he is saying that all members of the Body of Christ must appear there, bu t \up0 \expndtw0\charscalex104 there is nothing in the context of these passages to indicate that all humanity \up0 \expndtw0\charscalex100 without exception mu st so appear. Twelve times in verses 1-9 of 2 Corinthians 5 \up0 \expndtw0\chars calex100 Paul uses the word "we" and to make any one of them mean all humanity w ould \up0 \expndtw-2\charscalex100 mean endorsement of Universalism. Surely the "we" of verse 10 is the same "we" \up0 \expndtw-3\charscalex100 of the previous nine verses. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\ sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 That unbelievers will not appear before the judgment seat of Christ is clear \line \up0 \expndtw0\charsca lex103 from those Scriptures dealing with the relation of the believer to the su bject of \line \up0 \expndtw0\charscalex102 judgment. Paul made it clear that th ere is now no condemnation (\ul0\nosupersub\cf9\f10\fs24 katakrima\ul0\nosupersu b\cf8\f9\fs24 ) to \line \up0 \expndtw0\charscalex102 those who are in Christ, a nd Christ stated that those who believe in Him would \line \up0 \expndtw0\charsc alex100 never come into judgment (\ul0\nosupersub\cf9\f10\fs24 krisis\ul0\nosupe rsub\cf8\f9\fs24 ). The plain teaching of the Scripture is that the \line \up0 \ expndtw-1\charscalex100 penal judgment for sin will never fall upon a believer, for the simple reason that it \line \up0 \expndtw0\charscalex103 has already fal len in all of its completeness upon the believer's Substitute, the \line \up0 \e xpndtw0\charscalex102 Lord Jesus Christ. The believer will never be brought into a judgment, such as \line \up0 \expndtw0\charscalex100 the Great White Throne J udgment of Revelation 21:11-15, where the penalty of \line \up0 \expndtw-1\chars calex100 sin is meted out upon unbelievers, and where the consequences of the ju dgment \line \up0 \expndtw0\charscalex100 will be eternal separation from God in the lake of fire. The whole purpose of the \line \up0 \expndtw-1\charscalex100 death of Christ, as far as the believer is concerned, was to deliver him from su ch \line \up0 \expndtw0\charscalex103 a judgment. It should be remembered that t he purpose of the final judgment is \line \up0 \expndtw0\charscalex103 not to

discover who is saved and who is lost, but to mete out the just \li ne \up0 \expndtw-3\charscalex100 punishments to those who are lost. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw -3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE PURPOSE OF THE JUDGMENT SEAT OF CHRIST \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 602 \par\pard\sect\sectd\fs24\paperw12240\paperh158 40\pard\sb0\sl-240{\bkmkstart Pg604}{\bkmkend Pg604}\par\pard\ql \li1800\sb0\sl276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-27 6\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb88\sl-276 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 To Reward the Believer \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8 \sl-276\slmult0\fi319 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 A lthough Paul uses the exact expression, the Bema of Christ, only twice, it is \u p0 \expndtw-2\charscalex100 evident that he refers to this event many ti mes in his epistles. One of the \up0 \expndtw0\charscalex100 outstanding p assages is \ul0\nosupersub\cf12\f13\fs24 I Corinthians 3:9-15\ul0\nosupersub\cf8 \f9\fs24 . Here Paul is apparently speaking \up0 \expndtw0\charscalex100 primari ly about Christ's final appraisal of the work of ministers of the gospel but \up 0 \expndtw0\charscalex107 the general principle holds true for the life and mini stry of all believers. This \up0 \expndtw-2\charscalex100 passage states that th e believer's work, not the believer himself, will be subjected \up0 \expndtw0\ch arscalex100 to the test of the fire: "the fire shall try every man's work of wha t sort it is. If any \up0 \expndtw0\charscalex104 man's work abide... he shall r eceive a reward." Although the Christian life is a \up0 \expndtw0\charscalex102 rewarding experience, in the truest sense of the word the Christian has not yet \up0 \expndtw0\charscalex102 received his reward. The Scripture indicates that b elievers will be rewarded for \up0 \expndtw-3\charscalex100 faithfulness in the following areas: \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb8 \sl-276\slmult0\tx7412\tx9142 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf9\ f10\fs24 Faithful stewardship of the mysteries of God \tab \up0 \expndtw-2 \charscalex100 (\ul0\nosupersub\cf30\f31\fs24 1 Corinthians \tab \up0 \expndtw2\charscalex100 4:1-5\ul0\nosupersub\cf9\f10\fs24 ).\ul0\nosupersub\cf8\f9\fs24 This \par\pard\qj \li1800\ri1590\sb0\sl-277\slmult0 \up0 \expndtw-1\charscalex 100 stewardship concerns the special revelation of the mystery which was committ ed \up0 \expndtw0\charscalex100 to the Apostle Paul. The Twelve had the stewards hip of the Kingdom committed \up0 \expndtw-2\charscalex100 to them. Both Roma nism and Protestantism have sadly confused these two \up0 \expndtw0\chars calex100 stewardships. Ministers of the Word who are wrongly applying truth inte nded for \up0 \expndtw0\charscalex102 the Messianic Kingdom to the Church of thi s dispensation can hardly be called \up0 \expndtw0\charscalex100 faithful stewar ds of the mysteries of God. Such men are not building gold, silver, \up0 \expndt w0\charscalex102 and precious stones upon the foundation which Paul, the masterb uilder, laid (\ul0\nosupersub\cf12\f13\fs24 1 \up0 \expndtw-3\charscalex100 Cori nthians \up0 \expndtw-1\charscalex100 3:10\ul0\nosupersub\cf8\f9\fs24 ). Reward in this area requires more than simple sincerity. \up0 \expndtw-1\chars calex100 Accuracy, careful handling, right division of the Word: all of these ar e essential to \up0 \expndtw-2\charscalex100 faithfulness as a steward of the my steries of God. \par\pard\qj \li1800\ri1608\sb248\sl-276\slmult0\fi268 \up0 \exp ndtw-1\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Faithful stewardship of worldl y possessions (\ul0\nosupersub\cf30\f31\fs24 2 Corinthians 8, 9\ul0\nosupersub\c f9\f10\fs24 ).\ul0\nosupersub\cf8\f9\fs24 The Israelites \up0 \expndtw0\charsca lex100 were subjected to a ten percent income tax, better known as the law of th e tithe. \up0 \expndtw0\charscalex103 Believers in this present dispensation are not under the law, hut it is generally \up0 \expndtw0\charscalex102 conceded th at if the law required one-tenth of one's income, the believer under \up0 \expnd tw0\charscalex103 grace should be constrained by the love of Christ to give at l east that much or \up0 \expndtw0\charscalex106 more. Paul does not lay down any percentage. He simply states that sparse \up0 \expndtw0\charscalex106 sowing wil

l result in a sparse harvest and that every man should give "as he \up0 \expndtw -1\charscalex100 purposeth in his heart... not grudgingly, or of necessity: for God loveth a cheerful \up0 \expndtw0\charscalex105 giver." Some have been entrus ted with very little of this world's goods, but "if \up0 \expndtw0\charscalex100 there be first a willing mind, it is accepted according to that a man hath, and not \up0 \expndtw-3\charscalex100 according to that he hath not." \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf9\f10\fs24 Faithfulness in soul-w inning\ul0\nosupersub\cf8\f9\fs24 . Paul said of those whom he had led to Christ : \line \up0 \expndtw0\charscalex109 "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the \line \up0 \expndtw0\charscalex100 presence of our Lord Jesus Christ at his coming?" (1 Thessalonians 2:19). The \line \up0 \e xpndtw-2\charscalex100 Old Testament contains a similar promise of reward for Is rael (\ul0\nosupersub\cf12\f13\fs24 Daniel 12:3\ul0\nosupersub\cf8\f9\fs24 ). \p ar\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb2\sl-280\slmu lt0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9\f10\fs24 Faithfulness under suffering and trial\ul0\nosupersub\cf8\f9\fs24 . Again, Paul says: "If we suffer, we shall \line \up0 \expndtw0\charscalex100 also reign with him" (2 Tim othy 2:12), and "if so be that we suffer with him, that \par\pard\ql \li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 603 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg 605}{\bkmkend Pg605}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb 0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\ charscalex102 \ul0\nosupersub\cf8\f9\fs24 we may be also glorified together" (R omans 8:17). The Lord promised similar \up0 \expndtw-3\charscalex100 reward to His earthly disciples in \ul0\nosupersub\cf12\f13\fs24 Matthew 5:11, 12; Luke 6: 22, 23\ul0\nosupersub\cf8\f9\fs24 . \par\pard\qj \li1800\sb0\sl-273\slmult0 \par \pard\qj\li1800\ri1608\sb17\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex100 \u l0\nosupersub\cf9\f10\fs24 Faithfulness toward all men\ul0\nosupersub\cf8\f9\fs2 4 . "And let us not be weary in well doing: for in due \up0 \expndtw0\charscalex 100 season we shall reap, if we faint not. As we have therefore opportunity, let us do \up0 \expndtw0\charscalex108 good unto all men, especially unto them who are of the household of faith" \up0 \expndtw-3\charscalex100 (Galatians 6:9, 10) . \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1601\sb11\sl-275 \slmult0\fi282 \up0 \expndtw-1\charscalex100 The Scripture in general speaks of the nature of the reward under the figure of \line \up0 \expndtw0\charscalex102 a crown (\ul0\nosupersub\cf9\f10\fs24 stephanos\ul0\nosupersub\cf8\f9\fs24 ). Th ere is another word translated \ul0\nosupersub\cf9\f10\fs24 crown\ul0\nosupersub \cf8\f9\fs24 (\ul0\nosupersub\cf9\f10\fs24 diadema\ul0\nosupersub\cf8\f9\fs24 ) which \line \up0 \expndtw-2\charscalex100 always refers to kingly dignity (\ul0 \nosupersub\cf12\f13\fs24 Revelation 12:3; 13:1; 19:12\ul0\nosupersub\cf8\f9\fs2 4 ). \ul0\nosupersub\cf9\f10\fs24 Stephanos\ul0\nosupersub\cf8\f9\fs24 means a \line \up0 \expndtw0\charscalex106 garland or wreath of leaves which was placed upon the head of the victor in \line \up0 \expndtw-2\charscalex100 athletic con tests, or was given as a token of public honor for distinguished \lin e \up0 \expndtw0\charscalex100 service. Paul contrasts the corruptible crown whi ch the athlete receives with the \line \up0 \expndtw0\charscalex100 incorruptibl e crown which the believer will receive at the judgment seat of Christ \line \up 0 \expndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 1 Corinthians 9:25\ul0 \nosupersub\cf8\f9\fs24 ); he speaks of the crown of righteousness which the Lor d will \line \up0 \expndtw-2\charscalex100 give to all those who love His appear ing (\ul0\nosupersub\cf12\f13\fs24 2 Timothy 4:8\ul0\nosupersub\cf8\f9\fs24 ); h e thinks of his converts \line \up0 \expndtw0\charscalex103 as being his crown (\ul0\nosupersub\cf12\f13\fs24 Philippians 4:1; I Thessalonians 2:19\ul0\nosup ersub\cf8\f9\fs24 ). A crown of life is \line \up0 \expndtw-1\charscalex100 ment ioned in \ul0\nosupersub\cf12\f13\fs24 James 1:12\ul0\nosupersub\cf8\f9\fs24 an d \ul0\nosupersub\cf12\f13\fs24 Revelation 2:10\ul0\nosupersub\cf8\f9\fs24 . It

is evident that the Scriptures do \line \up0 \expndtw-1\charscalex100 not mean t hat a literal wreath is to be given to the faithful to be placed upon their \lin e \up0 \expndtw-2\charscalex100 heads, although Revelation 4:4 might seem to contradict this. However, the \line \up0 \expndtw0\charscalex104 twenty-f our elders are ministers of the heavenly sanctuary and not redeemed \line \up0 \ expndtw0\charscalex100 sinners who have been rewarded with crowns. The Revised V ersion reading of \line \up0 \expndtw0\charscalex104 Revelation 5:8-10 makes thi s fact clear. Had the Scripture said that we are to \line \up0 \expndtw0\charsca lex100 receive a crown of gold we might well take it to be a literal crown, but a crown of \line \up0 \expndtw-2\charscalex100 righteousness, or of life, or of rejoicing must be understood in a figurative sense. \par\pard\qj \li1800\sb0\sl275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\fi295 \up0 \expndtw-1 \charscalex100 It is not clear exactly what the nature of these various crowns w ill be. It will no \up0 \expndtw0\charscalex108 doubt be a mark of abiding disti nction. As with so many other things which \up0 \expndtw0\charscalex100 concern heaven and the life to come, God has not been pleased to reveal many \up0 \expnd tw0\charscalex100 details about the nature of our reward, but He has said suffic ient to motivate the \up0 \expndtw-3\charscalex100 believer to the highest and m ost heroic service possible. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\q l\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7 \fs24 To Bring Everything to Light \par\pard\qj \li1800\ri1608\sb264\sl-277\slmu lt0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Paul could sa y: "I know nothing against myself" (1 Corinthians 4:4), but he \line \up0 \exp ndtw0\charscalex106 continued: "yet am I not hereby justified: but he that judge th me is the Lord. \line \up0 \expndtw0\charscalex100 Therefore judge nothing be fore the time, until the Lord come, who will both bring \line \up0 \expndtw-1\ch arscalex100 to light the hidden things of darkness, and will make manifest the c ounsels of the \line \up0 \expndtw0\charscalex107 hearts: and then shall every m an have praise of God." It is essential for the \line \up0 \expndtw-2\charscalex 100 rewarding of every believer that every hidden thing be brought to light. In that day \line \up0 \expndtw0\charscalex100 it may be discovered that those most highly praised of men are the least worthy \line \up0 \expndtw0\charscalex104 o f praise. We may have supposed that we were in the will of God in a certain \lin e \up0 \expndtw0\charscalex107 matter, but that day may show that we were not. W e may have completely \line \up0 \expndtw0\charscalex104 forgotten a simple word of testimony which we gave for Christ, but in that day \par\pard\ql \li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb 102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 604 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg 606}{\bkmkend Pg606}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb 0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0\ charscalex103 \ul0\nosupersub\cf8\f9\fs24 discover that it resulted in the salva tion of one who later became a missionary \up0 \expndtw-3\charscalex100 greatly used of God. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb11\sl -276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 To Elimin ate Every Unworthy Thing \par\pard\qj \li1800\ri1605\sb264\sl-277\slmult0\fi281 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 "If any man's work sha ll be burned, he shall suffer loss: but he himself shall be \line \up0 \expndtw0 \charscalex108 saved; yet so as by fire." Much of so-called Christian service is done in the \line \up0 \expndtw-2\charscalex100 energy of the flesh; much of it is for the praise of man. Everything that is \line \up0 \expndtw 0\charscalex100 unworthy of Christ will be burned up so that all that remains wi ll be to the eternal \line \up0 \expndtw0\charscalex100 praise of Christ. It sho uld be noted that it is possible for all of a believer's works \line \up0 \expnd tw0\charscalex100 to be burned without the loss of salvation. Salvation, being b y grace and not by \line \up0 \expndtw0\charscalex107 works, cannot be affected either positively or negatively by the character or \line \up0 \expndtw-3\charsc alex100 amount of works. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li

1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs2 4 To Glorify Christ \par\pard\qj \li1800\ri1606\sb265\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 Since the judgment seat of C hrist will eliminate everything which has been \up0 \expndtw0\charscalex106 done for the praise of men, and since only that which has been done for the \up0 \ex pndtw0\charscalex103 praise of Christ will be rewarded, the ultimate effect of t his judgment will be to \up0 \expndtw0\charscalex100 bring praise and glory to C hrist. Paul makes it clear that God accomplishes His \up0 \expndtw0\charscalex10 5 work through us in such a way "that no flesh should glory in his presence" (1 \up0 \expndtw0\charscalex100 Corinthians 1:29). A man who is given a million dol lars to be used in the relief of \up0 \expndtw0\charscalex104 the needy is to be praised for faithfully administering that fund, but his faithful \up0 \expndtw0 \charscalex106 administering serves only to bring ultimate praise to the one who made it all \up0 \expndtw-2\charscalex100 possible in the beginning. So it is w ith our service and our rewards. It will all be to \up0 \expndtw-3\charscalex100 the praise of His glory (\ul0\nosupersub\cf12\f13\fs24 Ephesians 1:6, 12, 14\ul 0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql \li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\ fs24 THE TIME OF THE JUDGMENT SEAT OF CHRIST \par\pard\qj \li1800\sb0\sl-274\slm ult0 \par\pard\qj\li1800\ri1608\sb12\sl-274\slmult0\fi307 \up0 \expndtw0\charsca lex100 \ul0\nosupersub\cf8\f9\fs24 Paul informs us that Christ will judge the li ving and the dead at His appearing \up0 \expndtw0\charscalex103 and His kingdom (\ul0\nosupersub\cf12\f13\fs24 2 Timothy 4:1\ul0\nosupersub\cf8\f9\fs24 ). "His appearing" has reference to the time of \up0 \expndtw-1\charscalex100 the raptu re of the Body of Christ. Thiessen also quotes such passages as \up0 \expndtw0\charscalex103 Revelation 11:17, 18; 22:12; and Matthew 16:27 to suppor t this point,\ul0\super\cf22\f23\fs23 539\ul0\nosupersub\cf8\f9\fs24 but it \up 0 \expndtw0\charscalex100 should be pointed out that these Scriptures refer to t he time of Christ's return to \up0 \expndtw0\charscalex102 earth after the Tribu lation and not to the time of the Rapture. Christ will reward \up0 \expndtw0\cha rscalex103 the Old Testament and Tribulation saints when He returns to earth, bu t before \up0 \expndtw-3\charscalex100 this He will reward us when we meet Him i n the air. \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-27 6\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 OTHER SCRIPT URES REFERRING TO THE JUDGMENT SEAT OF CHRIST \par\pard\qj \li1800\sb0\sl-270\sl mult0 \par\pard\qj\li1800\ri1608\sb19\sl-270\slmult0\fi303 \up0 \expndtw-1\chars calex100 \ul0\nosupersub\cf8\f9\fs24 Besides the main passages already mentioned (\ul0\nosupersub\cf12\f13\fs24 Romans 14:10; 2 Corinthians \up0 \expndtw0\chars calex102 5:10; 1 Corinthians 3:9-15\ul0\nosupersub\cf8\f9\fs24 ), reference is m ade to this judgment in the following \up0 \expndtw-3\charscalex100 passages: \p ar\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \pa r\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb174\sl-230\slmult0 \up 0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 539\ ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\ nosupersub\cf7\f8\fs20 ., p. 458. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\ pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 605 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz393\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g607}{\bkmkend Pg607}\par\pard\qj \li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800

\sb0\sl-270\slmult0 \par\pard\qj\li1800\sb0\sl-270\slmult0 \par\pard\qj\li1800\s b0\sl-270\slmult0 \par\pard\qj\li1800\ri1608\sb137\sl-270\slmult0\fi268 \up0 \ex pndtw0\charscalex103 \ul0\nosupersub\cf30\f31\fs24 1 Corinthians 5:5\ul0\nosupe rsub\cf8\f9\fs24 --Here the incestuous person is delivered to Satan for the \up0 \expndtw0\charscalex102 destruction of the flesh, that the spirit may be saved in the day of Jesus Christ. \up0 \expndtw-3\charscalex100 This one is saved, yet so as by fire. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ql\li2068\sb10 \sl-276\slmult0\tx3819 \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf30\f31\fs2 4 1 Corinthians \tab \up0 \expndtw0\charscalex106 9:24-27\ul0\nosupersub\cf8\f9 \fs24 --The possibility of ending in the race as one \par\pard\qj \li180 0\ri1608\sb0\sl-280\slmult0 \up0 \expndtw0\charscalex102 disapproved (not a cast away, as in the A.V.), equivalent to having one's works \up0 \expndtw-2\charscal ex100 burned by the testing fire, was a constant concern of Paul to so run the r ace as to \up0 \expndtw-3\charscalex100 obtain the prize. \par\pard\qj \li1800\r i1607\sb267\sl-273\slmult0\fi275 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f30\f31\fs24 I Corinthians 11:31-33\ul0\nosupersub\cf9\f10\fs24 -\ul0\nosupersub \cf8\f9\fs24 There is only an indirect reference here to the judgment \up0 \expn dtw0\charscalex103 seat of Christ. "For if we would judge ourselves, we should n ot be judged. But \up0 \expndtw0\charscalex109 when we are judged, we are chaste ned of the Lord, that we should not be \up0 \expndtw0\charscalex100 condemned w ith the world." The believer has the opportunity to settle his \up0 \e xpndtw-2\charscalex100 accounts with the heavenly Father in this life. If he doe sn't the Lord must exercise \up0 \expndtw0\charscalex105 His judgment in the for m of chastisement and this will doubtless bring loss of \up0 \expndtw-3\charscal ex100 reward at the Bema of Christ. \par\pard\qj \li1800\sb0\sl-280\slmult0 \par \pard\qj\li1800\ri1608\sb2\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul 0\nosupersub\cf30\f31\fs24 1 Corinthians 15:58\ul0\nosupersub\cf8\f9\fs24 --Af ter relating the glorious truths of the Rapture, Paul \up0 \expndtw0\charscalex1 02 encourages the believer to always be abounding in the work of the Lord. Why? \up0 \expndtw0\charscalex100 Because he knows that his labor is not in vain in t he Lord. The Bema of Christ is \up0 \expndtw-3\charscalex100 the guarantee of th is. \par\pard\qj \li1800\ri1625\sb261\sl-280\slmult0\fi287 \up0 \expndtw0\charsc alex100 \ul0\nosupersub\cf30\f31\fs24 Ephesians 6:8, 9\ul0\nosupersub\cf8\f9\fs2 4 --At the Bema of Christ masters will have no advantage over \up0 \expndtw-3\ch arscalex100 slaves. There will be no respect of persons there. \par\pard\qj \li1 800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupers ub\cf30\f31\fs24 Philippians 3:13, 14\ul0\nosupersub\cf8\f9\fs24 --Paul is here seen pressing toward the mark for the prize \up0 \expndtw-2\charscalex100 of th e high calling of God in Christ, to be realized at the Rapture and the \up0 \expndtw-3\charscalex100 judgment seat of Christ. \par\pard\qj \li1800 \sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \ex pndtw0\charscalex103 \ul0\nosupersub\cf30\f31\fs24 Colossians 2:18-\ul0\nosuper sub\cf8\f9\fs24 Paul enumerates in this chapter a number of things which \up0 \e xpndtw-3\charscalex100 may beguile the believer of his reward. \par\pard\qj \li1 800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupers ub\cf30\f31\fs24 Colossians 3:24, 25\ul0\nosupersub\cf8\f9\fs24 --This passage reminds us that the believer who does \up0 \expndtw0\charscalex108 wrong shall receive for the wrong which he has done. There will be loss of \up0 \expndtw-3\c harscalex100 rewards but not of salvation. \par\pard\qj \li1800\ri1607\sb261\sl280\slmult0\fi266 \up0 \expndtw-2\charscalex100 In conclusion, it is most import ant to recognize the fact that the penal judgment \line \up0 \expndtw0\charscale x100 for sin was borne completely by Christ and that none of it will ever fall u pon the \line \up0 \expndtw0\charscalex102 believer. The only judgment the believer will undergo is not designed to \line \up0 \expndtw-2\charscalex1 00 determine his eternal destiny, but his place of reward in his state of eterna l life. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230 \slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230

\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 606 \par\pard\sect\sectd\fs24\paperw12240\paperh158 40\pard\sb0\sl-240{\bkmkstart Pg608}{\bkmkend Pg608}\par\pard\qj \li1800\sb0\sl400\slmult0 \par\pard\qj\li1800\sb0\sl-400\slmult0 \par\pard\qj\li1800\sb0\sl-40 0\slmult0 \par\pard\qj\li1800\ri4425\sb130\sl-400\slmult0\tx2426 \up0 \expndtw0\ charscalex97 \ul0\nosupersub\cf16\f17\fs48 89\ul0\nosupersub\cf20\f21\fs32 JUDG MENTS ASSOCIATED WITH \line\tab \up0 \expndtw0\charscalex98 THE SECOND COMING \p ar\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1603\sb120\sl-280\sl mult0\fi320 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 There are s everal distinct judgments which are said to occur in close relation \up0 \expndt w0\charscalex108 to the second coming of Christ. Some of these judgments occur d uring the \up0 \expndtw-1\charscalex100 Tribulation period; others occur at the First Resurrection at the end of the \up0 \expndtw-2\charscalex100 T ribulation, and others at the very beginning of the Millennial Kingdom. \par\par d\ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\ cf6\f7\fs24 JUDGMENT OF MYSTERY BABYLON THE GREAT \par\pard\qj \li1800\sb0\sl-28 0\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi281 \up0 \expndtw-2\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 "Come hither; I will shew unto thee the judgment of the great whore that sitteth \line \up0 \expndtw-3\charscalex100 upo n many waters" \up0 \expndtw-3\charscalex100 (Revelation \up0 \expndtw-3\chars calex100 17:1). There has been much speculation \par\pard\qj \li1800\ri1607 \sb0\sl-277\slmult0 \up0 \expndtw-2\charscalex100 concerning the identity of Bab ylon in this context. Some take it to be Rome as the \up0 \expndtw0\charscalex10 5 headquarters of the Roman Catholic Church. Alexander Hislop, for example, \up0 \expndtw-1\charscalex100 states "There never has been any difficulty in the mind of any enlightened \up0 \expndtw0\charscalex100 Protestant in iden tifying the woman 'sitting on seven mountains,' and having on \up0 \expndtw0\cha rscalex104 her forehead the name written, 'Mystery, Babylon the Great,' with the Roman \up0 \expndtw-1\charscalex100 apostacy.''\ul0\super\cf22\f23\fs23 540\ul0 \nosupersub\cf8\f9\fs24 Joseph A. Seiss, on the other hand, gives evidence wh ich proves \up0 \expndtw-1\charscalex100 to his satisfaction that Rome is not me ant. He states: "Rome never was 'Babylon' \up0 \expndtw0\charscalex107 in the se nse of being 'the mother of the harlots and the abominations of the \up0 \expndt w0\charscalex100 earth.' Her place in the chart of time renders that impossible. ''\ul0\super\cf22\f23\fs23 541\ul0\nosupersub\cf8\f9\fs24 In speaking of \up0 \expndtw-3\charscalex100 the views of others Seiss says: \par\pard\qj \li1800\r i1608\sb247\sl-277\slmult0 \up0 \expndtw-2\charscalex100 Most of them say it is the city of Rome; some say it is Jerusalem; and a few say it \up0 \expndtw0\char scalex108 is the island of England, which they take as the great center of an un clean \up0 \expndtw-2\charscalex100 system of union between Church and State. My own impressions are that a literal \up0 \expndtw0\charscalex102 city is contemp lated in the vision, but we must look for it in a different region of \up0 \expn dtw0\charscalex100 the world. However much Rome, Jerusalem, or states having nat ional churches \up0 \expndtw0\charscalex100 may be involved, they do not, and it is hard to see how they possibly can, fill out \up0 \expndtw-1\charscalex100 th e picture of this final Babylon... there seems to be reason for the belief that the \up0 \expndtw-3\charscalex100 literal Babylon will be restored ... \up0 \exp ndtw-4\charscalex100 . \ul0\super\cf22\f23\fs23 542 \par\pard\qj \li1800\ri1608\ sb261\sl-280\slmult0 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Wm . R. Newell argues that the Woman is Roman Catholicism and the great city \up0 \ expndtw-1\charscalex100 is literal Babylon.\ul0\super\cf22\f23\fs23 543\ul0\no supersub\cf8\f9\fs24 This position is difficult to understand in the Light of \up0 \expndtw0\charscalex103 Revelation 17:18: "And the woman which t hou sawest is that great city, which \up0 \expndtw-3\charscalex100 reigneth over the kings of the earth." \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi292 \up0 \expndtw-1\charscalex100 However we interpret this vision of the Apocalyps e, it is certain that during the \line \up0 \expndtw0\charscalex104 great Tribul ation God is going to judge the false, idolatrous religious systems \line \up0 \ expndtw0\charscalex104 which competed for the souls of men, and He is going to s mash the great \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\s

l-230\slmult0 \par\pard\ql\li1800\sb22\sl-230\slmult0 \up0 \expndtw-2\charscalex 100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 540\ul0\nosupersub\cf7\f8\f s20 Alexander Hislop, \ul0\nosupersub\cf24\f25\fs20 The Two Babylons\ul0\nosupe rsub\cf7\f8\fs20 (London: Partridge Publishers, 1929), pp. 1, 2. \par\pard\qj \ li1800\ri2113\sb19\sl-220\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\ f24\fs19 541\ul0\nosupersub\cf7\f8\fs20 Joseph A. Seiss, \ul0\nosupersub\cf24\f 25\fs20 Lectures on the Apocalypse\ul0\nosupersub\cf7\f8\fs20 (New York: Charle s C. Cook, 1917), Vol. III, p. 115. \up0 \expndtw-3\charscalex100 \ul0\super\cf2 3\f24\fs19 542\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul 0\nosupersub\cf7\f8\fs20 ., pp. 139, 140. \par\pard\ql \li1800\sb12\sl-230\slmul t0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 543\ul0\nosupersub\cf7 \f8\fs20 W M. R. Newell, \ul0\nosupersub\cf24\f25\fs20 The Revelation\ul0\nosup ersub\cf7\f8\fs20 (Chicago: Grace Publications, Inc., 1941), pp. 263-269. \par\ pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 607 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz341\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g609}{\bkmkend Pg609}\par\pard\li1800\sb0\sl-276\slmult0\par\pard\li1800\sb0\sl276\slmult0\par\pard\li1800\sb0\sl-276\slmult0\par\pard\li1800\sb0\sl-276\slmult 0\par\pard\li1800\sb108\sl-276\slmult0\fi0 \up0 \expndtw0\charscalex100 \ul0\nos upersub\cf8\f9\fs24 godless commercial enterprises which have been motivat ed by the love of\par\pard\li1800\sb0\sl-274\slmult0\fi0 \up0 \expndtw0\char scalex100 money. The harlot and her great Babylon must be destroyed to make way for the\par\pard\li1800\sb3\sl-276\slmult0\fi0\tx3514\tx6953\tx9390 \up0 \expndt w-1\charscalex100 other woman\tab \up0 \expndtw-1\charscalex100 (redeemed Isra el--\ul0\nosupersub\cf12\f13\fs24 Revelation\tab \up0 \expndtw-1\charscalex100 1 2:1\ul0\nosupersub\cf8\f9\fs24 ) and her city\tab \up0 \expndtw-1\charscalex1 00 (the new\par\pard\li1800\sb0\sl-274\slmult0\fi0 \up0 \expndtw-1\charscalex10 0 Jerusalem - \ul0\nosupersub\cf12\f13\fs24 Revelation 21:2\ul0\nosupersub\cf8\f 9\fs24 ).\par\pard\ql \li1800\sb259\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 JUDGMENT OF ISRAEL \par\pard\qj \li1800\sb0\sl-275\ slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi319 \up0 \expndtw0\char scalex100 \ul0\nosupersub\cf8\f9\fs24 God has executed numerous judgments upon t he nation of Israel in the past, \line \up0 \expndtw0\charscalex107 such as in t he Babylonian captivity and the destruction of the temple by the \line \up0 \exp ndtw0\charscalex103 Roman Titus. The prophets are full of warnings of impending judgments upon \line \up0 \expndtw0\charscalex104 that nation. Some have been fu lfilled; others await fulfillment during the great \line \up0 \expndtw0\charscal ex103 Tribulation, which is especially \ul0\nosupersub\cf9\f10\fs24 the time of Jacob's trouble\ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Jere miah 30:7\ul0\nosupersub\cf8\f9\fs24 ). It \line \up0 \expndtw0\charscalex100 a ppears that there will be a regathering of Israel to their own land (\ul0\nosupe rsub\cf12\f13\fs24 Deuteronomy \line \up0 \expndtw0\charscalex102 30: 1-8; Isaia h 11:11, 12; Jeremiah 23: 7, 8; Ezekiel 37:21-28; Matthew 23:37; \line \up0 \exp ndtw-2\charscalex100 24:31\ul0\nosupersub\cf8\f9\fs24 ). This movement has, of c ourse, already begun. These Israelites will return \line \up0 \expndtw0\charscal ex100 to their land in spiritual blindness and unbelief. In the judgments which God will \line \up0 \expndtw0\charscalex102 bring upon Israel in the Tribulation He will purge out the rebels from their midst \line \up0 \expndtw0\charscalex10 0 and will sanctify Himself in the eyes of the heathen and will cause Israel to

know \line \up0 \expndtw0\charscalex103 that He is indeed the Lord. These and ot her facts are clearly stated in Ezekiel \line \up0 \expndtw0\charscalex105 20:33 -44. Both Ezekiel and Malachi use the image of the refiner's furnace to \line \u p0 \expndtw-1\charscalex100 depict the severe judgment of the Lord in purifying the Nation in that day (\ul0\nosupersub\cf12\f13\fs24 Ezekiel \line \up0 \expndt w-2\charscalex100 22:17-22; Malachi 3:2-5\ul0\nosupersub\cf8\f9\fs24 ). \par\par d\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1567\sb9\sl-276\slmult0\fi 268 \up0 \expndtw0\charscalex102 Chafer presents the idea that Old Testament Isr aelites will be resurrected to \line \up0 \expndtw0\charscalex100 take part in t his judgment. He states: "... the nation Israel must be judged, and it \line \up 0 \expndtw0\charscalex103 is reasonable to believe that this judgment will inclu de all of that nation who in \line \up0 \expndtw0\charscalex103 past dispensatio ns have lived under the covenants and promises. Therefore a \line \up0 \expndtw0 \charscalex103 resurrection of those generations of Israel is called for and mus t precede their \line \up0 \expndtw-2\charscalex100 judgment.''\ul0\super\cf22\f 23\fs23 544\ul0\nosupersub\cf8\f9\fs24 He seems to be saying that every Israe lite, saved or unsaved, who \line \up0 \expndtw0\charscalex104 ever lived under the covenants, will be resurrected and judged along with the \line \up0 \expndtw -1\charscalex100 living Israelites of the Tribulation. This view raises some ser ious questions. What \line \up0 \expndtw-1\charscalex100 will happen to the unsaved who are resurrected at that time? There is no \line \up0 \expnd tw-1\charscalex100 intimation of a resurrection of the unsaved until after the t housand year Kingdom \line \up0 \expndtw0\charscalex102 in the Revelation. Elsew here Chafer teaches that the Old Testament saints will \line \up0 \expndtw0\char scalex100 be raised at the time of the Rapture along with the Body of Christ. "T he saved of \line \up0 \expndtw0\charscalex104 this and past ages will be raised at the coming of Christ to receive His own (\ul0\nosupersub\cf12\f13\fs24 1 \li ne \up0 \expndtw-1\charscalex100 Corinthians 15:23; I Thessalonians 4:16, 17\ul0 \nosupersub\cf8\f9\fs24 )."\ul0\super\cf22\f23\fs23 545\ul0\nosupersub\cf8\f9\fs 24 It is difficult to see how the Old \line \up0 \expndtw0\charscalex106 Test ament saints will be raised and taken to heaven at the beginning of the \line \u p0 \expndtw0\charscalex105 Tribulation, and then be raised again during the Trib ulation along with all the \line \up0 \expndtw-3\charscalex100 unsaved Israelite s of past ages. \par\pard\qj \li1800\ri1609\sb261\sl-280\slmult0\fi277 \up0 \exp ndtw-1\charscalex100 The Scripture is clear that there will be no resurrection o f the unsaved until the \line \up0 \expndtw0\charscalex106 time of the Great Whi te Throne Judgment. It is also clear that there will be a \line \up0 \expndtw-1\ charscalex100 resurrection of Old Testament and Tribulation saints at the end of the Tribulation \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb1 12\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\sup er\cf23\f24\fs19 544\ul0\nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f2 5\fs20 op. cit.\ul0\nosupersub\cf7\f8\fs20 , Vol. IV, p. 406. \par\pard\ql \li18 00\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 54 5\ul0\nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 Major Bible Themes\ul0\nosupersub\cf7\f8\fs20 (Philadelphia: Sunday School Times Co., 1926) , p. 295. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 608 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz480\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P

g610}{\bkmkend Pg610}\par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800 \sb0\sl-276\slmult0 \par\pard\qj\li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\s b0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb108\sl-276\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 (\ul0\nosupersub\cf12\f13\fs24 Daniel 12:1-3; Revelation 11:18; 20:4\ul0\nosupersub\cf8\f9\fs24 ). This is called the first resurrection, not \line \up0 \expndtw0\charscalex100 because these are th e first to be resurrected, for before this Christ and then the \line \up0 \expnd tw0\charscalex100 whole Body of Christ have been resurrected, but because it is the first of the two \line \up0 \expndtw0\charscalex100 mentioned in the Revelat ion. There will be a judgment and rewarding of the Old \line \up0 \expndtw0\char scalex102 Testament saints at this resurrection which will occur at the Second C oming of \line \up0 \expndtw-1\charscalex100 Christ to earth, according to Revel ation 11:18. We agree with Chafer that the Old \line \up0 \expndtw0\charscalex10 2 Testament saints whose expectation was to inherit the Messianic Kingdom will \ line \up0 \expndtw0\charscalex107 have this hope realized in resurrection. Havin g saints in resurrection and in \line \up0 \expndtw0\charscalex102 natural bodie s living together in the Kingdom poses a problem, but it should be \line \up0 \e xpndtw0\charscalex105 remembered that Christ will eat and drink in the Kingdom i n His resurrection \line \up0 \expndtw-3\charscalex100 body. \par\pard\ql \li180 0\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE JUDGMENT OF THE BEAST AND THE FALSE PROPHET \par\pard\qj \li1800\sb0\sl-275 \slmult0 \par\pard\qj\li1800\ri1590\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\cha rscalex107 \ul0\nosupersub\cf8\f9\fs24 This judgment occurs at the second comin g of Christ as these two great \line \up0 \expndtw0\charscalex100 political and religious leaders of the world mass their armies against Jerusalem \line \up0 \e xpndtw-1\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 Zechariah 14:1-3; Revelati on 16:13-16; 19:17-21\ul0\nosupersub\cf8\f9\fs24 ). Christ destroys these armies \line \up0 \expndtw0\charscalex100 by the brightness of His coming and takes th e Beast and the False Prophet and \line \up0 \expndtw0\charscalex102 casts them both into the lake of fire. As far as we have any record in the Bible, \line \up 0 \expndtw-2\charscalex100 these are the first to be cast into this place which has been prepared for the Devil \line \up0 \expndtw0\charscalex106 and his angel s. Although Satan is chained in the abyss at this time, his final \line \up0 \ex pndtw-2\charscalex100 judgment does not come until after the thousand ye ar Kingdom has run its \line \up0 \expndtw-3\charscalex100 course. \par\pard \ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expn dtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE JUDGMENT OF THE NATIONS \par \pard\qj \li1800\ri1605\sb264\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex106 \ul0\nosupersub\cf8\f9\fs24 It appears that although the armies of the nations a re destroyed as Christ \line \up0 \expndtw-1\charscalex100 comes in flaming fire , the nations themselves will not be destroyed. According to \line \up0 \expndtw 0\charscalex103 \ul0\nosupersub\cf12\f13\fs24 Matthew 25:31-46,\ul0\nosupersub\c f8\f9\fs24 after Christ returns to earth and sits upon the throne of His \line \up0 \expndtw-1\charscalex100 glory, He will gather all nations before Him. The nations will be judged, according \line \up0 \expndtw0\charscalex103 to this con text, upon the way in which they have dealt with the Lord's brethren \line \up0 \expndtw0\charscalex103 according to the flesh, that is, with Israel. It should be remembered that in the \line \up0 \expndtw0\charscalex103 beginning when God gave up the Gentile nations and chose Abraham and his \line \up0 \expndtw0\chars calex100 seed as His people, He promised not only to bless Abraham and his seed, but "I \line \up0 \expndtw0\charscalex100 will bless them that bless thee, and curse him that curseth thee" (Genesis 12: 1-\par\pard\qj \li1800\ri1608\sb0\sl-2 80\slmult0 \up0 \expndtw0\charscalex106 3). Thus it is that Christ pronounces th e curse upon those nations that have \up0 \expndtw-3\charscalex100 mistreated "t hese my brethren" (Matthew 25:40). \par\pard\qj \li1800\ri1607\sb266\sl-274\slmu lt0\fi268 \up0 \expndtw0\charscalex106 God has judged nations in the past. Old T estament history is replete with \line \up0 \expndtw-2\charscalex100 instances o f God's judgment upon \ul0\nosupersub\cf26\f27\fs24 Babylon\ul0\nosupersub\cf8\f 9\fs24 , \ul0\nosupersub\cf26\f27\fs24 MedoPersia\ul0\nosupersub\cf8\f9\fs24 , \ ul0\nosupersub\cf26\f27\fs24 Greece\ul0\nosupersub\cf8\f9\fs24 , and \ul0\nosupe

rsub\cf26\f27\fs24 Rome\ul0\nosupersub\cf8\f9\fs24 . His \line \up0 \expndtw0\ch arscalex100 judgment of nations does not necessarily affect the personal salvati on of people \line \up0 \expndtw-1\charscalex100 within those nations. There may have been some saved people in Babylon when \line \up0 \expndtw-2\charscalex100 it was destroyed. And there doubtless will be some saved people in those nation s \line \up0 \expndtw0\charscalex100 which will be classified as "goats" in this coming judgment. God is going to save \line \up0 \expndtw0\charscalex104 Israel as a nation, but there will be many apostate rebels in Israel who will be \line \up0 \expndtw0\charscalex100 destroyed. In the present dispensation God's direc t dealings are with individuals \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pa rd\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\ cf7\f8\fs20 609 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-24 0{\bkmkstart Pg611}{\bkmkend Pg611}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\ pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pa rd\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 and only with nations in a providential way. In Old Testament times He dealt with \up0 \expndtw0\chars calex106 the nations directly as well as with individuals and He will do so agai n in the \up0 \expndtw0\charscalex100 coming Kingdom. The "sheep" nations do not receive personal salvation simply \up0 \expndtw0\charscalex105 because they wer e kind to the Jews, for no sinner will ever be justified by his \up0 \expndtw0\c harscalex100 works: these nations are permitted to enter into the earthly Kingdo m of Christ as \up0 \expndtw0\charscalex100 nations because of their treatment o f Israel. As to individuals, no doubt all out of \up0 \expndtw0\charscalex102 ev ery nation who oppose and reject the Lordship and Kingship of Christ will be \up 0 \expndtw-3\charscalex100 destroyed from off the face of the earth. \par\pard\q j \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi26 8 \up0 \expndtw0\charscalex100 Postmillenialists and Amillennialists confuse thi s judgment of the nations with \line \up0 \expndtw0\charscalex105 the final judg ment at the Great White Throne. There is no other place in their \line \up0 \exp ndtw-2\charscalex100 scheme of eschatology for a judgment. Berkhof objects to ma king this a separate \line \up0 \expndtw-2\charscalex100 judgment before the mil lennium on the basis that Scripture speaks of \ul0\nosupersub\cf9\f10\fs24 the d ay\ul0\nosupersub\cf8\f9\fs24 and \line \up0 \expndtw0\charscalex103 not \ul0\n osupersub\cf9\f10\fs24 the days\ul0\nosupersub\cf8\f9\fs24 of judgment, that so me passages associate both the just and the \line \up0 \expndtw0\charscalex100 u njust appearing together in judgment, that the judgment of the wicked is \line \up0 \expndtw0\charscalex100 presented as a concomitant of the parousi a, and that God never judges nations \line \up0 \expndtw-2\charscalex100 as nati ons where eternal issues are involved, but only individuals.\ul0\super\cf22\f23\ fs23 546\ul0\nosupersub\cf8\f9\fs24 All of these \line \up0 \expndtw0\charsca lex102 objections are meaningful to an Amillennialist but they pose no problem f or the \line \up0 \expndtw0\charscalex102 Premillennialist. To begin with, \ul0\ nosupersub\cf9\f10\fs24 the day\ul0\nosupersub\cf8\f9\fs24 of judgment of which Berkhof speaks is \line \up0 \expndtw0\charscalex102 the judgment of the dead. This judgment of the nations is plainly a judgment of \line \up0 \expndtw0\chars calex106 that one generation of people who are still alive upon the earth when C hrist \line \up0 \expndtw0\charscalex106 returns. There is not a dead one involv ed. As to both the just and the unjust \line \up0 \expndtw0\charscalex108 appear ing together in the same judgment, it is admitted that they do in this \line \up 0 \expndtw0\charscalex100 particular judgment, and further, we have seen that th is particular judgment is a \line \up0 \expndtw0\charscalex100 concomitant of th e coming of the Lord. We have already commented on the fact \line \up0 \expndtw3\charscalex100 that God does not judge nations as nations on eternal issues. \p ar\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmu lt0\fi268 \up0 \expndtw0\charscalex102 There is one problem, however, concerning this judgment. As a result of the \line \up0 \expndtw-1\charscalex100 judgment we read: "And these shall go away into everlasting punishment; but the \line \up 0 \expndtw0\charscalex100 righteous into life eternal" (Matthew 25:46). It appea

rs upon the surface that the \line \up0 \expndtw0\charscalex102 unrighteous depa rt immediately into everlasting fire, prepared for the devil and \line \up0 \exp ndtw0\charscalex103 his angels (vs. 41). There is apparently no place in the sch eme of the book of \line \up0 \expndtw0\charscalex100 Revelation for the cast ing of these people into the lake of fire before the \line \up0 \expnd tw0\charscalex102 millennium. However, it is not necessary to suppose that they are immediately \line \up0 \expndtw0\charscalex109 cast into that place. They ar e judged as to their fitness to enter the earthly \line \up0 \expndtw0\charscale x100 kingdom, and being found unfit are destroyed. They are then in the realm of the \line \up0 \expndtw0\charscalex105 dead and will be in that company to be r aised after the thousand years have \line \up0 \expndtw-3\charscalex100 expired (\ul0\nosupersub\cf12\f13\fs24 Revelation 20:5\ul0\nosupersub\cf8\f9\fs24 ). \pa r\pard\ql \li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb40\sl-379\slmult0 \up 0 \expndtw0\charscalex97 \ul0\nosupersub\cf16\f17\fs48 90\ul0\nosupersub\cf31\f3 2\fs32 \ul0\nosupersub\cf20\f21\fs32 UNIVERSALISM AND CONDITIONAL IMMORTALITY \ par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb23\sl-280\sl mult0\fi280 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Universali sm, the doctrine that all will finally be saved, has taken on numerous \line \up 0 \expndtw0\charscalex100 forms. It has usually resulted from a direct rejection of Scriptural teaching on the \line \up0 \expndtw0\charscalex100 subject. Shedd remarks that "Universalism has a slender exegetical basis. The \par\pard\ql \li 1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb72\sl-230\slmult0 \up0 \expndtw-2\ charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 546\ul0\nosupersu b\cf7\f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7 \f8\fs20 ., pp. 730, 731. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndt w-2\charscalex100 610 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz414\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g612}{\bkmkend Pg612}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1604\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 Biblical data are found to be u nmanageable, and resort is had to human \up0 \expndtw-2\charscalex100 sent iment and self-interest. Its advocates quote sparingly from scripture."\ul0\supe r\cf22\f23\fs23 547 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ ri1607\sb11\sl-276\slmult0\fi269 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\c f8\f9\fs24 There is another form of Universalism which has had a much greater ap peal to \line \up0 \expndtw0\charscalex103 Bible-believing Christians, which is known as Universal Reconciliation. On the \line \up0 \expndtw0\charscalex103 sur face this system of teaching claims the utmost accuracy in its translation of \l ine \up0 \expndtw0\charscalex103 the Scripture (\ul0\nosupersub\cf9\f10\fs24 The Concordant Version\ul0\nosupersub\cf8\f9\fs24 ), pretends to be the only one th at truly \line \up0 \expndtw-1\charscalex100 exalts the work of Christ (by showi ng that through his death all without exception \line \up0 \expndtw0\charscalex1 07 will be reconciled to God), and has the further appeal that a dispensational \line \up0 \expndtw0\charscalex100 approach to the Scriptures is employed. This school of thought is headed by Mr. \par\pard\qj \li1800\ri1608\sb9\sl-270\slmult 0 \up0 \expndtw-1\charscalex100 A. E. Knoch, editor of \ul0\nosupersub\cf9\f10\f s24 The Concordant Version\ul0\nosupersub\cf8\f9\fs24 . There are several basic

tenets in \up0 \expndtw0\charscalex107 his system, of some of which the average reader would not be immediately \up0 \expndtw-3\charscalex100 aware. Basic to th is teaching are the following points: \par\pard\qj \li1800\sb0\sl-273\slmult0 \p ar\pard\qj\li1800\ri1608\sb15\sl-273\slmult0\fi296 \up0 \expndtw-1\charscalex100 1. The absolute predestination of God. This means that everything that comes \u p0 \expndtw0\charscalex107 to pass is the direct will of God. God is the author and originator of sin. The \up0 \expndtw0\charscalex104 following quotations fro m the notes in \ul0\nosupersub\cf9\f10\fs24 The Concordant Version\ul0\nosupersu b\cf8\f9\fs24 on John 9 will \up0 \expndtw-3\charscalex100 make this evident: \ par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\ri1603\sb11\sl-275\sl mult0\fi172 \up0 \expndtw0\charscalex106 Evil and sin are not outside of God's p lan. They are essential to the \up0 \expndtw-1\charscalex100 highest happiness o f the creature and the greatest glory to the Creator ... \up0 \expndtw0\charscal ex104 This is true of all evil and all sin. God has introduced it into the world in \up0 \expndtw0\charscalex100 order that He may display His attributes in cop ing with it and in removing \up0 \expndtw-1\charscalex100 it when its mission ha s been accomplished .... God's heart would always \up0 \expndtw-1\charscalex10 0 remain hidden apart from evil and sin .... It is useless for us to blame our \up0 \expndtw-2\charscalex100 parents for our sin, for they also inherited it. Even Adam could point to Eve \up0 \expndtw0\charscalex102 and Eve to the serpent . We should rather thank God for it, and rejoice in \up0 \expndtw-3\charscalex10 0 the glory that it brings to God.\ul0\super\cf22\f23\fs23 548 \par\pard\qj \li1 800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 2. Satan did not fall but wa s created by God as an evil spirit. Again quoting \up0 \expndtw-3\charscalex100 from \ul0\nosupersub\cf9\f10\fs24 The Concordant Version\ul0\nosupersub\cf8\f9\f s24 on John 8: \par\pard\qj \li2520\ri1605\sb263\sl-277\slmult0\fi134 \up0 \exp ndtw0\charscalex104 All sin, in the Scriptures seems to be traced back to the Sl anderer or \line \up0 \expndtw0\charscalex100 Satan. Adam sinned at his suggesti on. He is the father of all that is false. \line \up0 \expndtw0\charscalex100 Be ing a creature of God, it has been a perplexing problem to account for \line \up 0 \expndtw0\charscalex106 him without incriminating God Himself. It is usual to insist that he was \line \up0 \expndtw0\charscalex100 created perfect and, at a later stage, fell into sin. But this is no real relief. \line \up0 \expndtw0\cha rscalex100 The impulse to sin, in that case, came from without instead of within , and \line \up0 \expndtw0\charscalex100 it, in turn, demands an explanatio n. The Slanderer sinned from the \line \up0 \expndtw0\charscalex100 beginni ng. He was a murderer from the beginning. The Scriptures plainly \line \up0 \exp ndtw-3\charscalex100 teach that he was created a Slanderer and a Satan.\ul0\supe r\cf22\f23\fs23 549 \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\ sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb 12\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 547\ul0 \nosupersub\cf7\f8\fs20 Shedd, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupe rsub\cf7\f8\fs20 ., Vol. II, p. 674. \par\pard\qj \li1800\ri1637\sb19\sl-220\slm ult0 \up0 \expndtw0\charscalex100 \ul0\super\cf23\f24\fs19 548\ul0\nosupersub\cf 7\f8\fs20 A. E. Knoch, \ul0\nosupersub\cf24\f25\fs20 The Sacred Scriptures - Co ncordant Version\ul0\nosupersub\cf7\f8\fs20 (Los Angeles: The Concordant Publis hing \up0 \expndtw-3\charscalex100 Concern, 1926). \par\pard\ql \li1800\sb12\sl230\slmult0 \up0 \expndtw-1\charscalex100 \ul0\super\cf23\f24\fs19 549\ul0\nosup ersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 . \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmu lt0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 611 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz395\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} }

{\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g613}{\bkmkend Pg613}\par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800 \sb0\sl-272\slmult0 \par\pard\qj\li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\s b0\sl-272\slmult0 \par\pard\qj\li1800\ri1608\sb128\sl-272\slmult0\fi280 \up0 \ex pndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 3. Since God is the author of sin, and since He created Satan as a devil and a \up0 \expndtw0\charscalex104 de ceiver, and since He sent Satan purposely to deceive our first parents and \up0 \expndtw-1\charscalex100 cause them to sin, God is directly responsible for the sins of all mankind. \up0 \expndtw0\charscalex103 Therefore God is responsible for saving all mankind, and even Satan himself. \up0 \expndtw-1\char scalex100 Although Mr. Knoch talks about salvation by Grace, his system requires that God \up0 \expndtw-2\charscalex100 save His creatures as a matter of justic e. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276 \slmult0\fi328 \up0 \expndtw0\charscalex100 4. In order to satisfy justice God s ent His Son to die for the sins of the world. \up0 \expndtw0\charscalex102 The S on is not God but is the first being which God created. It is God's will that \u p0 \expndtw0\charscalex104 only a limited number of sinners be saved in this dis pensation. The lost die in \up0 \expndtw0\charscalex100 unbelief and are in unbr oken oblivion until the great white throne. There they will \up0 \expndtw-1\char scalex100 be judged, then gently and painlessly lulled into oblivion again for t he duration of \up0 \expndtw0\charscalex100 the age of the new heavens and the n ew earth, after which they will be revivified \up0 \expndtw-3\charscalex100 and reconciled to God, that God may be all and in all. \par\pard\qj \li1800\ri1608\s b261\sl-280\slmult0\fi283 \up0 \expndtw-1\charscalex100 5. Basic to this scheme is the view that the Bible never speaks of eternity. The \up0 \expndtw0\charscal ex106 Hebrew and Greek expressions which are translated \ul0\nosupersub\cf9\f10\ fs24 for ever\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 ever\ ul0\nosupersub\cf8\f9\fs24 , and \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf 9\f10\fs24 eternal\ul0\nosupersub\cf8\f9\fs24 are said to mean limited periods of time. Thus the so-called punishment \up0 \expndtw-2\charscalex100 of the wick ed is only for a limited period, after which they will be saved. \par\pard\qj \l i1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1605\sb37\sl-260\slmult0\fi268 \u p0 \expndtw0\charscalex100 6. The name, Universal Reconciliation, comes from Mr. Knoch's translation of \up0 \expndtw-3\charscalex100 Col. 1:20: "through Him to reconcile the universe to Him.. ." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par \pard\qj\li1800\ri1612\sb4\sl-280\slmult0\fi268 \up0 \expndtw-2\charscalex100 Ha ving given these six tenets of Universal Reconciliationism we will proceed to \u p0 \expndtw-3\charscalex100 give a brief Scriptural answer to each in order. \pa r\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw0\charscalex102 1. Such passages as Ephesians 1:11: "according to the purpose of him who \line \up0 \expndtw-2\charscalex100 worketh \ul0\nosupersub\cf9\f10\fs24 all things\ul 0\nosupersub\cf8\f9\fs24 after the counsel of his own will," are forced to supp ort the idea \line \up0 \expndtw0\charscalex103 that God created the Devil as a devil, that he causes man to commit every sin \line \up0 \expndtw0\charscalex107 that has ever been committed; in fact, that \ul0\nosupersub\cf9\f10\fs24 all th ings\ul0\nosupersub\cf8\f9\fs24 in the above verse is a \line \up0 \expndtw-2\c harscalex100 universal all without exception. More will be said about the word \ ul0\nosupersub\cf9\f10\fs24 all\ul0\nosupersub\cf8\f9\fs24 under number \par\pa rd\qj \li1800\ri1608\sb0\sl-277\slmult0 \up0 \expndtw0\charscalex104 6. It would seem that just one verse, such as James 1:13, would be sufficient \up0 \expndtw 0\charscalex107 answer to this whole contention: "Let no man say when he is temp ted, I am \up0 \expndtw0\charscalex103 tempted of God: for God cannot be tempted with evil, neither tempteth he any \up0 \expndtw-2\charscalex100 man." If Mr. Knoch and his followers are right on this point, then Adam was right \up0 \expn dtw0\charscalex103 in blaming God for his sin. There is surely nothing in the co ntext of Ephesians \up0 \expndtw0\charscalex107 1:11 to suggest that the Apostle means that God works sin; in fact, just the \up0 \expndtw0\charscalex108 opposi

te is the case: He is working to the end that "we should be holy and \up0 \expnd tw0\charscalex107 without blame before Him in love." And instead of thanking God for sin and \up0 \expndtw0\charscalex100 rejoicing in it, we should do as every man of God in Scripture did: "I will be sorry \up0 \expndtw-3\charscalex100 for my sin" (Psalm 38:18). \par\pard\qj \li1800\ri1613\sb250\sl-273\slmult0\fi267 \ up0 \expndtw-2\charscalex100 2. Knoch appeals to John 8:44 as proof that God cre ated Satan as a devil: "He \line \up0 \expndtw0\charscalex100 was a murderer fro m the beginning." But what beginning was this, the beginning \line \up0 \expndtw 0\charscalex100 of Satan or the beginning of human history? The word \ul0\nosupe rsub\cf9\f10\fs24 murderer\ul0\nosupersub\cf8\f9\fs24 is the key here. \line \u p0 \expndtw0\charscalex100 It is the word \ul0\nosupersub\cf9\f10\fs24 anthropok tonos\ul0\nosupersub\cf8\f9\fs24 meaning man-slayer. Satan could not have been a \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmul t0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb73\sl-230\slmu lt0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 612 \par\pard\sect \sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg614}{\bkmkend P g614}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmu lt0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult 0 \par\pard\qj\li1800\ri1607\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex105 \ ul0\nosupersub\cf8\f9\fs24 manslayer before there was a man to slay. Therefore t he beginning refers to \up0 \expndtw0\charscalex105 Satan's tempting of Adam and leading him to sin. Christ spoke of Satan's fall \up0 \expndtw0\charscalex105 ( \ul0\nosupersub\cf12\f13\fs24 Luke 10:18\ul0\nosupersub\cf8\f9\fs24 ), which wo uld have been impossible had Satan been created a \up0 \expndtw0\charscalex102 f allen creature. Such passages as \ul0\nosupersub\cf12\f13\fs24 Isaiah 14:12-20\u l0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf12\f13\fs24 Ezekiel 28:11-19\ul 0\nosupersub\cf8\f9\fs24 could \up0 \expndtw0\charscalex100 only refer in their ultimate sense to Satan-Lucifer, the shining one; the covering \up0 \expndtw0\c harscalex102 cherub; the one who was perfect in his ways from the day that he wa s created \up0 \expndtw-3\charscalex100 until iniquity was found in him. \par\pa rd\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb11\sl-275\slmult0\ fi278 \up0 \expndtw-1\charscalex100 3. Although Mr. Knoch does not state that Go d is forced to provide salvation in \line \up0 \expndtw0\charscalex106 order to maintain His justice, this is the only logical conclusion which can be \line \up 0 \expndtw0\charscalex100 drawn from his premise. Grace means that God w as not necessitated or \line \up0 \expndtw0\charscalex102 obligated in any wa y to provide salvation for any of His creatures. He provided \line \up0 \expndtw -2\charscalex100 none for the angels which fell and yet He is infinitely just an d righteous. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\ sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex103 4. The Deity of Christ, w hich is denied by Knoch, has been fully expounded \up0 \expndtw-2\charscalex100 under the section on The Person of the Savior. Knoch's contention that it is God 's \up0 \expndtw0\charscalex100 will for only a limited number to be saved in th is dispensation is contradicted by \up0 \expndtw0\charscalex100 Paul's words, wh ich Knoch uses elsewhere to try to prove his universalism: God \line \up0 \expnd tw0\charscalex105 "will have all men to be saved, and to come to the knowledge o f the truth" (1 \up0 \expndtw-1\charscalex100 Timothy 2:4). Peter likewise state s: "God is not willing that any should perish, but \up0 \expndtw-1\charscalex100 that all should come to repentance" (2 Peter 3:9). Both of these pa ssages \up0 \expndtw-1\charscalex100 express God's will for this present dispens ation, but Knoch admits that not all are \up0 \expndtw-1\charscalex100 saved in this dispensation. Knoch has to rip these verses out of their context and \up0 \ expndtw0\charscalex102 make them apply only to a time thousands of years in the future. Knoch further \up0 \expndtw-1\charscalex100 contends that the New earth and heavens will come to an end, along with the life \up0 \expndtw-2\charscalex1 00 of the believer and the punishment of the unbeliever. The Scriptures, on the other \up0 \expndtw0\charscalex100 hand, present these things as abiding, unchan ging, and as long-lasting as God \up0 \expndtw-3\charscalex100 Himself (\ul0\nos upersub\cf12\f13\fs24 1 John 2:17; 2 Peter 3:13\ul0\nosupersub\cf8\f9\fs24 ). \p ar\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1619\sb1\sl-280\slmu

lt0\fi219 \up0 \expndtw-1\charscalex100 5. The Concordant group teaches that all time is comprehended in five eons or \up0 \expndtw-2\charscalex100 ages: \par\p ard\qj \li1800\ri1619\sb0\sl-280\slmult0\fi292 \up0 \expndtw-1\charscalex100 (a) The eon of the original creation, from creation to the restoration of creation \up0 \expndtw-2\charscalex100 in Genesis 1:3-17. \par\pard\ql \li2062\sb1\sl-257 \slmult0 \up0 \expndtw-3\charscalex100 (b) The pre-Noahic eon, from Adam to the flood. \par\pard\ql \li2067\sb8\sl-276\slmult0 \up0 \expndtw-2\charscalex100 (c) The present evil eon, from the flood to the second coming of Christ. \par\pard\ ql \li2066\sb1\sl-256\slmult0 \up0 \expndtw-3\charscalex100 (d) The millennial e on, the thousand year kingdom. \par\pard\ql \li2063\sb8\sl-276\slmult0 \up0 \exp ndtw-3\charscalex100 (e) The eon of the new heavens and the new earth. \par\pard \qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1607\sb12\sl-274\slmult0\fi 263 \up0 \expndtw0\charscalex100 While Knoch admits that God and the creation wi ll no doubt continue to exist \line \up0 \expndtw0\charscalex105 after the end o f the fifth eon, he denies that the Bible contains any revelation \line \up0 \ex pndtw0\charscalex103 about eternity. What is usually called \ul0\nosupersub\cf9\ f10\fs24 eternal life\ul0\nosupersub\cf8\f9\fs24 , he calls \ul0\nosupersub\cf9\ f10\fs24 eonian life\ul0\nosupersub\cf8\f9\fs24 , or life for \line \up0 \expndt w-1\charscalex100 the age. He contends that wherever the Hebrew \ul0\nosupersub\ cf9\f10\fs24 olam\ul0\nosupersub\cf8\f9\fs24 or the Greek \ul0\nosupersub\cf9\f 10\fs24 aionios\ul0\nosupersub\cf8\f9\fs24 occur \line \up0 \expndtw-2\charscal ex100 we are to understand a limited period of time with a beginning and an endi ng. It is \line \up0 \expndtw-2\charscalex100 upon this premise that he argues t hat everlasting or eonian punishment will come \line \up0 \expndtw0\charscalex10 7 to an end. Of course, he does not believe that the unsaved will be suffering \ line \up0 \expndtw0\charscalex106 punishment all during the eon, for he teaches that the lake of fire is oblivion: \par\pard\ql \li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb73\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupers ub\cf7\f8\fs20 613 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl -240{\bkmkstart Pg615}{\bkmkend Pg615}\par\pard\qj \li1800\sb0\sl-273\slmult0 \p ar\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par \pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmul t0 \up0 \expndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 rather, he holds tha t the unsaved will be in oblivion all during the fifth eon. He \up0 \expndtw-1\c harscalex100 likewise holds that \ul0\nosupersub\cf9\f10\fs24 eternal\ul0\nos upersub\cf8\f9\fs24 or \ul0\nosupersub\cf9\f10\fs24 eonian\ul0\nosupersub\cf8 \f9\fs24 life will come to an end, although he \up0 \expndtw0\charscale x100 believes there will be some kind of existence after that. So also at the en d of the \up0 \expndtw-3\charscalex100 eons God will cease to be the \ul0\nosupe rsub\cf9\f10\fs24 everlasting\ul0\nosupersub\cf8\f9\fs24 or \ul0\nosupersub\cf9 \f10\fs24 eonian\ul0\nosupersub\cf8\f9\fs24 God. \par\pard\qj \li1800\ri1608\sb 262\sl-280\slmult0\fi287 \up0 \expndtw-1\charscalex100 In deciding the actual me aning of these words it is a matter of pitting one man \line \up0 \expndtw0\char scalex104 against all of the recognized authorities on the Greek language. Among other \line \up0 \expndtw-2\charscalex100 boasts which are made for the Concord ant Version in its foreword is this one: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\ri1592\sb8\sl-276\slmult0 \up0 \expndtw-1\charscalex100 Thi s plan gives the Scriptures to the people, and removes the necessity of \up0 \ex pndtw-2\charscalex100 relying on human learning or authority in matters of gravest moment, \up0 \expndtw0\charscalex102 where it is of supreme importa nce that they procure the counsel of God, \up0 \expndtw-2\charscalex100 uncloude d by creeds and traditions which corrupt the current texts.... It is a \up0 \exp ndtw0\charscalex105 supreme satisfaction to know that any fact in divine revelat ion can be \up0 \expndtw-3\charscalex100 checked at will.\ul0\super\cf22\f23\fs2 3 550 \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi268 \up0 \expndtw-2\cha rscalex100 \ul0\nosupersub\cf8\f9\fs24 The student is thus told that he can thro w away all lexicons and grammars and \up0 \expndtw-1\charscalex100 other authori ties and rely solely upon the Concordant Version to learn any fact of \up0 \expn dtw0\charscalex100 divine revelation. For such as submit to this dictum no answe

r can be given. But \line \up0 \expndtw0\charscalex102 for those who still have an open mind the standard lexicons are most revealing \up0 \expndtw-3\charscalex 100 on this point. \par\pard\qj \li1800\ri1607\sb261\sl-280\slmult0\fi268 \up0 \ expndtw0\charscalex100 Of special interest is the statement from \ul0\nosu persub\cf9\f10\fs24 The Vocabulary of the Greek \line \up0 \expndtw0\charsc alex100 Testament\ul0\nosupersub\cf8\f9\fs24 , by Moulton and Milligan, which gi ves the meaning of the vernacular \line \up0 \expndtw-2\charscalex100 Greek of t he first century as illustrated from the Papyri. Under \ul0\nosupersub\cf9\f10\f s24 aionios\ul0\nosupersub\cf8\f9\fs24 it is stated: \par\pard\qj \li2520\ri160 8\sb264\sl-276\slmult0 \up0 \expndtw0\charscalex106 Without pronouncing any o pinion on the special meaning which \up0 \expndtw-1\charscalex100 theologia ns have found for this word, we must note that outside the NT, in \up0 \expndtw0 \charscalex104 the vernacular as in the classical Greek (see Grimm-Thayer), it never \up0 \expndtw0\charscalex100 loses the sense of \ul0\nosupersub\cf9\f10\fs 24 perpetuus\ul0\nosupersub\cf8\f9\fs24 .... In general the word depicts that o f which \up0 \expndtw-2\charscalex100 the horizon is not in view, whether the ho rizon be at an infinite distance, as \up0 \expndtw-3\charscalex100 in Catullus' poignant lines-\par\pard\qj \li3960\ri4354\sb1\sl-280\slmult0 \up0 \expndtw-3\ch arscalex100 Nobis cum semel occidit brevis lux, \line \up0 \expndtw-3\charscalex 100 Nox est \ul0\nosupersub\cf9\f10\fs24 perpetua\ul0\nosupersub\cf8\f9\fs24 un a dormienda, \par\pard\ql \li2520\sb4\sl-276\slmult0 \up0 \expndtw-3\charscalex1 00 or whether it lies no farther than the span of a Caesar's life.\ul0\super\cf2 2\f23\fs23 551 \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi292 \up0 \expn dtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Thus it is clear that any first century reader of the New Testament would have \up0 \expndtw0\charscalex100 unde rstood \ul0\nosupersub\cf9\f10\fs24 aionios\ul0\nosupersub\cf8\f9\fs24 to mean perpetual or eternal. It is true that \ul0\nosupersub\cf9\f10\fs24 aion\ul0\nosu persub\cf8\f9\fs24 may mean a \up0 \expndtw0\charscalex103 person's life-span o r age, but it is equally true that it may mean time extended \up0 \expndtw0\char scalex103 indefinitely. All of the lexicons bear out this meaning. In fact, our English word \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf9\f10\fs24 eternal\ ul0\nosupersub\cf8\f9\fs24 is derived from the Latin \ul0\nosupersub\cf9\f10\fs 24 aeturnus, aevum\ul0\nosupersub\cf8\f9\fs24 , meaning \ul0\nosupersub\cf9\f10\ fs24 age\ul0\nosupersub\cf8\f9\fs24 , the equivalent of \up0 \expndtw-3\charscal ex100 the Greek \ul0\nosupersub\cf9\f10\fs24 aion\ul0\nosupersub\cf8\f9\fs24 . \ par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \p ar\pard\ql\li1800\sb222\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\ cf23\f24\fs20\ul0\super\cf23\f24\fs19 550\ul0\nosupersub\cf7\f8\fs20 \ul0\nosup ersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 5. \par\pard\qj \li180 0\ri1608\sb0\sl-240\slmult0 \up0 \expndtw0\charscalex105 \ul0\super\cf23\f24\fs1 9 551\ul0\nosupersub\cf7\f8\fs20 James Hope Moulton and George Milligan, \ul0\n osupersub\cf24\f25\fs20 The Vocabulary of the Greek New Testament\ul0\nosupersub \cf7\f8\fs20 (Grand \up0 \expndtw-3\charscalex100 Rapids: Wm. B. Eerdmans Publ ishing Co., 1949), p. 16. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230\slmult0 \up0 \expndt w-2\charscalex100 614 {\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz487\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g616}{\bkmkend Pg616}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s

b0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb118\sl-274\slmult0\fi268 \up0 \ex pndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 It is very important to have a proper concept of time and eternity. Space, \line \up0 \expndtw0\charscalex103 m atter, and time are all involved in creation. It would seem impossible to have \ line \up0 \expndtw0\charscalex100 any one without the others. Before God created there was no space, matter, or \line \up0 \expndtw-1\charscalex100 time. As lon g as creation endures all three of these things will endure. There can \line \up 0 \expndtw-1\charscalex100 be no end to time without the blotting out a nd reducing to nothingness of \line \up0 \expndtw0\charscalex100 everything that God has created. Before time began, God existed as a timeless \line \up0 \e xpndtw-2\charscalex100 Being. The beginning and the end are the same to Him. But God's creatures exist \line \up0 \expndtw0\charscalex100 in time and as long as they exist time will exist. Methods of measuring time may \line \up0 \expndtw0\ charscalex100 change, but essentially time is the possibility of one th ing happening after \line \up0 \expndtw-1\charscalex100 another. It is impossi ble to conceive that a time will ever come when there will be \line \up0 \expndt w0\charscalex102 no succession of events. With this fact in mind, the only way m an can express \line \up0 \expndtw0\charscalex103 eternity is to speak of time r olling on in endless succession, and this is exactly \line \up0 \expndtw0\charsc alex100 what the Scripture does when it uses such expressions as \ul0\nosupersub \cf9\f10\fs24 the eons of the eons\ul0\nosupersub\cf8\f9\fs24 . \line \up0 \expn dtw0\charscalex100 Needless to say, the statement in Revelation 10:6, "that ther e should be time no \line \up0 \expndtw0\charscalex100 longer" does not mean tha t time itself was to cease, but that there should be no \line \up0 \expndtw-3\ch arscalex100 further delay. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\ li1800\ri1607\sb9\sl-276\slmult0\fi319 \up0 \expndtw0\charscalex100 6. Finally, what is the meaning of the expression: "to reconcile all things unto \line \up0 \expndtw0\charscalex100 himself... whether they be things in earth, or things in heaven?" Does this mean \line \up0 \expndtw0\charscalex103 that finally every o ne including Satan will be brought into a saving relationship \line \up0 \expndt w-2\charscalex100 with God? The word \ul0\nosupersub\cf9\f10\fs24 all\ul0\nosupe rsub\cf8\f9\fs24 is seldom if ever used in an all-inclusive, universal sense. \ line \up0 \expndtw0\charscalex103 Even in a passage like \ul0\nosupersub\cf12\f1 3\fs24 I Corinthians 15:27\ul0\nosupersub\cf8\f9\fs24 Paul has to explain that there is an \line \up0 \expndtw0\charscalex100 exception. It is not true that al l without exception have sinned, for Christ did not \line \up0 \expndtw-1\charsc alex100 sin. When God speaks of the restoration of all things (\ul0\nosupersub\c f12\f13\fs24 Acts 3:21\ul0\nosupersub\cf8\f9\fs24 ), He limits the all \line \up 0 \expndtw0\charscalex100 to those things which were spoken by the prophets. In \ul0\nosupersub\cf12\f13\fs24 Colossians 1:20\ul0\nosupersub\cf8\f9\fs24 He lim its \line \up0 \expndtw-1\charscalex100 the all things that are reconciled to th ings in heaven and things in earth. He says \line \up0 \expndtw0\charscalex100 n othing here about things \ul0\nosupersub\cf9\f10\fs24 under the earth\ul0\nosupe rsub\cf8\f9\fs24 (cf. \ul0\nosupersub\cf12\f13\fs24 Philippians 2:10\ul0\nosupe rsub\cf8\f9\fs24 ). And further, He \line \up0 \expndtw0\charscalex100 does not say He is going to reconcile \ul0\nosupersub\cf9\f10\fs24 all people,\ul0\nosupe rsub\cf8\f9\fs24 but \ul0\nosupersub\cf9\f10\fs24 all things,\ul0\nosupersub\cf 8\f9\fs24 and He does not \line \up0 \expndtw-2\charscalex100 say that He is go ing to \ul0\nosupersub\cf9\f10\fs24 save all people\ul0\nosupersub\cf8\f9\fs24 , but that He is going to \ul0\nosupersub\cf9\f10\fs24 reconcile all things\ul0\n osupersub\cf8\f9\fs24 . \line \up0 \expndtw0\charscalex104 When Christ said that He would draw all men unto Himself (\ul0\nosupersub\cf12\f13\fs24 John 12:32\u l0\nosupersub\cf8\f9\fs24 ), the \line \up0 \expndtw0\charscalex100 context make s it clear that He meant \ul0\nosupersub\cf9\f10\fs24 all men without distinctio n\ul0\nosupersub\cf8\f9\fs24 and not all men \line \up0 \expndtw0\charscalex102 without exception, for certain Greeks wanted to see Him but until His death on \line \up0 \expndtw0\charscalex100 the Cross His ministry was only to the lost s heep of the house of Israel. Again in \line \up0 \expndtw-1\charscalex100 \ul0\n osupersub\cf12\f13\fs24 Ephesians 1:9, 10\ul0\nosupersub\cf8\f9\fs24 the gather ing of all things together in Christ is limited to things \line \up0 \expndtw-2\

charscalex100 in heaven and things in earth. \par\pard\qj \li1800\ri1608\sb264\s l-277\slmult0\fi268 \up0 \expndtw0\charscalex100 An example of how the Concordan t Version translates inconsistently in order \up0 \expndtw0\charscalex104 to kee p from contradicting its own teaching is seen in its handling of Matthew \up0 \e xpndtw-2\charscalex100 17:11, where Christ said: "Elias truly shall first come, and restore all things." If the \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf9 \f10\fs24 all\ul0\nosupersub\cf8\f9\fs24 of Colossians 1:20 means all without e xception why does it not mean it here? \up0 \expndtw0\charscalex105 Why put the \ul0\nosupersub\cf9\f10\fs24 universe\ul0\nosupersub\cf8\f9\fs24 there and only \ul0\nosupersub\cf9\f10\fs24 all\ul0\nosupersub\cf8\f9\fs24 here? The answer i s simple. Elias is \up0 \expndtw0\charscalex100 coming at the beginning of the M illennium to restore all things, but according to \up0 \expndtw0\charscalex100 C oncordant teaching the universal restoration is not to take place until after th e \up0 \expndtw0\charscalex104 Millennium and the eon of the new heavens and new earth. It would not do to \up0 \expndtw-3\charscalex100 have two universal rest orations. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-2 30\slmult0 \par\pard\ql\li10137\sb102\sl-230\slmult0 \up0 \expndtw-2\charscalex1 00 \ul0\nosupersub\cf7\f8\fs20 615 \par\pard\sect\sectd\fs24\paperw12240\paperh1 5840\pard\sb0\sl-240{\bkmkstart Pg617}{\bkmkend Pg617}\par\pard\qj \li1800\sb0\s l-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\ri1608\sb 118\sl-274\slmult0\fi294 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs 24 On the other side of the ledger are the many statements concerning the plight \line \up0 \expndtw0\charscalex104 of the unsaved. "The wrath of God abideth on him" and "He shall not see life" \line \up0 \expndtw0\charscalex106 (John 3:36 ). Will final salvation be the end of the unbeliever according to \ul0\nosupersu b\cf12\f13\fs24 2 \line \up0 \expndtw0\charscalex102 Corinthians 11:15; Philipp ians 3:19; Hebrews 6:8; I Peter 4:17\ul0\nosupersub\cf8\f9\fs24 ? No, even after \line \up0 \expndtw0\charscalex104 the new heavens and new earth appear we read: "But the fearful and \line \up0 \expndtw0\charscalex100 unbelievin g, and the abominable, and murderers, and whoremongers, and \line \up0 \ expndtw0\charscalex107 sorcerers, and idolaters, and all liars, shall have their part in the lake which \line \up0 \expndtw-2\charscalex100 burneth with fire an d brimstone, which is the second death" (Revelation 21:8). \par\pard\ql \li1800\ sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 C ONDITIONAL IMMORTALITY \par\pard\qj \li1800\sb0\sl-277\slmult0 \par\pard\qj\li18 00\ri1608\sb7\sl-277\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\ cf8\f9\fs24 In general, those who teach conditional immortality agree wi th Universal \up0 \expndtw0\charscalex100 Reconciliationists up to the point wh ere unbelievers are cast into the lake of fire. \up0 \expndtw0\charscalex100 Her e their philosophy and outlook change. The second death is annihilation and \up0 \expndtw0\charscalex100 a point of no return. When man sinned he becam e mortal. No man has \up0 \expndtw0\charscalex102 immortality by nature. Receiving immortality is conditioned upon receiving \up0 \expndtw0\charscal ex100 salvation. Thus only the saved have immortality and will live on for etern ity. The \up0 \expndtw0\charscalex105 unsaved will die as animals. They will rec eive eternal punishment (by being \up0 \expndtw-3\charscalex100 annihilated), b ut they will not be punished eternally. \par\pard\qj \li1800\sb0\sl-272\slmult0 \par\pard\qj\li1800\ri1607\sb16\sl-272\slmult0\fi320 \up0 \expndtw0\charscalex10 0 This type of teaching has the same appeal as committing suicide does to the \u p0 \expndtw0\charscalex102 one who thinks to end it all. Hell is no longer a pla ce of punishment; it is simply \up0 \expndtw-2\charscalex100 the executioner and in an instant it is all over. This teaching also appeals to those \up0 \expndtw 0\charscalex106 who cannot understand how people could be happy in heaven if the y knew \up0 \expndtw0\charscalex104 others were suffering in hell. To destroy al l of the ungodly with one fell swoop \up0 \expndtw-3\charscalex100 and get them out of the way seems to solve the problem. \par\pard\qj \li1800\sb0\sl-276\slmul t0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex 100 Actually the problem is not with immortality. Mortality and immortality have

to \line \up0 \expndtw0\charscalex103 do with the body, not simply with continu ed existence. The believer at present \line \up0 \expndtw0\charscalex100 has mor tality. At the time of the rapture he will put on immortality (\ul0\nosupersub\c f12\f13\fs24 1 Corinthians \line \up0 \expndtw0\charscalex104 15:53\ul0\nosupers ub\cf8\f9\fs24 ). But we have shown in a previous chapter that should the believ er die \line \up0 \expndtw0\charscalex100 before the Rapture occurs his spirit a nd soul will continue to exist in a conscious \line \up0 \expndtw0\charscalex100 state with Christ. The unsaved dead are likewise in a conscious state in hades. \line \up0 \expndtw0\charscalex100 Thus it is that the doctrine of conditional immortality or annihilationism is almost \line \up0 \expndtw0\charscalex100 alwa ys associated with the teaching that death is unconsciousness, soul-sleep, \line \up0 \expndtw-1\charscalex100 extinction, oblivion, or annihilation. Some may s uppose that the sinner will suffer \line \up0 \expndtw0\charscalex102 for a time in the lake of fire to pay for his sins before he is annihilated, but then \lin e \up0 \expndtw0\charscalex103 the question arises: If the sinner has paid for h is sins, why annihilate him? For \line \up0 \expndtw0\charscalex100 one who beli eves that death destroys the sentient part of man's being, it is not a \line \up 0 \expndtw0\charscalex100 big step to embrace annihilationism. Conversely, for o ne who believes that man \line \up0 \expndtw0\charscalex100 maintains some form of conscious existence in the state of physical death, there \line \up0 \expndtw 0\charscalex100 is very little likelihood that he will see any rationale in the doctrine of conditional \line \up0 \expndtw-2\charscalex100 immortality. \par\pa rd\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\p ard\ql\li10137\sb202\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersu b\cf7\f8\fs20 616 \par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl240{\bkmkstart Pg618}{\bkmkend Pg618}\par\pard\ql \li1800\sb0\sl-379\slmult0 \pa r\pard\ql\li1800\sb0\sl-379\slmult0 \par\pard\ql\li1800\sb0\sl-379\slmult0 \par\ pard\ql\li1800\sb210\sl-379\slmult0 \up0 \expndtw0\charscalex97 \ul0\nosupersub\ cf16\f17\fs48 91 \ul0\nosupersub\cf20\f21\fs32 THE FINAL RESURRECTION AND JUDGME NT \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb172\sl-2 75\slmult0\fi268 \up0 \expndtw-1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Of n ecessity much has already been stated in distinguishing the various \up 0 \expndtw0\charscalex102 resurrections and judgments of the Scripture. With evi dence previously given it \up0 \expndtw0\charscalex100 should not be necessar y here to do more than state the fact of the final \up0 \expndtw0\cha rscalex100 resurrection and judgment and to then enlarge upon this theme. This t ruth is set \up0 \expndtw-3\charscalex100 forth in its clearest details in Revel ation 20:5, 11-15: \par\pard\qj \li2520\sb0\sl-276\slmult0 \par\pard\qj\li2520\r i1607\sb9\sl-276\slmult0\fi134 \up0 \expndtw0\charscalex103 But the rest of the dead lived not again until the thousand years were \line \up0 \expndtw0\charscal ex104 finished .... And I saw a great white throne, and him that sat on it, from \line \up0 \expndtw0\charscalex100 whose face the earth and the heaven fled awa y; and there was found no \line \up0 \expndtw0\charscalex102 place for them. And I saw the dead, small and great, stand before God; \line \up0 \expndtw-1\charsc alex100 and the books were opened: and another book was opened, which is the \li ne \up0 \expndtw0\charscalex105 book of life: and the dead were judged out of th ose things which were \line \up0 \expndtw0\charscalex104 written in the books, a ccording to their works. And the sea gave up the \line \up0 \expndtw0\charscalex 100 dead which were in it; and death and hades delivered up the dead which \line \up0 \expndtw0\charscalex100 were in them; and they were judged, every man acco rding to their works. \line \up0 \expndtw0\charscalex104 And death and hades wer e cast into the lake of fire. This is the second \line \up0 \expndtw0\charscalex 102 death. And whosoever was not found written in the book of life was cast \lin e \up0 \expndtw-3\charscalex100 into the lake of fire. \par\pard\ql \li1800\sb26 4\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 A GEN ERAL RESURRECTION \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri 1607\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\ f9\fs24 This final resurrection and judgment may be called \ul0\nosupersub\cf9\f

10\fs24 general\ul0\nosupersub\cf8\f9\fs24 only in the sense \line \up0 \expndt w0\charscalex104 that it includes all of the unsaved dead of all time. There is no record that any \line \up0 \expndtw-2\charscalex100 unsaved dead are either r aised or judged prior to this, but there is great evidence \line \up0 \expndtw0\ charscalex102 that all of the saved dead are raised and judged before this. Wher eas it is very \line \up0 \expndtw-1\charscalex100 important to know \ul0\nosupe rsub\cf9\f10\fs24 the when\ul0\nosupersub\cf8\f9\fs24 of these various resurrec tions and judgments, the all \line \up0 \expndtw0\charscalex100 important truth is the fact that there will be a resurrection of both the just and the \line \up 0 \expndtw0\charscalex100 unjust, and that every man will someday have to give a ccount to God. Upon this \line \up0 \expndtw-1\charscalex100 fact all orthodox t heologians are agreed, but as we have seen, those who do not \line \up0 \expndtw 0\charscalex100 recognize the dispensational principle throw all of these distin ct events into one \line \up0 \expndtw-3\charscalex100 great final assize. \par\ pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers ub\cf6\f7\fs24 A LITERAL OR SPIRITUAL RESURRECTION? \par\pard\qj \li1800\sb0\sl276\slmult0 \par\pard\qj\li1800\ri1594\sb8\sl-276\slmult0\fi281 \up0 \expndtw-1\ charscalex100 \ul0\nosupersub\cf8\f9\fs24 Our first great concern is to make sur e what is meant by "the first resurrection" \line \up0 \expndtw0\charscalex105 a nd "the rest of the dead." Amillennialists go to great extremes to spiritualize \line \up0 \expndtw0\charscalex103 these expressions. Hodge goes so far as to su ggest that just as John came in \line \up0 \expndtw-1\charscalex100 the spirit o f Elijah, "we should understand the Apostle here predicting a new race \line \up 0 \expndtw-2\charscalex100 of men were to arise filled with the spirit of the ma rtyrs..."\ul0\super\cf22\f23\fs23 552\ul0\nosupersub\cf8\f9\fs24 He does not venture \line \up0 \expndtw0\charscalex106 a guess as to the meaning of "the res t of the dead." Berkhof says of the first \line \up0 \expndtw0\charscalex100 res urrection: "In all probability the expression refers to the entrance of the soul s \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb212\sl-230\slmul t0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs1 9 552\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosupersub\cf24\f25\fs20 op. cit\u l0\nosupersub\cf7\f8\fs20 ., Vol. III, p. 842. \par\pard\ql \li10137\sb0\sl-230\ slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230 \slmult0 \up0 \expndtw-2\charscalex100 617 {\shp {\*\shpinst\shpleft1800\shptop14064\shpright4680\shpbottom14084\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz390\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g619}{\bkmkend Pg619}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf8\f9\fs24 of the saints upon the glorious state of life with Christ at death,''\ul0\super\cf22\f23\fs23 553\ul0\nosupersub\cf8\ f9\fs24 thus making \line \up0 \expndtw-1\charscalex100 the first resurrectio n to be death. Shedd makes the first resurrection to be \line \up0 \ex pndtw-2\charscalex100 synonymous with the regeneration of the soul, and then he says of the rest of the \line \up0 \expndtw0\charscalex102 dead: "The remainder of the believing dead do not 'live [and reign with Christ] ' \line \up0 \expndtw 0\charscalex103 until the final consummation at the end of the world. The martyr s are honored \line \up0 \expndtw-1\charscalex100 above the mass of believer s, by a co-reign with the Redeemer during the \line \up0 \expndtw0\chars calex100 millennium. The church generally does not participate in the triumph of

its Head \line \up0 \expndtw0\charscalex103 until after the millennium and fina l judgment.''\ul0\super\cf22\f23\fs23 554\ul0\nosupersub\cf8\f9\fs24 But if t he first resurrection is \line \up0 \expndtw0\charscalex103 spiritual and means the regeneration of the soul, how does it happen that only \line \up0 \expndtw0\ charscalex104 the martyrs take part in it, and the great majority of the regener ated ones are \line \up0 \expndtw0\charscalex103 classified as the rest of the dead? Every attempt to spiritualize the first \line \up0 \expndtw0\ch arscalex100 resurrection has resulted in multiplied contradictions and confusion . Taken at its \line \up0 \expndtw-2\charscalex100 face value this passage tells us that the righteous dead are literally resurrected at \line \up0 \expndtw-1\c harscalex100 the beginning of the thousand years, so that \ul0\nosupersub\cf9\f1 0\fs24 the rest of the dead \ul0\nosupersub\cf8\f9\fs24 must refer to all \line \up0 \expndtw0\charscalex107 of the unrighteous dead who are left in the grave. If this is true, then it is an \line \up0 \expndtw0\charscalex102 established fa ct that all of the unsaved dead will appear before the great white \line \up0 \e xpndtw0\charscalex107 throne, and that none of the righteous dead (barring the death of righteous \line \up0 \expndtw-3\charscalex100 people during the millenn ium) will be there. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw-3\ch arscalex100 \ul0\nosupersub\cf6\f7\fs24 NATURE OF THE RESURRECTION BODY \par\par d\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1609\sb1\sl-280\slmult0\fi 333 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The question then a rises, What will be the nature of the resurrection body of \line \up0 \expndtw-1 \charscalex100 the unsaved? Will it be different from that of the saved? The uns aved will be cast \line \up0 \expndtw-2\charscalex100 bodily into the lake of fi re. Will their bodies be destroyed in the fire so that they go \line \up0 \expnd tw-2\charscalex100 back into a disembodied state? Shedd says in answer to these questions: \par\pard\qj \li2520\ri1598\sb264\sl-276\slmult0\fi134 \up0 \expndtw0 \charscalex104 That the resurrection body of both the good and the evil will hav e the \line \up0 \expndtw-2\charscalex100 common characteristic of being destitu te of fleshly appetites and passions, \line \up0 \expndtw0\charscalex103 and wil l be a "spiritual" in distinction from a "natural" body, is proved by \line \up0 \expndtw0\charscalex100 Matt. 22:30, "They neither marry nor are given in marri age, but are as the \line \up0 \expndtw-1\charscalex100 angels of God," 1 Cot. 1 5:50, "Flesh and blood cannot inherit the kingdom \line \up0 \expndtw-3\charscal ex100 of God;" Rev. 7:16, "They hunger no more, neither thirst any more.\u8221?\ ul0\super\cf22\f23\fs23 555 \par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj \li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosup ersub\cf8\f9\fs24 Shedd goes on to say that while the resurrection bodies of the saints will be \line \up0 \expndtw0\charscalex100 celestial, glorified, and res plendent, those of the unsaved will not be. He seems \line \up0 \expndtw0\charsc alex102 to take the view, therefore, that essentially all resurrection bodies ar e alike but \line \up0 \expndtw-2\charscalex100 that those of the unsaved will n ot manifest the glory of those of the saved. \par\pard\ql \li2068\sb0\sl-276\slm ult0 \par\pard\ql\li2068\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Strong quotes Phelps, who expresses somewhat the same view: \par\pard\qj \li2520\sb0\s l-260\slmult0 \par\pard\qj\li2520\ri1608\sb38\sl-260\slmult0\fi134 \up0 \expndtw 0\charscalex104 The bodies of the wicked live again as well as those of the righ teous. \line \up0 \expndtw0\charscalex105 You have therefore a spiritual body, i nhabited and used, and therefore \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pa rd\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb225\sl-230\slmult0 \up0 \e xpndtw-2\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 553\ul0\ nosupersub\cf7\f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs20 op. cit.\ul0\nosu persub\cf7\f8\fs20 , p. 727. \par\pard\ql \li1800\ri3875\sb0\sl-240\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 554\ul0\nosupersub\cf7\f8\fs2 0 Shedd, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vo l. II, p. 645. \line \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 555\ ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Ibid\ul0\nosupersub\cf 7\f8\fs20 , Vol. II, p. 652. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb11\sl-230\slmult0 \up0 \exp ndtw-2\charscalex100 618

{\shp {\*\shpinst\shpleft1800\shptop13603\shpright4680\shpbottom13623\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz382\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g620}{\bkmkend Pg620}\par\pard\qj \li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520 \sb0\sl-260\slmult0 \par\pard\qj\li2520\sb0\sl-260\slmult0 \par\pard\qj\li2520\s b0\sl-260\slmult0 \par\pard\qj\li2520\ri1603\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 tortured, by a guilty soul,-a body, p erfected in its sensibilities, inclosing \up0 \expndtw-3\charscalex100 and expre ssing a soul matured in its depravity.\ul0\super\cf22\f23\fs23 556 \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex107 \ul0\nosupersub\cf8\f9\fs24 Those who believe in an y form of annihilation of the unsaved dead must \up0 \expndtw-1\charscalex100 lo gically think of the resurrection bodies of the unsaved as simply the restoratio n \up0 \expndtw0\charscalex100 to the natural body which man presently possesses , since they suppose that the \up0 \expndtw-1\charscalex100 body is burned up an d destroyed as soon as it touches the lake of fire. There are \up0 \expndtw-2\ch arscalex100 others who suppose that the body is destroyed but that the soul cont inues on in a \up0 \expndtw-3\charscalex100 disembodied state, as it had done pr eviously before resurrection. \par\pard\ql \li2068\sb0\sl-276\slmult0 \par\pard\ ql\li2068\sb8\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Thiessen rather wisel y states: \par\pard\qj \li2520\ri1605\sb265\sl-275\slmult0\fi62 \up0 \expndtw0\c harscalex100 Thus it is clear that the unsaved too will be raised bodily. Curios ity would \up0 \expndtw0\charscalex107 indeed pry into the nature of this resurr ection body, but the silence of \up0 \expndtw-2\charscalex100 Scripture on this point indicates that we should be content with such things \up0 \expndtw-2\chars calex100 as have been revealed, and leave the question where the Scriptures leav e \up0 \expndtw-3\charscalex100 it, i.e., unanswered.\ul0\super\cf22\f23\fs23 55 7 \par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 SUBJECTS OF THE FINAL RESURRECTION \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608 \sb10\sl-275\slmult0\fi265 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\ fs24 Although we do not understand the exact nature of the resurrection body of the \line \up0 \expndtw-1\charscalex100 unsaved or of the environment in which t hey stand when earth and heaven have \line \up0 \expndtw0\charscalex100 fled awa y, we do know that all of the unsaved dead will stand before God in this \line \ up0 \expndtw0\charscalex100 final judgment. The question may be asked, Will ther e not be saved ones also in \line \up0 \expndtw0\charscalex105 this judgment, si nce it is stated that the book of life is opened and only those \line \up0 \expn dtw-2\charscalex100 whose names were not found written there were cast into the second death? The \line \up0 \expndtw0\charscalex100 answer to this question dep ends largely upon our view of life in the Millennium. \line \up0 \expndtw0\chars calex100 There will be death in the millennium, but if only the unsaved meet dea th during \line \up0 \expndtw-1\charscalex100 that time, there will be only unsa ved people left in the state of death at the end of \line \up0 \expndtw0\charsca lex100 that period, since all of the righteous dead were raised at the second co ming of \line \up0 \expndtw0\charscalex100 Christ. Since there is no mention of any righteous ones being found in this final \line \up0 \expndtw-1\charscalex100 resurrection, it would seem safe to conclude that there are none. And surely if all \line \up0 \expndtw0\charscalex106 of the saved of all ages were pre sent at this judgment, as Post- and \line \up0 \expndtw0\charscalex100 Ami llennialists insist, we could expect to read at least one word about them, but \

line \up0 \expndtw-3\charscalex100 instead there is only the account of the cond emnation of the wicked. \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \expndtw3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE JUDGE \par\pard\qj \li1800\sb0\s l-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 The Judge, of course, is God, but Scr ipture indicates that it will be God the \line \up0 \expndtw0\charscalex102 Son who will be the final judge. Only the omniscient God is capable of passing \line \up0 \expndtw0\charscalex100 final judgment and determining the eternal consequ ences of men's actions. But \line \up0 \expndtw0\charscalex100 this judge will n ot be some far-off Deity, separated by an infinity from finite man: \line \up0 \ expndtw0\charscalex104 He will be the God-man, Christ Jesus. Although Christ sai d: "I judge no man" \line \up0 \expndtw0\charscalex100 (John 8:15), He did not m ean that He would not in the future judge men, for He \par\pard\ql \li1800\sb0\s l-230\slmult0 \par\pard\ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw-2\charscale x100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 556\ul0\nosupersub\cf7\f8\ fs20 Strong, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 . , p. 1034. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex10 0 \ul0\super\cf23\f24\fs19 557\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupe rsub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 493. \par\pard\ql \l i10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\l i10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 619 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz372\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g621}{\bkmkend Pg621}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex104 \ul0\nosupersub\cf8\f9\fs24 also stated: "For the Father judgeth no man, but hath committed all judgment \line \up0 \expndtw0\charscalex102 unto the Son" (John 5:22). Peter declared of Christ: "And he commanded us to \line \u p0 \expndtw0\charscalex100 preach unto the people, and to testify that it is he which was ordained of God to \line \up0 \expndtw0\charscalex100 be the Judge of the quick and the dead" (Acts 10:42). Paul testified to the same \line \up0 \exp ndtw-1\charscalex100 things: "Because he hath appointed a day, in the which he w ill judge the world in \line \up0 \expndtw-2\charscalex100 righteousness by th at man whom he hath ordained; whereof he hath given \line \up0 \expndtw 0\charscalex100 assurance unto all men, in that he hath raised him from the dead " (Acts 17:31). \line \up0 \expndtw-1\charscalex100 Every knee will bow and ever y tongue will someday confess, not simply that God \line \up0 \expndtw0\charscal ex100 is God, but that Jesus Christ is Lord, to the glory of God the Father (\ul 0\nosupersub\cf12\f13\fs24 Philippians \line \up0 \expndtw-2\charscalex100 2:10\ ul0\nosupersub\cf8\f9\fs24 ). \par\pard\ql \li1800\sb265\sl-276\slmult0 \up0 \ex pndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 THE JUDGMENT \par\pard\qj \li1 800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb8\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 The wages of sin in this pre sent state of existence is death (\ul0\nosupersub\cf12\f13\fs24 Romans 6:23\ul0\ nosupersub\cf8\f9\fs24 ). \line \up0 \expndtw0\charscalex100 The final penalty t o be meted out to the unsaved who have experienced the first \line \up0 \expndtw 0\charscalex100 death is the second death. The execution of the penalty upon the unsaved as a \line \up0 \expndtw0\charscalex104 result of their judgment is the casting of them into the lake of fire which is the \line \up0 \expndtw0\charsca

lex100 second death. But what is the meaning of this? Men have tried in every \line \up0 \expndtw0\charscalex100 conceivable way to ameliorate the final state of the unsaved by appealing to the \line \up0 \expndtw0\charscalex10 0 love, the mercy, the compassion, the kindness, and the justice of God, trying to \line \up0 \expndtw0\charscalex103 convince themselves and others either that the lake of fire is simply a figure of \line \up0 \expndtw0\charscalex100 speec h or that it is a painless oblivion. For example, A. E. Knoch, who holds out \li ne \up0 \expndtw0\charscalex100 the hope that after the lake of fire experience all rational beings will be raised up \line \up0 \expndtw-3\charscalex100 and re conciled to God, has this to say about the lake of fire: \par\pard\qj \li2520\ri 1603\sb264\sl-277\slmult0\fi195 \up0 \expndtw-2\charscalex100 The means for this is the lake of fire. Let no one shrink with horror at this \up0 \expndtw-2\char scalex100 fact, as though it entailed excessive suffering and agony. A death by fire is \up0 \expndtw0\charscalex103 not necessarily painful .... The lake of fi re is not presented as a place of \up0 \expndtw0\charscalex102 suffering, but a place of death, in connection with the great white throne \up0 \expndtw0\charsca lex100 judgment, Every court has some means of inflicting the extreme penalty, \ up0 \expndtw0\charscalex100 such as hanging or electrocution. They use the least painful process. The \up0 \expndtw0\charscalex102 lake of fire is the execution er of the great white throne. Death should be \up0 \expndtw-3\charscalex100 inst antaneous and almost painless.\ul0\super\cf22\f23\fs23 558 \par\pard\qj \li1800\ sb0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi268 \up0 \ex pndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 This quotation shows to what le ngths men will go in order to circumvent the \line \up0 \expndtw-1\charscalex100 plain teaching of the Bible. What a meaningless and useless exercise on the par t \line \up0 \expndtw0\charscalex100 of God this is to take the dead who are alr eady out of existence according to Mr. \line \up0 \expndtw0\charscalex102 Knoch, and bring them back into existence simply for the purpose of painlessly \line \ up0 \expndtw0\charscalex100 putting them out of existence again. And what shall be said of his statement that \line \up0 \expndtw0\charscalex100 the lake of fir e is not presented as a place of suffering when we read that Satan, \line \up0 \ expndtw0\charscalex100 and the Beast, and the False Prophet shall be tormented d ay and night for ever \line \up0 \expndtw0\charscalex100 and ever (\ul0\nosupers ub\cf12\f13\fs24 Rev. 20:10\ul0\nosupersub\cf8\f9\fs24 ), as well as all of thos e who receive the mark of the Beast \line \up0 \expndtw0\charscalex105 (\ul0\nos upersub\cf12\f13\fs24 Revelation 14:10, 11\ul0\nosupersub\cf8\f9\fs24 )? And w e might further ask whether our Lord told the \line \up0 \expndtw0\charscalex105 people that God would make the punishment of the ungodly as painless as \par\pa rd\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb113\sl-230\slmult0 \up0 \ expndtw-1\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 558\ul0 \nosupersub\cf7\f8\fs20 A. E. Knoch, \ul0\nosupersub\cf24\f25\fs20 The Unveilin g of Jesus Christ\ul0\nosupersub\cf7\f8\fs20 (Los Angeles: The Concordant Publi shing Concern, N.D.), \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\c harscalex100 p. 529. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li101 37\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\c harscalex100 620 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz373\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g622}{\bkmkend Pg622}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s

b0\sl-260\slmult0 \par\pard\qj\li1800\ri1619\sb186\sl-260\slmult0 \up0 \expndtw1\charscalex100 \ul0\nosupersub\cf8\f9\fs24 possible, or whether He threatened w eeping, and wailing, and gnashing of teeth, \up0 \expndtw-2\charscalex100 and ev erlasting punishment (\ul0\nosupersub\cf12\f13\fs24 Matthew 13:42; 25:30, 46\ul0 \nosupersub\cf8\f9\fs24 )? \par\pard\ql \li2065\sb0\sl-276\slmult0 \par\pard\ql\ li2065\sb11\sl-276\slmult0 \up0 \expndtw-2\charscalex100 There has been much spe culation as to the nature of the fire. Hodge says: \par\pard\qj \li2520\ri1603\s b261\sl-280\slmult0\fi152 \up0 \expndtw-1\charscalex100 There seems to be no mor e reason for supposing that the fire spoken of \up0 \expndtw0\charscalex107 in S cripture is to be literal fire, than that the worm that never dies is a \up0 \ex pndtw0\charscalex100 literal worm. The devil and his angels who are to suffer th e vengeance of \up0 \expndtw0\charscalex100 eternal fire, and whose doom th e impenitent are to share, have no \up0 \expndtw-3\charscalex100 material bodies to be acted upon by elemental fire.\ul0\super\cf22\f23\fs23 559 \par\pard \ql \li1800\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\c f8\f9\fs24 Berkhof says: \par\pard\qj \li2520\sb0\sl-273\slmult0 \par\pard\qj\li 2520\ri1605\sb14\sl-273\slmult0\fi134 \up0 \expndtw0\charscalex103 Some deny tha t there will be a literal fire, because this could not affect \up0 \expndtw0\cha rscalex103 spirits like Satan and his demons. But how do we know this? Our body \up0 \expndtw0\charscalex101 certainly works on our soul in some mysterious way. There will be some \up0 \expndtw-3\charscalex100 positive punishment correspond ing to our bodies.\ul0\super\cf22\f23\fs23 560 \par\pard\qj \li1800\sb0\sl-276\s lmult0 \par\pard\qj\li1800\ri1608\sb9\sl-276\slmult0\fi280 \up0 \expndtw-1\chars calex100 \ul0\nosupersub\cf8\f9\fs24 Of one thing we may be sure: whatever the n ature of the fire, whether literal or \up0 \expndtw-1\charscalex100 figurative, it represents a suffering comparable to that inflicted by literal fire upon \up0 \expndtw-2\charscalex100 our natural bodies. There are many kinds of fire known to man, all the way from a \up0 \expndtw0\charscalex100 flame which can be held in the hand without discomfort to the 16 million degree \up0 \expndtw0\charscal ex100 heat of nuclear fusion. God can undoubtedly prepare a fire which can affec t the \up0 \expndtw0\charscalex100 spirit beings like Satan and the resurrection bodies of the unsaved the same as \up0 \expndtw-3\charscalex100 natural fire af fects our natural bodies. \par\pard\qj \li1800\ri1608\sb265\sl-275\slmult0\fi279 \up0 \expndtw-1\charscalex100 The duration of the punishment is said to be for ever and ever. Since there are \line \up0 \expndtw0\charscalex100 those who cont end that the words translated \ul0\nosupersub\cf9\f10\fs24 forever\ul0\nosupersu b\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 eternal\ul0\nosupersub\cf8\f9\fs 24 in Scripture do \line \up0 \expndtw0\charscalex100 not mean everlasting, it will be necessary to look more closely at these words in \line \up0 \expndtw-2\c harscalex100 order to establish the doctrine of eternal life and eternal punishm ent. Almost all of \line \up0 \expndtw0\charscalex104 the New Testament statemen ts on this subject are based upon the noun don \line \up0 \expndtw0\charscalex10 0 (age) or the adjective \ul0\nosupersub\cf9\f10\fs24 aionios\ul0\nosupersub\cf8 \f9\fs24 . \ul0\nosupersub\cf9\f10\fs24 Aion\ul0\nosupersub\cf8\f9\fs24 is used 104 times in the New Testament and \line \up0 \expndtw0\charscalex102 is transl ated \ul0\nosupersub\cf9\f10\fs24 forever\ul0\nosupersub\cf8\f9\fs24 53 times, \ul0\nosupersub\cf9\f10\fs24 world\ul0\nosupersub\cf8\f9\fs24 40 times, \ul0\no supersub\cf9\f10\fs24 everlasting\ul0\nosupersub\cf8\f9\fs24 once, \ul0\nosuper sub\cf9\f10\fs24 never\ul0\nosupersub\cf8\f9\fs24 6 times, \line \up0 \expndtw0 \charscalex102 \ul0\nosupersub\cf9\f10\fs24 ages\ul0\nosupersub\cf8\f9\fs24 twi ce, \ul0\nosupersub\cf9\f10\fs24 eternal\ul0\nosupersub\cf8\f9\fs24 twice. \ul0 \nosupersub\cf9\f10\fs24 Aoinios\ul0\nosupersub\cf8\f9\fs24 occurs 71 times and is translated \ul0\nosupersub\cf9\f10\fs24 everlasting \line \up0 \expndtw-1\ch arscalex100 \ul0\nosupersub\cf8\f9\fs24 25 times, \ul0\nosupersub\cf9\f10\fs24 e ternal\ul0\nosupersub\cf8\f9\fs24 43 times, \ul0\nosupersub\cf9\f10\fs24 foreve r\ul0\nosupersub\cf8\f9\fs24 once, \ul0\nosupersub\cf9\f10\fs24 since the world began\ul0\nosupersub\cf8\f9\fs24 once, and \ul0\nosupersub\cf9\f10\fs24 before \line \up0 \expndtw-2\charscalex100 the world began\ul0\nosupersub\cf8\f9\fs24 once. \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\pard\qj\li1800\ri1608\sb9\sl -276\slmult0\fi280 \up0 \expndtw-1\charscalex100 The primary meaning of \ul0\nos

upersub\cf9\f10\fs24 aion\ul0\nosupersub\cf8\f9\fs24 is age or a human lifetime . There is no doubt but \line \up0 \expndtw-1\charscalex100 that this word and i ts Hebrew equivalent, \ul0\nosupersub\cf9\f10\fs24 olam\ul0\nosupersub\cf8\f9\fs 24 , may represent a limited period of \line \up0 \expndtw0\charscalex103 time. The bondslave was to serve his master forever (for \ul0\nosupersub\cf9\f10\fs24 olam\ul0\nosupersub\cf8\f9\fs24 , Exodus 21:6), \line \up0 \expndtw-2\charscalex 100 which means, of course, as long as the servant lived. Human beings do die, b ut if \line \up0 \expndtw-1\charscalex100 the servant in this case never died, h is servitude would never end. Therefore the \line \up0 \expndtw0\charscalex105 c ontext must determine to a large extent the meaning of this word. Take, for \lin e \up0 \expndtw0\charscalex100 example, the statement of Gabriel to Mary concern ing the child she was to bear: \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard \ql\li1800\sb112\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f2 4\fs20\ul0\super\cf23\f24\fs19 559\ul0\nosupersub\cf7\f8\fs20 Hodge, \ul0\nosup ersub\cf24\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 Vol. III, p. 868. \par \pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf 23\f24\fs19 560\ul0\nosupersub\cf7\f8\fs20 Berkhof, \ul0\nosupersub\cf24\f25\fs 20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 736. \par\pard\ql \li10137\sb0\sl-23 0\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-2 30\slmult0 \up0 \expndtw-2\charscalex100 621 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz521\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g623}{\bkmkend Pg623}\par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800 \sb0\sl-275\slmult0 \par\pard\qj\li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\s b0\sl-275\slmult0 \par\pard\qj\li1800\ri1608\sb113\sl-275\slmult0 \up0 \expndtw0 \charscalex108 \ul0\nosupersub\cf8\f9\fs24 "He shall reign over the house of Jac ob forever (into the aions), and of his \up0 \expndtw-1\charscalex100 kingdom t here shall be no end" (Luke 1:33). Here it is very evident that "unto the \up0 \ expndtw0\charscalex100 aions" means time without end. Even Knoch is forced to tr anslate this: "He shall \up0 \expndtw-1\charscalex100 be reigning over the house of Jacob for the eons, and of His kingdom there shall \up0 \expndtw0\charscalex 104 be no consummation," and his theory forces him to conclude that the reign of \up0 \expndtw-1\charscalex100 Christ will be "a long but limited period," but H is "kingdom itself is endless." Thus \up0 \expndtw0\charscalex100 Knoch is faced with the ridiculous situation of Christ's kingdom going on for ever \up0 \expnd tw-1\charscalex100 and ever but without any subjects or any king; for he plainly declares that the life \up0 \expndtw0\charscalex105 of the subjects of that kin gdom, and the length of the reign of Christ are both \up0 \expndtw-3\charscalex1 00 limited and will come to an end. \par\pard\qj \li1800\ri1606\sb264\sl-277\slm ult0\fi268 \up0 \expndtw0\charscalex104 In order to have a proper concept of tim e it is necessary to understand that \up0 \expndtw0\charscalex105 time is a nece ssary part of creation, just as space is. Space and time cannot \up0 \expndtw-1\ charscalex100 exist independently. There was no space or time before creation, a nd as long as \up0 \expndtw0\charscalex103 creation lasts space and time will la st. As long as there is the possibility of the \up0 \expndtw0\charscalex102 succ ession of events there will be time. Our only concept of eternity is duration \u p0 \expndtw0\charscalex100 infinitely extended. And what better way to express t his concept than that which \up0 \expndtw0\charscalex100 the Bible employs: u sing the word which indicates an indefinite period of \up0 \expndtw0\cha rscalex100 duration, and then multiplying that word in such expressions as, "for

the ages of \up0 \expndtw-3\charscalex100 the ages," or "in the ages to come? \ par\pard\ql \li2068\sb264\sl-276\slmult0 \up0 \expndtw-3\charscalex100 Cremer sh ows how the word \ul0\nosupersub\cf9\f10\fs24 aion\ul0\nosupersub\cf8\f9\fs24 d eveloped to mean eternity: \par\pard\qj \li2520\sb0\sl-277\slmult0 \par\pard\qj\ li2520\ri1601\sb7\sl-277\slmult0\fi134 \up0 \expndtw0\charscalex106 In early Gre ek especially, and still also in the Attic, \ul0\nosupersub\cf9\f10\fs24 aion\ul 0\nosupersub\cf8\f9\fs24 signifies the \up0 \expndtw0\charscalex103 duration of human life as limited to a certain space of time .... From this \up0 \expndtw-1 \charscalex100 original limitation of the conception to human life, it may be ex plained how \up0 \expndtw0\charscalex101 it sometimes denotes the \ul0\nosupersu b\cf9\f10\fs24 space\ul0\nosupersub\cf8\f9\fs24 of a human life, a \ul0\nosuper sub\cf9\f10\fs24 human generation\ul0\nosupersub\cf8\f9\fs24 ,... \line \up0 \ex pndtw0\charscalex100 Accordingly, the expansion of the conception to time unlimi ted (eternity \ul0\nosupersub\cf9\f10\fs24 a \up0 \expndtw0\charscalex103 parte ante\ul0\nosupersub\cf8\f9\fs24 and \ul0\nosupersub\cf9\f10\fs24 a parte p ost\ul0\nosupersub\cf8\f9\fs24 ) was easy, for it simply involved the \up 0 \expndtw0\charscalex106 abstraction of the idea of limitation, and thus the wo rd came to signify \up0 \expndtw-3\charscalex100 unlimited duration. \ul0\super\ cf22\f23\fs23 561 \par\pard\qj \li1800\ri1608\sb261\sl-280\slmult0\fi278 \up0 \e xpndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 The New Testament also uses o ther words to express the idea of endlessness \line \up0 \expndtw-1\charscalex10 0 or eternity. There is the adverb \ul0\nosupersub\cf9\f10\fs24 pantote\ul0\nosu persub\cf8\f9\fs24 , meaning always, ever: "so shall we \ul0\nosupersub\cf9\f10\ fs24 ever \line \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 be wi th the Lord" \up0 \expndtw-2\charscalex100 (1 Thessalonians \up0 \expndtw-2\c harscalex100 4:17); "seeing he ever liveth to make \par\pard\qj \li1800\ri 1608\sb0\sl-280\slmult0 \up0 \expndtw0\charscalex104 intercession for them" (He brews 7:25). Another adverb is \ul0\nosupersub\cf9\f10\fs24 aei\ul0\nosupersub\ cf8\f9\fs24 which signifies \up0 \expndtw-2\charscalex100 continuous time, un ceasingly, perpetually, from which the adjective \ul0\nosupersub\cf9\f10\fs 24 aidios\ul0\nosupersub\cf8\f9\fs24 is \up0 \expndtw-3\charscalex100 formed: "even his \ul0\nosupersub\cf9\f10\fs24 eternal\ul0\nosupersub\cf8\f9\fs24 powe r and Godhead" (Romans 1:20). \par\pard\qj \li1800\ri1608\sb267\sl-273\slmult0\f i268 \up0 \expndtw0\charscalex103 Knoch's theory of Universal Reconciliation sta nds or falls on the meaning of \line \up0 \expndtw0\charscalex103 \ul0\nosupersu b\cf9\f10\fs24 aion\ul0\nosupersub\cf8\f9\fs24 . We believe that there is overwh elming evidence both from Scripture and \line \up0 \expndtw-1\charscalex100 from Greek usage to prove that God is eternal, that the new life in Christ Jesus is \line \up0 \expndtw-1\charscalex100 eternal, and that the punishment of the unsa ved is eternal. If any one of these is \par\pard\qj \li1800\sb0\sl-240\slmult0 \ par\pard\qj\li1800\sb0\sl-240\slmult0 \par\pard\qj\li1800\ri1634\sb135\sl-240\sl mult0 \up0 \expndtw0\charscalex102 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\f s19 561\ul0\nosupersub\cf7\f8\fs20 Hermann Cremer, \ul0\nosupersub\cf24\f25\fs2 0 Biblico-Theologlcal Lexicon of New Testament Greek\ul0\nosupersub\cf7\f8\fs20 (Edinburgh: T. & T. Clark, \up0 \expndtw-3\charscalex100 1954), pp. 74, 75. \pa r\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \p ar\pard\ql\li10137\sb29\sl-230\slmult0 \up0 \expndtw-2\charscalex100 622 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz457\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g624}{\bkmkend Pg624}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800

\sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb186\sl-260\slmult0 \up0 \expndtw0 \charscalex100 \ul0\nosupersub\cf8\f9\fs24 limited in duration, so also are the others, for exactly the same expressions are \up0 \expndtw-3\charscalex100 used to describe the duration of each. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\p ard\qj\li1800\ri1607\sb13\sl-275\slmult0\fi268 \up0 \expndtw-2\charscalex100 Tha t there will be degrees of punishment of the unsaved is plainly taught in the \u p0 \expndtw-1\charscalex100 Scripture: hence, the lake of fire could not mean an nihilation, for there can be no \up0 \expndtw0\charscalex104 degrees of non-enti ty. The fact that every man will be judged according to his \up0 \expndtw-1\char scalex100 works (\ul0\nosupersub\cf12\f13\fs24 Revelation 20:12\ul0\nosupersub\c f8\f9\fs24 ), is sufficient proof of degrees of punishment. Christ laid \up0 \ex pndtw0\charscalex100 down a principle of God's judgment in Luke 12:47, 48: "And that servant, which \up0 \expndtw0\charscalex103 knew his lord's will, and prepa red not himself, neither did according to his will, \up0 \expndtw0\charscalex100 shall be beaten with many stripes. But he that knew not, and did commit things \up0 \expndtw-1\charscalex100 worthy of stripes, shall be beaten with few stripe s. For unto whomsoever much is \up0 \expndtw-2\charscalex100 given, of him shall much be required." \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex104 Any attempt to min imize God's judgment of sin only serves to minimize the \up0 \expndtw-1\charscal ex100 importance and degree of the sufferings of Christ to satisfy God's holines s. If the \up0 \expndtw-1\charscalex100 punishment for sin is simply the painles s snuffing out of existence, then surely all \up0 \expndtw-2\charscalex100 that Christ needed to suffer was no more than that. We cannot comprehend all of \up0 \expndtw-1\charscalex100 God's ways, and we may have the natural desire to see a ll men finally saved, but \up0 \expndtw0\charscalex100 we cannot contradict the plain teaching of the Word of God. Judgment is God's \up0 \expndtw-1\charscalex1 00 strange work (\ul0\nosupersub\cf12\f13\fs24 Isaiah 28:21\ul0\nosupersub\cf8\f 9\fs24 ), but as we understand the Scripture, there is nothing \up0 \expndtw0\ch arscalex100 awaiting those who have rejected God's grace and mercy but eternal s eparation \up0 \expndtw-3\charscalex100 from God in a state of conscious sufferi ng. \par\pard\ql \li1800\sb0\sl-391\slmult0 \par\pard\ql\li1800\sb19\sl-391\slmu lt0 \up0 \expndtw0\charscalex96 \ul0\nosupersub\cf16\f17\fs48 92\ul0\nosupersub\ cf20\f21\fs32 THE CONSUMMATION \par\pard\qj \li1800\sb0\sl-276\slmult0 \par\par d\qj\li1800\ri1608\sb28\sl-276\slmult0\fi307 \up0 \expndtw0\charscalex100 \ul0\n osupersub\cf8\f9\fs24 By the Consummation is meant the eternal state. It is the final picture that the \line \up0 \expndtw0\charscalex103 Bible gives of the sta te of creation after the whole drama of God's redemptive \line \up0 \expndtw-1\c harscalex100 program has been completed. It is, we believe, what Paul calls "the dispensation \line \up0 \expndtw0\charscalex104 of the fulness of the times" ( Ephesians 1:10), when God heads up in one all \line \up0 \expndtw0\charscalex10 2 things in Christ, both which are in heaven and which are on earth. It is \line \up0 \expndtw-2\charscalex100 synonymous with the new heavens and the new earth for which Peter was \line \up0 \expndtw-3\charscalex10 0 looking \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 2 Peter \up0 \expndtw-3\charscalex100 3:13\ul0\nosupersub\cf8\f9\fs24 ), and which ar e seen in Revelation 21 and 22. The \par\pard\qj \li1800\ri1625\sb1\sl-28 0\slmult0 \up0 \expndtw0\charscalex100 Consummation will come after the last ene my, death, is completely robbed of its \up0 \expndtw-3\charscalex100 power (\ul0 \nosupersub\cf12\f13\fs24 1 Corinthians 15:26\ul0\nosupersub\cf8\f9\fs24 ). \par \pard\qj \li1800\ri1608\sb264\sl-276\slmult0\fi268 \up0 \expndtw0\charscalex103 A number of questions naturally arise about the consummation. What \up0 \expndtw0\charscalex100 relationship will the Persons of the Godhead hav e to the Creation? What \up0 \expndtw0\charscalex102 dispensational distinct ions will exist, if any, in that day? Where will the dwelling \up0 \expndtw-2\ch arscalex100 place of the redeemed be? There are two significant passage s in the New \up0 \expndtw0\charscalex100 Testament on the Consummation, one from the pen of Paul and the other from \up0 \expndtw-3\charscalex100 that of Jo hn. Paul's treatment deals with the first question raised. \par\pard\ql \li1800\

sb0\sl-276\slmult0 \par\pard\ql\li1800\sb8\sl-276\slmult0 \up0 \expndtw-3\charsc alex100 \ul0\nosupersub\cf6\f7\fs24 RELATIONSHIP OF THE PERSONS OF THE GODHEAD I N ETERN ITY \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb152\ sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 623 \pa r\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg625} {\bkmkend Pg625}\par\pard\qj \li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\ sl-275\slmult0 \par\pard\qj\li2520\sb0\sl-275\slmult0 \par\pard\qj\li2520\sb0\sl -275\slmult0 \par\pard\qj\li2520\ri1608\sb113\sl-275\slmult0\fi134 \up0 \expndtw 0\charscalex101 \ul0\nosupersub\cf8\f9\fs24 Then cometh the end, when he shall h ave delivered up the kingdom to \up0 \expndtw-2\charscalex100 God, even the F ather; when he shall have put down all rule and all \up0 \expndtw0\cha rscalex100 authority and power. For he must reign, till he hath put all enemies under \up0 \expndtw0\charscalex100 his feet. The last enemy that shall be destro yed is death. For he hath put \up0 \expndtw0\charscalex100 all things under his feet. But when he saith all things are put under him, it \up0 \expndtw0\charscal ex104 is manifest that he is excepted, which did put all things under him. And \ up0 \expndtw-2\charscalex100 when all things shall be subdued unto Him, then sha ll the Son also himself \up0 \expndtw-1\charscalex100 be subject unto him that p ut all things under him, that God may be all in all \up0 \expndtw-2\charscalex10 0 (1 Corinthians 15:24-28). \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj \li1800\ri1607\sb11\sl-275\slmult0\fi319 \up0 \expndtw0\charscalex100 The end or consummation in this passage is the time of the final resurrection \line \up0 \ expndtw-1\charscalex100 and judgment, when the last enemy to be destroyed is cas t into the lake of fire. It \line \up0 \expndtw0\charscalex100 is the end of the old creation and the beginning of the new. It comprehends the \line \up0 \expnd tw-1\charscalex100 millennial reign of Christ during which He has put down all r ule and authority and \line \up0 \expndtw0\charscalex100 has put everything in s ubjection under His feet. His reigning up to this point has \line \up0 \expndtw2\charscalex100 been called His mediatorial reign. The mediatorial form of His kingdom will \line \up0 \expndtw0\charscalex104 continue only as long as there are powers yet to be subjected. When the last \line \up0 \expndtw-1\cha rscalex100 enemy has been subdued there will no longer be a need for this kind o f rule, just \line \up0 \expndtw0\charscalex105 as we would see no need of a pol ice force in that place where thieves do not \line \up0 \expndtw0\charscalex100 break through and steal. When this condition finally prevails, the Son will deli ver \line \up0 \expndtw0\charscalex103 up the kingdom to God the Father and He w ill be subject unto Him that put all \line \up0 \expndtw0\charscalex105 things u nder Him, that God may be all in all. On this last point commentators \line \up0 \expndtw-3\charscalex100 have given a variety of views. \par\pard\qj \li1800\sb 0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl-260\slmult0\fi268 \up0 \expn dtw0\charscalex106 Chafer gives an extended quotation from George N. H. Peters i n which a \up0 \expndtw-3\charscalex100 number of views are discussed. Peters co ncludes: \par\pard\qj \li2520\sb0\sl-277\slmult0 \par\pard\qj\li2520\ri1577\sb9\ sl-277\slmult0\fi134 \up0 \expndtw0\charscalex106 One thing must be self-evident to the believer, that this passage, so \line \up0 \expndtw0\charscalex103 diffi cult of interpretation (universally so acknowledged), ought not to be \line \up 0 \expndtw0\charscalex100 pressed against the testimony \ul0\nosupersub\cf9\f10\ fs24 of a multitude\ul0\nosupersub\cf8\f9\fs24 of other passages, either to \li ne \up0 \expndtw-2\charscalex100 the separation of the Christ, or to the diminishing of any honor, etc., \line \up0 \expndtw-1\charscalex100 conferr ed upon Him. The \ul0\nosupersub\cf9\f10\fs24 honor\ul0\nosupersub\cf8\f9\fs 24 of both the Father and the Son are \line \up0 \expndtw0\charscalex10 4 identified with the perpetuity of this Theocratic Kingdom, for it is just as \ line \up0 \expndtw-2\charscalex100 much the Father's Kingdom as it is the Son's-the most perfect union \line \up0 \expndtw-3\charscalex100 existing b etween them constituting a \ul0\nosupersub\cf9\f10\fs24 Oneness in rule and domi nion\ul0\nosupersub\cf8\f9\fs24 .\ul0\super\cf22\f23\fs23 562 \par\pard\qj \li18 00\ri1603\sb264\sl-277\slmult0\fi268 \up0 \expndtw-2\charscalex100 \ul0\nosupers

ub\cf8\f9\fs24 In other words, the reign of Christ will not come to an end, nor will His kingdom \up0 \expndtw-2\charscalex100 come to an end. "He shall reign f or ever and ever" (Revelation 11:15), and "of His \up0 \expndtw0\charscalex102 k ingdom there shall be no end" (Luke 1:33). It is only that the form of reign wil l \up0 \expndtw0\charscalex105 change. Neither will the Son be any less God than He now is. Peters quotes \up0 \expndtw0\charscalex102 Bush who shows that the e xpression (\ul0\nosupersub\cf30\f31\fs24 tote kai\ul0\nosupersub\cf8\f9\fs24 ) " then also" means, then, just as \up0 \expndtw0\charscalex108 now, the Son will b e subject unto the Father. That God may be all in all as \up0 \expndtw-1\charsca lex100 translated by Alford: "that God (alone) may be all things in all.--i.e. r ecognized as \up0 \expndtw-3\charscalex100 sole Lord and King.''\ul0\super\cf22\ f23\fs23 563 \par\pard\ql \li1800\sb0\sl-240\slmult0 \par\pard\ql\li1800\ri3847\ sb94\sl-240\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 562\u l0\nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nos upersub\cf7\f8\fs20 ., Vol. V, p. 376. \line \up0 \expndtw-2\charscalex100 \ul0\ super\cf23\f24\fs19 563\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs2 0 Ibid\ul0\nosupersub\cf7\f8\fs20 ., p. 375. \par\pard\ql \li10137\sb0\sl-230\sl mult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb29\sl-230\s lmult0 \up0 \expndtw-2\charscalex100 624 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz426\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g626}{\bkmkend Pg626}\par\pard\ql \li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800 \sb0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\s b0\sl-276\slmult0 \par\pard\ql\li1800\sb0\sl-276\slmult0 \par\pard\ql\li1800\sb9 2\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupersub\cf6\f7\fs24 DISPE NSATIONAL DISTINCTIONS IN ETERNITY \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\ pard\qj\li1800\ri1608\sb10\sl-275\slmult0\fi293 \up0 \expndtw-1\charscalex100 \u l0\nosupersub\cf8\f9\fs24 It should be evident that many of the dispensational d istinctions to be found in \line \up0 \expndtw0\charscalex105 the Bible concern differences in the outward religious program of the various \line \up0 \expndtw0 \charscalex107 peoples of God. In eternity we are not to suppose that some wil l be under \line \up0 \expndtw0\charscalex103 innocence, others under law, etc. All of these different systems will have been \line \up0 \expndtw0\charscalex100 fulfilled and done away. The only distinctions which will continue on into eter nity \line \up0 \expndtw0\charscalex104 will concern the different companies of the redeemed, which will undoubtedly \line \up0 \expndtw0\charscalex106 maintain their identity. For example, during this present dispensation God is \line \up0 \expndtw-2\charscalex100 calling out the Church which is the Body of Christ. Th is Body will not be complete \line \up0 \expndtw-1\charscalex100 until the time of the Rapture. Surely it will not be dissolved and lose its identity at \line \ up0 \expndtw-1\charscalex100 the moment it is completed. Nor will the Body of Ch rist be dissolved at the end of \line \up0 \expndtw0\charscalex105 the Millenniu m. There is every reason to suppose that the Body of Christ will \line \up0 \exp ndtw0\charscalex100 have an eternal relationship as such to Christ. The Body mem bers were chosen \line \up0 \expndtw0\charscalex105 and predestinated before the foundation of the world and are a part of God's \line \up0 \expndtw0\charscalex 100 eternal purpose (\ul0\nosupersub\cf12\f13\fs24 Ephesians 1:4, 5; 3:11\ul0\no supersub\cf8\f9\fs24 ). If this distinction is maintained there is \line \up0 \e xpndtw0\charscalex100 no reason to suppose that Israel will not also be preserved in its identity \line \up0 \expndtw-1\charscalex100 throughout et

ernity. God promised through Jeremiah: "If those ordinances depart \line \up0 \e xpndtw0\charscalex105 from before me, saith the Lord, then the seed of Israel al so shall cease from \line \up0 \expndtw-1\charscalex100 being a nation before me for ever" (ch. 31:36). The very fact that the gates of the \line \up0 \expndtw0 \charscalex100 eternal city, the New Jerusalem, bear the names of the twelve tri bes of Israel is \line \up0 \expndtw-2\charscalex100 sufficient proof that Israe l will be a distinct people in eternity. Just as the personal \line \up0 \expndt w0\charscalex100 identity of every child of God will be maintained in eternity, so the identity of the \line \up0 \expndtw0\charscalex106 various companies of t he redeemed will be, and yet all of them together will \line \up0 \expndtw-3\cha rscalex100 comprise the one great family of God. \par\pard\ql \li1800\sb0\sl-276 \slmult0 \par\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \u l0\nosupersub\cf6\f7\fs24 THE DWELLING PLACES OF ETERNITY \par\pard\qj \li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb14\sl-273\slmult0\fi268 \up0 \exp ndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Most theologians recognize but t wo destinations in eternity: heaven and hell. \up0 \expndtw-1\charscalex100 Howe ver, Scripture speaks not only of these two, but of a city which comes down \up0 \expndtw0\charscalex108 out of heaven, and also of a renewed earth. Shedd has a short chapter on \up0 \expndtw0\charscalex100 Heaven as the home of the redeeme d in which he states: "this world is not to be \up0 \expndtw-1\charscalex100 eit her annihilated or destroyed, but renovated for the abode of the redeemed.''\ul0 \super\cf22\f23\fs23 564 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs2 4 He gives no explanation of this but it would appear that he is saying that hea ven \up0 \expndtw-3\charscalex100 is going to be on the renovated earth. \par\pa rd\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1605\sb2\sl-280\slmult0\f i268 \up0 \expndtw-2\charscalex100 Berkhof mentions the new heavens and the new earth and the new Jerusalem, \line \up0 \expndtw-1\charscalex100 and then states : "Scripture gives us reasons to believe that the righteous will not \line \up0 \expndtw-1\charscalex100 only inherit heaven, but the entire new creation, Matth ew 5:5; Revelation 21:1-\par\pard\qj \li1800\ri1610\sb17\sl-260\slmult0\tx2723 \ up0 \expndtw-4\charscalex100 3.\u8221?\ul0\super\cf22\f23\fs23 565 \tab \up0 \ex pndtw0\charscalex104 \ul0\nosupersub\cf8\f9\fs24 He apparently feels that all of the redeemed will have access to all of \line\up0 \expndtw-3\charscalex100 God' s universe with heaven as their permanent address. \par\pard\ql \li1800\sb0\sl-2 30\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230 \slmult0 \par\pard\ql\li1800\sb215\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f24\fs19 564\ul0\nosupersub\cf7\f8\fs20 Shedd, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., Vol. II, p. 665. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex 100 \ul0\super\cf23\f24\fs19 565\ul0\nosupersub\cf7\f8\fs20 Berkhof, \ul0\nosup ersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., p. 737. \par\pard\ql \ li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\ li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\charscalex100 625 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz350\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g627}{\bkmkend Pg627}\par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800 \sb0\sl-260\slmult0 \par\pard\qj\li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\s b0\sl-260\slmult0 \par\pard\qj\li1800\ri1607\sb186\sl-260\slmult0\fi268 \up0 \ex pndtw0\charscalex103 \ul0\nosupersub\cf8\f9\fs24 Strong answers the question: "I s this earth to be the heaven of the saints?" \up0 \expndtw-3\charscalex100 with

these two statements: \par\pard\qj \li2520\sb0\sl-270\slmult0 \par\pard\qj\li25 20\ri1608\sb22\sl-270\slmult0\fi143 \up0 \expndtw0\charscalex100 First, -that th e earth is to be purified by fire, and perhaps prepared to be \up0 \expndtw0\cha rscalex102 the abode of the saints,--although this last is not rendered certain by the \up0 \expndtw-3\charscalex100 Scriptures. \par\pard\qj \li2520\sb0\sl-276 \slmult0 \par\pard\qj\li2520\ri1601\sb10\sl-276\slmult0\fi134 \up0 \expndtw-1\ch arscalex100 Secondly,--that this fitting up of the earth for man's abode, even i f it were \line \up0 \expndtw0\charscalex100 declared in Scripture, would not re nder it certain that the saints are to be \line \up0 \expndtw-2\charscalex100 co nfined to these narrow limits (John 14:2). It seems rather to be intimated \line \up0 \expndtw-2\charscalex100 that the effect of Christ's work will be to bring the redeemed into union and \line \up0 \expndtw0\charscalex100 intercourse with other orders of intelligence, from communion with whom \line \up0 \expndtw-3\ch arscalex100 they are now shut out by sin (Ephesians 1:20; Colossians 1:20).\ul0\ super\cf22\f23\fs23 566 \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1 800\ri1583\sb10\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex100 \ul0\nosupersu b\cf8\f9\fs24 Chafer, Thiessen, and others who recognize the dispensation al principle \line \up0 \expndtw0\charscalex100 understand that there will be redeemed companies in heaven, in the New \line \up0 \expndtw-2\charsca lex100 Jerusalem, and on the new earth, although not all are agreed just who wil l inhabit \line \up0 \expndtw-1\charscalex100 each. Thiessen says of the New Jer usalem, "it would seem to be the home of the \line \up0 \expndtw0\charscalex100 Church," and that "Perhaps this is the city that Abraham looked for,''\ul0\super \cf22\f23\fs23 567\ul0\nosupersub\cf8\f9\fs24 although \line \up0 \expndtw0\cha rscalex103 he does not believe that Abraham is a member of the Church. Chafer te aches \line \up0 \expndtw-2\charscalex100 that the Church is the Bride and that the city is called the Bride "probably \line \up0 \expndtw-2\chars calex100 because she has some superior right to it." However, in corre spondence to \line \up0 \expndtw0\charscalex102 \ul0\nosupersub\cf12\f13\fs24 H ebrews 12:22-24\ul0\nosupersub\cf8\f9\fs24 , he teaches that besides the Church there will be in the city \line \up0 \expndtw-1\charscalex100 the company of jus t men made perfect, which would include Israel.\ul0\super\cf22\f23\fs23 568\ul0\ nosupersub\cf8\f9\fs24 He says \line \up0 \expndtw0\charscalex103 that the city is to be considered as "something apart from heaven," and yet he \line \up0 \expndtw0\charscalex100 says that "heaven will be, as now, the abode of the sai nts, while earth (the new \line \up0 \expndtw0\charscalex100 earth) will be the abode of men." But if the saints of Israel and of the Body are in \line \up0 \ex pndtw-2\charscalex100 the New Jerusalem it is not clear what saints will be left to inhabit heaven. \par\pard\qj \li1800\sb0\sl-275\slmult0 \par\pard\qj\li1800\ ri1608\sb11\sl-275\slmult0\fi268 \up0 \expndtw0\charscalex108 Bullinger teaches that the nation of Israel is the wife of Christ during the \line \up0 \expndtw0\ charscalex100 Millennium (\ul0\nosupersub\cf12\f13\fs24 Revelation 19:7\ul0\nosu persub\cf8\f9\fs24 ) and that afterwards in the New Creation the Israel \line \u p0 \expndtw0\charscalex103 of "the heavenly calling" (Hebrews 3:1) will be the Bride, the New Jerusalem, \line \up0 \expndtw0\charscalex105 which will take th e place of the millennial Jerusalem on earth.\ul0\super\cf22\f23\fs23 569\ul0\no supersub\cf8\f9\fs24 The Body \line \up0 \expndtw-2\charscalex100 Church wil l be in heaven, and the redeemed nations will inhabit the new earth. \par\pard\q l \li1800\sb265\sl-276\slmult0 \up0 \expndtw-4\charscalex100 \ul0\nosupersub\cf6 \f7\fs24 SUMMARY \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1 608\sb1\sl-280\slmult0\fi310 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9 \fs24 In order to arrive at a proper understanding of the various relationships which \up0 \expndtw0\charscalex102 will prevail in the Consummation it is necess ary to have a broad perspective of \up0 \expndtw-3\charscalex100 Scriptural fact s. \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult 0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb62\sl-230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super \cf23\f24\fs20\ul0\super\cf23\f24\fs19 566\ul0\nosupersub\cf7\f8\fs20 Strong, \ ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub\cf7\f8\fs20 ., pp. 1032, 103 3. \par\pard\ql \li1800\sb10\sl-230\slmult0 \up0 \expndtw-2\charscalex100 \ul0\s

uper\cf23\f24\fs19 567\ul0\nosupersub\cf7\f8\fs20 Thiessen, \ul0\nosupersub\cf2 4\f25\fs20 op. cit.,\ul0\nosupersub\cf7\f8\fs20 p. 517. \par\pard\ql \li1800\sb 1\sl-217\slmult0 \up0 \expndtw-2\charscalex100 \ul0\super\cf23\f24\fs19 568\ul0\ nosupersub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupe rsub\cf7\f8\fs20 ., Vol. V, p. 367. \par\pard\ql \li1800\sb13\sl-230\slmult0 \up 0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 569\ul0\nosupersub\cf7\f8\fs 20 \ul0\nosupersub\cf24\f25\fs20 Companion Bible\ul0\nosupersub\cf7\f8\fs20 , A ppendix note 197. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\ sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up0 \expndtw-2\char scalex100 626 {\shp {\*\shpinst\shpleft1800\shptop13372\shpright4680\shpbottom13392\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz396\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g628}{\bkmkend Pg628}\par\pard\qj \li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800 \sb0\sl-274\slmult0 \par\pard\qj\li1800\sb0\sl-274\slmult0 \par\pard\qj\li1800\s b0\sl-274\slmult0 \par\pard\qj\li1800\ri1602\sb118\sl-274\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 1. The Church which is the Body of Ch rist is not the Bride, the Lamb's wife, of \line \up0 \expndtw0\charscalex105 \u l0\nosupersub\cf12\f13\fs24 Revelation 21:9\ul0\nosupersub\cf8\f9\fs24 . If ther e is any identification of the Bride it is with the Twelve \line \up0 \expndtw-1 \charscalex100 Tribes of Israel (21:12). It is true that all of God's saints in all dispensations have \line \up0 \expndtw0\charscalex100 a love relationship wi th the Lord, which can be likened to the love between man \line \up0 \expndtw0\c harscalex103 and woman, which consummates in the marriage relationship. Old Test ament \line \up0 \expndtw0\charscalex100 Israel had such a relationship (\ul0\n osupersub\cf12\f13\fs24 Isaiah 54:4-6; Hosea 2:2, 7, 16, 19, 20\ul0\nosupe rsub\cf8\f9\fs24 ). The \line \up0 \expndtw-1\charscalex100 members of the Body have such a relationship (\ul0\nosupersub\cf12\f13\fs24 Romans 7:4; 2 Corinthian s 11:2; \line \up0 \expndtw0\charscalex103 Ephesians 5:23-33\ul0\nosupersub\cf8 \f9\fs24 ). These Scriptures show similarities but they do not prove \line \up0 \expndtw0\charscalex104 identity. All non-dispensationalists, recognizing, as t hey do, only one Church \line \up0 \expndtw-2\charscalex100 throughout all dispe nsations, naturally make this one Church to be the Bride. And \line \up0 \expndt w0\charscalex100 rather strangely, most regular dispensationalists do the same t hing. Scofield, for \line \up0 \expndtw0\charscalex100 example, argues that Isra el in the Old Testament is the wife of Jehovah and that \line \up0 \expndtw-1\ch arscalex100 the Church is the Bride of Christ,\ul0\super\cf22\f23\fs23 570 \ul0\nosupersub\cf8\f9\fs24 thinking thereby to relieve Christ of a \lin e \up0 \expndtw0\charscalex108 bigamous situation of having two brides or wives. But in his footnote in his \line \up0 \expndtw0\charscalex103 \ul0\nosupersub\c f9\f10\fs24 Reference Bible\ul0\nosupersub\cf8\f9\fs24 on page 1145 he argues t hat Christ is the Jehovah of the Old \line \up0 \expndtw-3\charscalex100 Testame nt. Chafer takes the same position.\ul0\super\cf22\f23\fs23 571 \par\pard\qj \li 1800\sb0\sl-277\slmult0 \par\pard\qj\li1800\ri1608\sb7\sl-277\slmult0\fi279 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf8\f9\fs24 2. The Church which is His Body is the fulness of Christ (\ul0\nosupersub\cf12\f13\fs24 Ephesians 1:23\ul0 \nosupersub\cf8\f9\fs24 ). The \up0 \expndtw0\charscalex102 fulness or \ul0\nosu persub\cf9\f10\fs24 pleroma\ul0\nosupersub\cf8\f9\fs24 is that which fills up t o completion, the complement. Christ, \up0 \expndtw0\charscalex103 the Head, and the Church, the Body, make up the \ul0\nosupersub\cf9\f10\fs24 Mystical Christ\ ul0\nosupersub\cf8\f9\fs24 . Redeemed \up0 \expndtw0\charscalex104 Israel will b

e the Bride of Christ. It should be evident from this that in the final \up0 \ex pndtw-2\charscalex100 consummation there will be a very close relation between t he Christ, of which the \up0 \expndtw-1\charscalex100 Church is a part, and Isra el the wife. Husband and wife are separate and distinct \up0 \expndtw0\charscale x100 in one sense; yet in another they are one. True dispensationalism will reco gnize \up0 \expndtw-3\charscalex100 both the distinctions and the unity. \par\pa rd\qj \li1800\ri1607\sb264\sl-277\slmult0\fi281 \up0 \expndtw-1\charscalex100 3. In the unit on Angelology it was shown that Scripture teaches that there is a \ up0 \expndtw-1\charscalex100 heavenly counterpart for the governments of this wo rld. Satan's principalities and \up0 \expndtw-2\charscalex100 powers have usurpe d this position and at present exercise their control of worldly \up0 \expndtw0\ charscalex107 governments. But the day is coming when there will be war in heave n, and \up0 \expndtw-2\charscalex100 Satan, "which deceiveth the whole world," w ill be cast out into the earth with all of \up0 \expndtw0\charscalex104 his ange ls (\ul0\nosupersub\cf12\f13\fs24 Revelation 12:7-9\ul0\nosupersub\cf8\f9\fs24 ) . It is thought by many that the members of the \up0 \expndtw-1\charscalex100 Bo dy of Christ, during the Millennium and perhaps throughout eternity, w ill \up0 \expndtw0\charscalex102 occupy this sphere once held by Satan and his h osts. The Church will share in \up0 \expndtw-3\charscalex100 the heavenly reign of Christ over His Kingdom. \par\pard\qj \li1800\ri1608\sb264\sl-276\slmult0 \up 0 \expndtw-1\charscalex100 4. The Body of Christ is ever to be with Christ (\ul0 \nosupersub\cf12\f13\fs24 1 Thessalonians 4:17\ul0\nosupersub\cf8\f9\fs24 ). Chr ist and \line \up0 \expndtw0\charscalex103 the members of His Body will have glo rified, resurrection bodies which will not \line \up0 \expndtw0\charscalex100 kn ow the limitations of space and matter which we experience today. Christ will \l ine \up0 \expndtw-2\charscalex100 reign upon the throne of David during the Mill ennium, but this does not mean that \line \up0 \expndtw0\charscalex105 He will b e sitting upon a throne in Jerusalem twenty-four hours a day for one \line \up0 \expndtw0\charscalex100 thousand years. There will doubtless be frequent communication between \line \up0 \expndtw0\charscalex100 heaven and earth in that day \up0 \expndtw-3\charscalex100 (\ul0\nosupersub\cf12\f13\fs24 John \u p0 \expndtw0\charscalex100 1:51\ul0\nosupersub\cf8\f9\fs24 ), and wherever Ch rist goes the \par\pard\ql \li1800\sb4\sl-276\slmult0 \up0 \expndtw-2\charscal ex100 members of His Body will accompany Him. In the Consummation, aft er the \par\pard\ql \li1800\sb0\sl-230\slmult0 \par\pard\ql\li1800\sb112\sl-230 \slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs20\ul0\super\cf23\f 24\fs19 570\ul0\nosupersub\cf7\f8\fs20 \ul0\nosupersub\cf24\f25\fs20 Scofield R eference Bible\ul0\nosupersub\cf7\f8\fs20 , p. 922. \par\pard\ql \li1800\sb10\sl -230\slmult0 \up0 \expndtw-3\charscalex100 \ul0\super\cf23\f24\fs19 571\ul0\nosu persub\cf7\f8\fs20 Chafer, \ul0\nosupersub\cf24\f25\fs20 op. cit\ul0\nosupersub \cf7\f8\fs20 ., Vol. V, pp. 13-17. \par\pard\ql \li10137\sb0\sl-230\slmult0 \par \pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb30\sl-230\slmult0 \up 0 \expndtw-2\charscalex100 627 {\shp {\*\shpinst\shpleft1800\shptop13833\shpright4680\shpbottom13853\shpfhdr0\s hpbxpage\shpbypage\shpwr3\shpwrk0\shpfblwtxt1\shpz479\shplid0 {\sp{\sn shapeType}{\sv 0}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}{\sp{ \sn geoRight}{\sv 2880}}{\sp{\sn geoBottom}{\sv 20}} {\sp{\sn pVerticies}{\sv 8;4;(0,20);(2880,20);(2880,0);(0,0)}} {\sp{\sn pSegmentInfo}{\sv 2;10;16384;45824;1;45824;1;45824;1;45824;24577;32768} } {\sp{\sn fFillOK}{\sv 1}}{\sp{\sn fFilled}{\sv 1}}{\sp{\sn fillColor}{\sv 0}}{\s p{\sn fLine}{\sv 0}}{\sp{\sn lineType}{\sv 0}}{\sp{\sn fArrowheadsOK}{\sv 1}}{\s p{\sn fBehindDocument}{\sv 1}}{\sp{\sn lineColor}{\sv 0}} }}\par\pard\sect\sectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart P g629}{\bkmkend Pg629}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800 \sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\s b0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0 \charscalex103 \ul0\nosupersub\cf8\f9\fs24 Millennium, Christ will have His thro ne in the heavenly City (\ul0\nosupersub\cf12\f13\fs24 Revelation 21:22; \up0 \e

xpndtw0\charscalex102 22:3\ul0\nosupersub\cf8\f9\fs24 ). If the Body members are to reign with Christ it is only logical to suppose \up0 \expndtw0\charscalex102 that they will be with Christ. To be with Christ means to be in the heavenly ci ty, \up0 \expndtw-3\charscalex100 although it does not mean to be confined to th at city. \par\pard\qj \li1800\ri1608\sb262\sl-280\slmult0\fi282 \up0 \expndtw0\c harscalex100 5. It is probably a mistake simply to call Israel the Bride of Chri st. The Bride is \up0 \expndtw0\charscalex104 identified in \ul0\nosupersub\cf12 \f13\fs24 Revelation 21:9, 10\ul0\nosupersub\cf8\f9\fs24 as being that great city, the holy Jerusalem. \up0 \expndtw0\charscalex104 Israel's name is on the g ates of the city, but the city itself comprehends more \up0 \expndtw0\charscalex 100 than Israel. No doubt the patriarchs who lived before Israel became a nation will \up0 \expndtw0\charscalex106 also be in the city. Paul speaks of the \ul0\ nosupersub\cf9\f10\fs24 Jerusalem above\ul0\nosupersub\cf8\f9\fs24 as the mothe r of all \up0 \expndtw-3\charscalex100 believers (\ul0\nosupersub\cf12\f13\fs24 Galatians 4:26\ul0\nosupersub\cf8\f9\fs24 ). \par\pard\qj \li1800\ri1608\sb265\s l-275\slmult0\fi265 \up0 \expndtw-2\charscalex100 6. The Scripture states that t he holy city descends out of heaven from God, but \line \up0 \expndtw0\charscale x100 it nowhere states how far it descends. Many think that it will rest upon th e earth, \line \up0 \expndtw0\charscalex105 although it must be admitted that a cube, or as some think, a pyramid, 1,500 \line \up0 \expndtw0\charscalex103 mile s in size, setting upon an earth 8,000 miles in diameter, presents a rather \lin e \up0 \expndtw0\charscalex104 odd geographical phenomenon. While everyone in th at day will be in glorified \line \up0 \expndtw0\charscalex108 bodies which will not be subject to the same laws of nature as our present \line \up0 \expndtw0\c harscalex100 bodies, there is no reason to suppose that God will completely revo lutionize the \line \up0 \expndtw0\charscalex100 laws which govern the stellar u niverse. Some think that the city will be a kind of \line \up0 \expndtw0\charsca lex100 satellite to the earth. It will either be in close proximity or upon the earth, for "the \line \up0 \expndtw-2\charscalex100 kings of the earth do bring their glory and honor into it" (Revelation 21:24). \par\pard\qj \li1800\sb0\sl-2 75\slmult0 \par\pard\qj\li1800\ri1607\sb11\sl-275\slmult0\fi279 \up0 \expndtw-1\ charscalex100 7. The Scripture just quoted indicates that there will be nations and kings upon \line \up0 \expndtw0\charscalex107 the new earth. There is no sta tement of Scripture which informs us of what \line \up0 \expndtw0\charscalex105 happens to the people of God who are on earth at the end of the Millennium \line \up0 \expndtw0\charscalex100 when the old earth is destroyed by fire, whether i n a miraculous way they will be \line \up0 \expndtw0\charscalex100 preserved in their natural, physical bodies, or whether they will be glorified. And \line \up 0 \expndtw0\charscalex100 there is no revelation of the kind of bodies which men will have in the new earth. \line \up0 \expndtw0\charscalex102 Speculation woul d be worthless. There will be an abiding new earth populated \line \up0 \expndtw -1\charscalex100 with redeemed nations, and a heavenly city with its redeemed in habitants, and a \line \up0 \expndtw-3\charscalex100 glorified Savior reigning o ver all with the members of His Body. \par\pard\ql \li1800\sb0\sl-276\slmult0 \p ar\pard\ql\li1800\sb9\sl-276\slmult0 \up0 \expndtw-3\charscalex100 \ul0\nosupers ub\cf6\f7\fs24 CONCLUSION \par\pard\qj \li1800\ri1590\sb264\sl-277\slmult0\fi323 \up0 \expndtw0\charscalex100 \ul0\nosupersub\cf8\f9\fs24 Thus God's wheel has t urned full circle from the Original Creation to the New \up0 \expndtw0\charscale x100 Creation. God's great plan of the Ages has been completed. The sovereign Go d \up0 \expndtw0\charscalex105 has accomplished His eternal purpose. The mystery of sin and suffering has \up0 \expndtw0\charscalex104 found its ultimate soluti on. The Triune God, Father, Son, and Holy Spirit, has \up0 \expndtw-2\charscalex 100 been glorified, as the only One worthy of praise and honor, even as every \up0 \expndtw-1\charscalex100 creature in heaven and on earth, and un der the earth, and such as are in the sea \up0 \expndtw-2\charscalex100 were hea rd, saying, "Blessing, and honor, and glory, and power, be unto him that \up0 \e xpndtw-3\charscalex100 sitteth upon the throne, and unto the Lamb for ever and e ver." \par\pard\qj \li1800\sb0\sl-260\slmult0 \par\pard\qj\li1800\ri1608\sb38\sl -260\slmult0\fi268 \up0 \expndtw0\charscalex102 John heard that great voice out of heaven saying: "Behold, the tabernacle of \line \up0 \expndtw0\charscalex102

God is with men, and he will dwell with them, and they shall be his people, and \par\pard\ql \li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb75\sl-230\slmult 0 \up0 \expndtw-2\charscalex100 \ul0\nosupersub\cf7\f8\fs20 628 \par\pard\sect\s ectd\fs24\paperw12240\paperh15840\pard\sb0\sl-240{\bkmkstart Pg630}{\bkmkend Pg6 30}\par\pard\qj \li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult 0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\sb0\sl-273\slmult0 \par\pard\qj\li1800\ri1608\sb123\sl-273\slmult0 \up0 \expndtw0\charscalex102 \ul 0\nosupersub\cf8\f9\fs24 God himself shall be with them, and be their God. And G od shall wipe away all \line \up0 \expndtw0\charscalex106 tears from their eyes, and there shall be no more death, neither sorrow, nor \line \up0 \expndtw0\char scalex104 crying, neither shall there be any more pain: for the former things ar e passed \line \up0 \expndtw-2\charscalex100 away." And he that sat upon the thr one said, "Behold, I make all things new." \par\pard\qj \li1800\ri1607\sb262\sl280\slmult0\fi268 \up0 \expndtw0\charscalex105 But immediately following those w ords of the happy ending of God's great \up0 \expndtw0\charscalex100 drama of redemption come these words of warning: "But the fearful, and \up0 \exp ndtw0\charscalex100 unbelieving, and the abominable, and murderers, and w horemongers, and \up0 \expndtw0\charscalex107 sorcerers, and idolaters, and all liars, shall have their part in the lake which \up0 \expndtw-3\charscalex100 bu rneth with fire and brimstone: which is the second death." \par\pard\qj \li1800\ ri1606\sb264\sl-276\slmult0\fi306 \up0 \expndtw0\charscalex100 We must confess a nd conclude with Paul: "Oh the depth of the riches both of \up0 \expndtw-2\chars calex100 the wisdom and knowledge of God! how unsearchable are his judgments, an d his \up0 \expndtw0\charscalex103 ways past finding out. For who hath known the mind of the Lord? or who hath \up0 \expndtw-1\charscalex100 been his counsellor ? Or who hath first given to him, and it shall be recompensed \up0 \expndtw-1\ch arscalex100 unto him again? For of him, and through him, and to him, are all thi ngs: to whom \up0 \expndtw-3\charscalex100 be glory forever. Amen." \par\pard\qj \li1800\sb0\sl-280\slmult0 \par\pard\qj\li1800\ri1608\sb1\sl-280\slmult0\fi301 \up0 \expndtw0\charscalex100 It is the author's prayer that this volume may serv e to bring glory to God and \up0 \expndtw-2\charscalex100 that whatever it conta ins of human wisdom which is foolishness with God may be \up0 \expndtw-3\charsca lex100 blotted out of the minds of those that read. \par\pard\ql \li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb0\sl-230\slmult0 \par\pard\ql\li10137\sb0\sl -230\slmult0 \par\pard\ql\li10137\sb52\sl-230\slmult0 \up0 \expndtw-2\charscalex 100 \ul0\nosupersub\cf7\f8\fs20 629 \par\pard\sect\sectd\fs24}