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©
1989 by Robert J. Sargent
All rights reserved.
Bible Baptist Church Publications
1701 Harns Road, Oak Harbor, Washington 98277 U.S.A.
Telephone: 360.675.8311
E‐Mail: bbcp@whidbey.net
Internet: www.baptistpublications.org
Preface to
LANDMARKS
of
BAPTIST DOCTRINE
“Remove not the ancient landmark, which thy fathers
have set” — Proverbs 22:28.
These notes are provided with the sincere desire to assist pastors in their
God-given task of preparing men for the ministry. We do not claim them to be the
“be-all and end-all” of Bible doctrine, and consequently have allowed plenty of
margin space for the pastor/teacher to add his own material in order to develop a
truly comprehensive teaching tool.
We suggest these notes be supplied as a textbook to the student, and are happy
to provide them to you for purchase. They are copyrighted and, because of the
amount of time and effort which has gone into preparing this material, we would
ask that you respect the work of the writer by not copying, recording, or
translating them in any form or by any means without the express written
permission of the author.
Book I — the doctrines of the Bible & God

Book II — the doctrines of Christ & the Holy Spirit
Book III — the doctrines of Man, Sin, & Salvation
Book IV — the doctrines of the Church, Angels, & Last Things
© Robert J. Sargent, 1990
SECOND EDITION
May, 2004
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BOOK ONE
AN
INTRODUCTION
TO BAPTIST DOCTRINE
1. The Objectives of the Course ..................................................... 1

2. Grading the Course .................................................................... 1
3. Definition of Terms ..................................................................... 2
4. Areas in the Discipline of Theology ............................................. 3
5. Systematic Theology ................................................................... 3
6. The Schools of Theology ............................................................. 3
7. The Difference Between Baptist Doctrine and the
Doctrine of Other Religious Groups ............................................ 5
8. The Importance of Sound Doctrine ............................................. 6
9. Some Rules Pertaining to Doctrinal Studies ................................. 6
AN INTRODUCTION TO BAPTIST DOCTRINE
Baptist Doctrine is a course of study in the great doctrines of the faith. It is a

thorough examination of the historic Baptist faith.
I. THE OBJECTIVES OF THE COURSE
A. GENERAL OBJECTIVES:
1. To introduce the student to the field of systematic theology.
2. To give the student a general understanding of all the cardinal doctrines

of the Word of God.
B. SPECIFIC OBJECTIVES:
1. To enable the student to use the Bible skillfully through a sound

understanding of basic doctrine.
2. To effect in the student a greater love for Christ, a greater desire to win
the lost, and a greater appreciation of the necessity for evangelism to be
undertaken from a doctrinal standpoint.
3. To see in the student evidence of a desire for continued growth in both
the spiritual and intellectual realms.
4. To prepare the student for a life of total ministry of the Word of God.
5. To acquaint the student with various books and authors dealing with
this field of study.
6. To stimulate the student and prepare him for continuing theological
studies of the Word of God.
7. To help the student know why he is a Baptist, and to enable him to
defend the faith once delivered unto the saints — Jude 3; Titus 1:9.
II. GRADING THE COURSE

Doctrine requires that a man of God know the Word of God. Therefore, student
grades will comprise the following parts:
Examinations & Tests — 50%
Written Assignments — 30%
Scripture memorization — 20%
The entire course consists of ten divisions. Each division will conclude with a
written examination and an oral examination (memorization), and a written
assignment will be due. The student will be required to obtain a passing grade in
An Introduction to Baptist Doctrine Page 1

LANDMARKS OF BAPTIST DOCTRINE ©
each of the ten divisions to obtain an aggregate passing grade for the entire
course.
III. DEFINITION OF TERMS
A. DOCTRINE:
The word “doctrine” simply means “teaching.” Any teaching of the Bible is
Biblical doctrine.
The English word “doctrine” comes from the Latin ‘docere,’ meaning “to
teach.” The Greek word translated “doctrine” in the Bible is didaskw
(‘didasko’), and also means “to teach.”
B. THEOLOGY:
The word “theology” is derived from two Greek words, QeoV (‘theos’) —
“God;” and logoV (‘logos’) — “expression, rational expression.” Theology
is the “science (or knowledge) of God.”
C. DOGMA:
The word “dogma” is a Greek word (dogma) that is translated as
“ordinances” in the Authorized, King James Version. It is defined as an
“established law.”
In Christendom, the word dogma is used in much the same sense as
doctrine. If there is a difference, it is that dogma refers to established
CHURCH beliefs, whereas doctrine refers to established BIBLE beliefs.
D. CREED:
The word “creed” comes from the Latin ‘credo’ — “I believe.” A creed is a
statement of personal or denominational belief. There are some
well-known historic creeds recited by many over the centuries — e.g., the
“Apostle’s Creed,” the “Nicene Creed,” and the “Athanasian Creed.”
E. DOCTRINE, THEOLOGY, DOGMA, & CREED:

These words are often used interchangeably, although there are some
technical nuances distinguishing them.
1. Doctrine, Dogma, & Creed — are the FRUIT of theology.

Theology asks “why?” — doctrines states “what.”
To illustrate, in the field of biology (Grk. bios, ‘life’) there is a difference
between stating that blood IS red and asking WHY blood is red.
2. Doctrine, Dogma, & Creed — are fruits from differing standpoints.

l Doctrine = what the Bible teaches.
l Dogma = what the ‘Church’ teaches.
l Creed = what I believe.
Page 2 An Introduction to Baptist Doctrine

IV. AREAS IN THE DISCIPLINE OF THEOLOGY

As a science, theology has many branches. For example, there is:
l Ethnic Theology — the study of comparative religion.
l Exegetical Theology — the study of Biblical languages & Biblical criticism.
l Biblical Theology — a progressive, historical study through the Bible.
l Systematic Theology — a doctrinal study of the Bible.
l Practical Theology — church polity, pastoral theology, evangelism, etc.
l Historical Theology — archæology, Church history, history of doctrines, etc.
V. SYSTEMATIC THEOLOGY
Systematic theology is the doctrinal study of the Bible. It is a method whereby the
doctrines taught in the word of God are systematically collated — generally under
ten divisions. These ten groups form the basis of this text and course of study.
They are:
l Bibliology — the doctrine of the Scriptures.
l Theology Proper — the doctrine of God.
l Christology — the doctrine of Christ.
l Pneumatology — the doctrine of the Holy Spirit.
l Anthropology — the doctrine of Man.
l Harmartiology — the doctrine of Sin.
l Soteriology — the doctrine of Salvation.
l Ecclesiology — the doctrine of the Church.
l Angelology — the doctrine of Angels & Satan.
l Eschatology — the doctrine of Last Things.
VI. THE SCHOOLS OF THEOLOGY

Unfortunately, most theological study is biased. Usually it is colored by the
personal views and foundational philosophies of the student. Some of the major
theological “schools of thought” are:
A. ROMAN CATHOLIC THEOLOGY:

A theological system based upon the traditions of the ‘Church,’ the
ex-cathedra decrees of the popes, the writings of the early fathers and the
medieval schoolmen — and the Bible. Catholics maintain that since the
church is the “pillar and ground of the truth” (I Timothy 3:15), they (the
‘Church’) alone are the repository and sole interpreter of truth.

B. CONSERVATIVE PROTESTANT THEOLOGY:

Protestant theology is based upon the “historic” beliefs and doctrines that
were part of the Reformation and its aftermath. It is conservative in that it
still holds to the historic creeds or confessions — Augustinian (Lutheran),
Helvetic (Reformed), Westminster (Presbyterian), Thirty-Nine Articles
(Anglican), etc. Protestant theology has found expression in the past as
either orthodox (which can be quite formal and cold) or the more fervent
evangelicalism (evangelistic).
C. REFORMED PROTESTANT THEOLOGY:

This is the theology that basically follows the philosophy of the
French/Swiss reformer, John Calvin (1509-64 A.D.). Calvinism asserts the
sovereignty of God beyond what the Bible teaches.
D. ARMINIAN PROTESTANT THEOLOGY:

This theological system arose as a reaction to the strict tenets of Calvinism.
It is named after a Dutchman named Jacob Arminius (1560-1609 A.D.).
Arminianism asserts the free will of man beyond what the Bible teaches.
E. LIBERAL PROTESTANT THEOLOGY:

Liberalism, or “modernism,” grew out of the 17TH and 18TH century
“Enlightenment.” The great influence of this theology upon Protestantism
came out of 18TH and 19TH century Germany and men such as Kant
(1724-1804), Hegel (1770-1831), and others. It is based upon the reason
of man (rationalism), and as such it is naturalistic (rather than being
supernatural). As far as the Word of God is concerned, modernism is a
theological system of doubt and unbelief. Liberalism is the practical
outworking of modernism — the social ‘Gospel.’
F. NEO-ORTHODOX THEOLOGY:
Standing between rank modernism (denial of the supernatural) and
Conservatism (recognition of Biblical authority), this “new” (neo) theology
acknowledges the supernatural, but seeks a relationship with God apart
from the Bible. Its leading proponent was Karl Barth (1886-1968). This
theology adopts an experiential approach to the Word of God.
G. FUNDAMENTALISM:
Fundamentalism is more of a movement than a theology. It arose as a
reaction to the inroads of modernism and evolution within Protestantism at
the end of the 19TH century and the first part of the 20TH century. It is
so-named from “The Fundamentals” — an irreducible set of five (cardinal)
doctrines which must be believed in order to be considered biblically
orthodox. Fundamentalism developed across denominational lines to
adopt other important doctrines (though not uniformly). It is
interdenominational, and one of its greatest shortcomings is that it does not
hold to the Biblical doctrine of the Church.

H. NEW EVANGELICALISM:
More of a position than a theology, new evangelicalism tends to be
somewhat conservative in doctrine, but much more broad-minded and
inclusive in practice. As a movement, it represents a break with
fundamentalism primarily over the issue of ecclesiastical separation. New
Evangelicalism began around 1950, and the term was probably first used
by Harold Ockenga (1905-1985).
I. BIBLE-BELIEVING THEOLOGY:
This is the theology of believing what the Bible teaches — in ALL things. It
stands for the “whole counsel of God,” and is where every true Baptist must
be.
IF IT’S BIBLE, IT’S BAPTIST: IF IT’S BAPTIST, IT’S BIBLE!
VII. THE DIFFERENCE BETWEEN BAPTIST DOCTRINE &

THE DOCTRINES OF OTHER RELIGIOUS GROUPS
In many instances, what Baptists believe the Bible teaches is identical to what
many other Christians believe — especially conservatives. However, there are
some key differences.
These differences are mainly historic. All the mainline religious denominations
trace their history back to a man (or men) and to a time when they came out of the
‘Church’ of Rome — usually at the time of the Protestant Reformation or shortly
thereafter. When these denominations separated from the Roman Catholic
system, they retained some of the Roman Catholic beliefs, customs, and
practices.
Some of the more obvious “Catholic hangovers” that are likely to continue
among Protestant groups are:
l Infant sprinkling (pædobaptism)
l Baptismal regeneration or baptismal remission
l A State–Church system
l Hierarchical forms of ‘church’ government
l Transubstantiation or consubstantiation
l Formalism and ritualism
BAPTIST doctrine is BIBLE doctrine. Baptists base their faith and order upon the
scriptures of the apostles and prophets (Ephesians 2:20; 3:5; II Peter 3:2; Jude 17)
rather than the traditions and philosophies of men (Matthew 15:9; Colossians
2:8). However, it must be kept in mind that Baptists and Baptist churches can and
do drift into apostasy. The Roman Catholic church developed from what were
once Bible-believing Baptist churches from the post-apostolic age on, and
especially after the 4TH century A.D.
Some doctrines are distinctively Baptist — notably those having to do with the
doctrine of the Church (ecclesiology).

VIII.THE IMPORTANCE OF SOUND DOCTRINE

The study of Bible doctrine is extremely important for the following reasons:
A. IT IS A COMMAND OF GOD — II Timothy 2:15.
B. IT IS REQUIRED OF PREACHERS — Titus 1:9; 2:1;

Ephesians 4:11-16; I Timothy 4:6; 5:17; II Timothy 3:10.
C. IT IS REQUIRED OF ALL BELIEVERS — I Peter 3:15;

Proverbs 4:1,2.
D. IT IS SORELY NEEDED IN THESE DAYS OF APOSTASY.

See: I Timothy 4:1; II Timothy 3:1-5,13,14; 4:2,3; Jude 3; Romans 16:17; I
Timothy 6:3,4; Hebrews 13:9; II John 9,10.
E. IT PRODUCES MEN OF GOD — I Corinthians 16:13; II

Timothy 3:17.
F. IT MOLDS CHARACTER — Proverbs 23:7.

“Sow a thought, reap an act; Sow an act, reap a habit; sow a habit, reap a
character; sow a character, reap a destiny.”
IX. SOME RULES PERTAINING TO DOCTRINAL STUDIES

l “If the plain sense makes common sense, seek no other sense lest it all be-
come nonsense.”
l “Believe your beliefs and doubt your doubts. Never commit the blunder of
believing your doubts and doubting your beliefs.”
l “Make sure you major on the majors — don’t major on the minors!”
l “To know things as they ARE is better than to believe things as they seem.”
Proverbs 22:28 — “Remove not the ancient landmark, which

thy fathers have set.”
Jude 3 — “Beloved, when I gave all diligence to write unto you
of the common salvation, it was needful for me to write unto
you, and exhort you that ye should earnestly contend for the
faith which was once delivered unto the saints.”

THE DOCTRINE OF THE
SCRIPTURES
(Bibliology)
1. The Nature of the Bible ............................................................. 7

2. Revelation and the Bible ............................................................ 13
3. The Inspiration of the Bible Defined .......................................... 17
4. The Inspiration of the Bible Demonstrated ................................. 23
5. The Inspiration of the Bible Defended ....................................... 31
6. The Canonization of the Bible ................................................... 35
7. The Credibility of the Bible ........................................................ 47
8. The Authority of the Bible ......................................................... 53
9. The Preservation of the Bible .................................................... 59
10. The Translation of the Bible ....................................................... 77
11. The Versions of the Bible ........................................................... 83
12. The Student of the Bible ............................................................ 95
THE NATURE OF THE BIBLE
This lesson concerns itself with an overall survey of the English Bible, in
preparation for a detailed study of the doctrine of the Scriptures.
I. ITS NAMES AND TITLES

Several names are used for the Christian’s Book, the “Holy Bible.” Some of the
more common names and titles are:
A. THE BOOK(S):
See: Mark 12:26; Luke 3:4; 20:42; Acts 1:20; 7:42.
The word “Bible” is an anglicization of the Greek words bibloV (‘biblos’),
“book;” and biblia (‘biblia’), “books.” In time, the word came to refer to
the sacred Books of scripture.
The Bible is not a book, but THE Book!
B. THE OLD AND NEW TESTAMENTS:

See: Luke 22:20; I Corinthians 11:25; II Corinthians 3:6,14; Hebrews 9:15;
12:24.
The word “testament” means a “covenant” or an “agreement.”
The division of the Bible into the Old and New Testaments is the basic
division of the Old Covenant of the LAW and the New Covenant of
GRACE.
C. THE SCRIPTURES:
See: II Timothy 3:15,16.
The word “scripture” is a translation of the Greek word grafh (‘graphé’),
“writing.” The scriptures are the holy writings.
D. THE WORD OF GOD:

See: Romans 10:17; Hebrews 4:12.
This is the most significant, pictorial, and complete name. It is a name that
causes us to recognize the Bible as God’s Book.
E. THE PSALTERIC TITLES:

See: Psalm 19:7-9; 119:1,2,4-7.
Psalm 119 is the “Word of God Psalm,” and it uses a number of names for
the Bible:
The Doctrine of the Scriptures Page 7

LECTURE 1
1. Law — verse 1.
2. Testimonies — verse 2.
3. Precepts — verse 4.
4. Statutes — verse 5.
The statutes are the life applications of the Law.
5. Commandments — verse 6.
6. Judgments — verse 7.
The judgments are defined in I Kings 3:9,11.
II. ITS CONTENTS
A. THE BIBLE CONSISTS OF SIXTY-SIX BOOKS:
1. The Old Testament has 39 Books.
2. The New Testament has 27 Books.
B. YET THE BIBLE IS ONE BOOK:
1. It bears witness of ONE God.
2. It forms ONE continuous story.
3. It has ONE plan of salvation.
4. It has ONE central theme — Jesus Christ.

Augustine (354-430 A.D.) made at least one true statement: “The NEW is
in the OLD concealed — the OLD is in the NEW revealed.”
III. ITS COMPOSITION
A. ITS WRITERS:
Approximately 40 human writers were used to pen the Word of God.
These men were separated by time and their station in life.
The Bible writers included prophets, kings, statesmen, herdsmen,
fishermen, pastors, soldiers, ex-Pharisees, &c.
B. ITS PERIOD OF WRITING:

The Bible was written down over a period of approximately 1,600 years:
from Moses (c.1500 B.C.) to John (c.100 A.D.).
Page 8 The Doctrine of the Scriptures

LECTURE 1
C. ITS LANGUAGES:
1. Generally speaking, the OLD Testament was written in HEBREW, and

the NEW Testament in koiné (common) GREEK.
2. Some parts of Daniel were written in Syriac or Aramaic.
3. Some words and expressions in the New Testament are paraphrased

Hebrew and Aramaic. For example, our Lord’s ninth hour cry from the
cross is paraphrased from the Hebrew in Matthew 27:46 and from the
Aramaic in Mark 15:34.
IV. ITS CONSTRUCTION

The three divisions of the Old Testament are given in Luke 24:44.
Luke 24:44-45 — “And he said unto them, These are the words which I spake unto you,
while I was yet with you, that all things must be fulfilled, which were written in the LAW of
Moses, and in the PROPHETS, and in the PSALMS, concerning me. Then opened he their
understanding, that they might understand the scriptures.”
A. MOSES — “The Torah.”

The five Books of the Law: Genesis–Deuteronomy.
B. THE PROPHETS — “The Nebhiim.”
1. Former Prophets.
What we generally refer to as the historical Books: Joshua–Kings,
except Ruth.
See: Zechariah 1:4; 7:7,12.
2. Latter Prophets.
The prophetic Books: Isaiah–Malachi, except Daniel and
Lamentations.
C. THE PSALMS — “The Kethubhim.”

The sacred writings: Chronicles–Canticles (Song of Solomon), plus the
exceptions noted above.
The Megilloth (“The Scrolls”) consists of five of books of the Kethubhim —
namely: The Song of Solomon, Ruth, Lamentations, Ecclesiastes, and
Esther.
In dividing the Books of the Bible in our English Bibles, we generally use the “4 x
4 Construction,” as follows:

LECTURE 1
LAW Genesis – Deuteronomy
HISTORY Joshua – Esther

OLD
TESTAMENT
WISDOM Job – Song Of Solomon
MAJOR Isaiah – Daniel

PROPHECY
MINOR Hosea – Malachi
From the close of the Old Testament (Malachi) to the birth of Jesus Christ (Matthew),
approximately 400 years transpired. These are termed the Four Hundred Silent Years.
GOSPELS Matthew – John
HISTORY Acts
NEW
TESTAMENT PAULINE Romans – Philemon
EPISTLES
GENERAL Hebrews – Jude
PROPHECY The Revelation
V. ITS SYMBOLS
A number of symbols are used to describe the Bible:
A. A MIRROR:
Revealing power — James 1:23-25.
B. A SEED:
Regenerative power — I Peter 1:23.
C. A LAMP:
Illuminating power — Psalm 119:105,130; Proverbs 6:23; II Peter 1:19.
D. A SWORD:
Convicting power — Ephesians 6:17; Hebrews 4:12.
E. A HAMMER:
Destructive power — Jeremiah 23:29.
F. A TREE:
Flourishing power — Proverbs 3:18; 4:7-9.

LECTURE 1
G. WATER:
Cleansing power — John 15:3; Ephesians 5:25-27; Psalm 119:9,11.
H. MILK, MEAT, BREAD, AND HONEY:

Nourishing, sustaining, and satisfying power — I Peter 2:2; I Corinthians
3:1,2; Hebrews 5:12-14; Psalm 19:10; 34:8; 119:103; Amos 8:11;
Matthew 4:3,4.
VI. ITS THEME

The theme of the Bible is the Lord Jesus Christ, John 5:39.
The following chart shows how this theme unfolds:
LAW Foundation for Christ
OLD HISTORY Preparation for Christ

TESTAMENT
(Anticipation)
POETRY Aspiration for Christ
PROPHECY Expectation of Christ
CHRIST 1
GOSPELS Manifestation of Christ
HISTORY Propagation of Christ

NEW
TESTAMENT
(Realization) EPISTLES Interpretation of Christ
PROPHECY Consummation in Christ
1 This chart was adapted from: Geisler, N. L. & Nix, W. E. From God to Us: Chicago,
Illinois, Moody Press, 1981: pg.11.

LECTURE 1
VII. BIBLE STATISTICS

The following interesting statistics apply to the English Authorized, King James
Version:
l There are 1189 chapters in the Bible — 929 in the Old Testament and 260 in
the New Testament.
l The shortest chapter is Psalm 117.
l The longest chapter is Psalm 119.
l The middle chapter of the Bible is Psalm 117. There are 594 chapters before
it, and 594 chapters after it. Significantly, it reads:
O Praise the LORD, all ye nations: praise him, all ye people.
For his merciful kindness is great toward us: and the truth of the LORD endureth for
ever. Praise ye the LORD.
l There are 31,174 verses in the Bible.

l The middle verses in the Bible (#s 15,587 & 15,588) are Psalm 118:8,9.
Significantly, they read:
It is better to trust in the LORD than to put confidence in man.
It is better to trust in the LORD than to put confidence in princes.
l The longest verse is Esther 8:9.

l The shortest verse is John 11:35.
l There are 774,746 words in the Bible.
l The shortest Book in the Bible is II John. Obadiah is the shortest Book of the
Old Testament.
DOCTRINAL VERSE MEMORIZATION: — # 1: John 5:39
“Search the scriptures; for in them ye think ye have eternal life: and they are they
which testify of me.”

LECTURE 1
REVELATION AND THE BIBLE
The word “revelation” simply means a revealing, and in theology is applied to

God’s revealing of Himself to mankind. Without revelation, we wouldn’t know
anything about God — or that there even was a God. Therefore we begin this
study with the premise that God desires to make Himself known to man, and has
in fact revealed Himself at various times and in different ways. See: Hebrews
1:1,2; 2:1-4.
I. REVELATION DEFINED
Revelation is the unveiling of something previously hidden so that it may be seen
for what it is.
All revelation is supernatural in that it has God for its source and truth as its end.
See: Deuteronomy 29:29.
II. REVELATION EXPLAINED

The revelation of God to man falls into two basic categories:
GOD
GENERAL SPECIAL
REVELATION REVELATION
MAN
A. GENERAL REVELATION:
General (or natural) revelation is the knowledge of God that is derived from
the light of natural things.
General revelation is accessible to all men and is addressed to all intelligent
creatures. It is the revelation of God to man in:
1. Creation — Psalm 19:1-6.

See also: Isaiah 40:12,26; Acts 14:17; Psalm 8:1; 104:24.
2. History — Psalm 9:16a.
3. Conscience — Romans 2:15.

LECTURE 2
General revelation bears witness to the existence of God, the power of

God, and the need for God. However, it does not testify to the personality
of God or the plan of salvation.
According to Romans 1:18-20, the effect of general revelation is to
condemn man. Why? See: Romans 1:21.
General revelation alone is inadequate to save man for two reasons:
a. Creation has been affected by the entrance of sin. See: Genesis
3:17; Romans 8:22. The witness is marred and blurred, and is now
a monument to God’s curse upon sin.
b. Man himself has also been affected by sin, to the extent that he is
not able to read the evidences of God afforded in nature aright.
B. SPECIAL REVELATION:
Special revelation is the direct intervention of God in the affairs of this
world. It is God revealing Himself through special acts done by His Person.
This kind of revelation has come to man by various means at various times:
1. Through dreams — Genesis 37:5-10.
2. Through visions — Daniel 8:1.
3. Through the Urim and Thummin — Numbers 27:21.
4. Through audible voices — I Samuel 3:1-10.
5. Through animals — Numbers 22:28.
6. Through angels — Luke 1:26-37.

etc.
The “crown” of God’s special revelation of Himself to man was in the
coming to earth of the Lord Jesus Christ, the Living Word. See: John 1:14;
14:9.
The “completion” of God’s special revelation of Himself to man is the
BIBLE, the written Word. See: II Peter 1:3,4.
“According as his divine power hath GIVEN unto us ALL THINGS that pertain unto
life and godliness, through the knowledge of him that hath called us to glory and
virtue: Whereby are GIVEN unto us exceeding great and precious PROMISES: that
by these ye might be partakers of the divine nature, having escaped the corruption
that is in the world through lust.”
According to Psalm 19:7-14, the effect of special Biblical revelation is to

save man. Thus this kind of revelation is redemptive and remedial.
Special revelation is necessary because of:
a. The Deadening Effects of Sin (as outlined above).
b. The Transcendence of God (the fact that He is so separated and
holy that man could not find Him).

LECTURE 2
c. The Personality of God (the fact that He is a God of love Who

desires fellowship with man).
“Without special revelation, general revelation would be for sinful men

incomplete and ineffective, and could issue, as in fact it has issued wherever
it alone has been accessible, only in leaving them without excuse (Romans
1:20).
“Without general revelation, special revelation would lack that basis in the
fundamental knowledge of God as the mighty and wise, righteous and
good, Maker and Ruler of all things, apart from which the further revelation
of this great God’s interventions in the world for the salvation of sinners
could not be either intelligible, credible, or operative.” (1)
III. REVELATION COMPARED & CONTRASTED

A number of terms are frequently associated with any discussion on the doctrine
of the Bible. As an aid to understanding what is meant by “revelation,” these
terms are contrasted below:
A. REVELATION VS. INSPIRATION:
1. Revelation makes truth known – whereas – inspiration provides for its

inerrant recording.
2. The Bible contains revelation – whereas – the entire Bible is given by
inspiration.
The writers of the Bible drew from two different kinds of sources for
their narrative:
a. Special revelation — i.e. things that only God could make known
(e.g. the account of creation, the fall of Satan, etc.).
b. Personal observation — i.e. known facts resulting from what the
writer saw (e.g. the crossing of the Red Sea), or from existing
documents (e.g. Ezra 6:1-12).
Both kinds of narrative are recorded for us in the Bible. Inspiration
ensures both are recorded without error.
3. Revelation is progressive – whereas – inspiration is plenary.

God did not reveal all the truth at the beginning. Much of it was
revealed progressively over the centuries — see: I Peter 1:9-12. Some
examples of progressive revelation may be seen in:
a. The Names of God — from Elohim to Jehovah.
1 Warfield B. B. Inspiration and Authority of the Bible. Philadelphia, Pennsylvania:

Baker Book House, 1948

LECTURE 2
b. The Lineage of Messiah — from the seed of the woman, to the seed
of Abraham, to the seed of Isaac, to the seed of Jacob, to the tribe of
Judah, to the family of David, God progressively gave more
detailed and specific information.
On the contrary, there is NO SUCH THING as progressive inspiration.
All parts of the Bible are inspired of God, and equally inspired.
B. REVELATION VS. ILLUMINATION:

Illumination is the Holy Spirit-given understanding of revelation or
revealed truth. The believer enjoys this blessing today as he studies the
Word of God — see: I John 2:20,21,27.
The presence or absence of illumination with the writers of the Word of
God had no bearing on the inspiration of the Bible.
1. Sometimes the words of the Biblical writers were the result of careful
research — e.g. Luke 1:1-4. In this case, Luke had full understanding of
what he was writing.
2. Sometimes the Biblical writers both understood what they were writing
and recognized the words they were penning as coming directly from
God — e.g. II Samuel 23:2. In such cases, the writers had full
illumination as to what was being written.
3. Sometimes the Biblical writers did not know the importance of the
words they penned, recognizing them as divine, but not understanding
them — e.g. Daniel 12:8,9.
4. In some cases, the source of the words neither understood the words he
was writing nor recognized them as divine — e.g. John 11:49-52.
The point is, whether the writer had illumination or not, inspiration
provided that God’s exact message was truthfully recorded.
Note:
I Corinthians 2:9,10 — REVELATION — “Disclosure”
I Corinthians 2:12 — ILLUMINATION — “Discovery”
I Corinthians 2:13 — INSPIRATION — “Documenting”

LECTURE 2
THE INSPIRATION OF THE BIBLE — DEFINED
Inspiration refers to the way in which God gave us the Bible. Having revealed
Himself to man, God then had this revelation recorded in written form.
There are a number of possibilities here. For example, God’s Word could have
come to us via an angelic emissary; or, it could have been carved by divine
lightning upon the highest mountains; or, it could even have been discovered on
gold plates buried upon Cumorah hill ...
... BUT IT WASN’T!
The Bible itself is very clear as to its origins and its inspiration.
I. BIBLICAL STATEMENTS CONCERNING INSPIRATION

The two outstanding scripture references regarding the doctrine of inspiration are:
A. II Peter 1:21.
This passage clearly teaches two key aspects of inspiration:
1. Human Penmanship — “...holy men of God spake...”
2. Divine Authorship — “...moved by the Holy Ghost.”
An analysis of this particular verse makes it clear that God the Holy Spirit
was the active Source of the scriptures. The Greek word translated
“moved” is N,Do:,<@4 (‘pheromenoi’), which literally means “borne
along.” God did not follow the human writers to correct any of their
mistakes, or intervene if necessary — rather, the writers were consciously,
willingly, carried along. As God gave the words, they wrote. (The same
Greek word is translated “driven” in Acts 27:17, where the ship was totally
controlled by the wind, at the mercy of the storm.)
The inspiration of the Bible is a supernatural miracle. God used
approximately 40 human writers of varying occupations and education
over a time span of about 1,600 years — and gave us a Book with amazing
unity.
B. II Timothy 3:16.
The important phrase is “...inspiration of God....” Those who delight in the
original languages tell us that the Greek word translated “inspired” is
qeopeustoV (‘theopneustos’) — literally meaning “God-breathed.”
This scripture clearly teaches the divine Authorship of the Bible.

LECTURE 3
II. INSPIRATION DEFINED

By inspiration we mean “the Holy Spirit moved the human writers of the Bible
in such a way that they recorded the very words and sense of God, though
couched in their own literary style.”
In considering this definition, there is a need for further elaboration — especially
in light of the various theories of inspiration found within Bible-doubting,
Bible-rejecting Christendom. There are five terms the student needs to define and
be well acquainted with:
A. CONFLUENT INSPIRATION:
By this we mean that the holy scriptures are a product of two agents, human
and divine. The words “in such a way” used in the above definition declare
inspiration ultimately to be a phenomenon, a mystery — the product of
divine/human involvement — thus as inexplicable as the virgin birth of
Christ or the new birth.
Many scriptures affirm that God spoke authoritatively through the words of
men. For example:
1. Acts 4:25.
“Who [the LORD] by the mouth of thy servant David hast said, Why did the
heathen rage, and the people imagine vain things?”
2. Acts 13:35.
“Wherefore he [GOD] saith also in another psalm, Thou shalt not suffer thine
Holy One to see corruption.”
3. Isaiah 8:1.
“Moreover the LORD said unto me, Take thee a great roll, and write in it with a
man’s pen concerning Mahershalalhashbaz.”
4. Isaiah 30:8.
“Now go, write it before them in a table, and note it in a book, that it may be for
the time to come for ever and ever:”
The following illustration should serve to show what we mean by

“confluent inspiration” as distinct from the “mechanical dictation” theory.
A man picks up a writing instrument and begins writing on a sheet of paper.
Having done so, he may then say to another, “I have written these words.”
Technically he is incorrect in what he says, for it is the writing instrument that
has done the writing. Nevertheless, the instrument could not write anything
unless it was moved by the hand of the man. Furthermore, the words
written down are not those of the instrument but of the man.
Secondly, the physical appearance of the writing will vary according to the
instrument selected. A word written with a fine-point pen will look different
than the same word written in crayon, or with a broad paint brush, or with a
felt-tipped marker. It will also vary according to each writer — calligraphy
or scrawl, script or block letters!

LECTURE 3
This illustrates how God had men write down His words. The Bible is not
the word of men, because they wrote only as they were moved by the Holy
Ghost. Yet, like the different kinds of pens, God retained the individual
characteristics of these men. He used their style, memories, intuitions,
judgments, idiosyncrasies, and their research.”
Note: This illustration explains the differences in style and content of

the four Gospels, where the life of Christ is portrayed from four
perspectives.
It also explains the statement of the apostle Paul in I Corinthians
7:12, “...to the rest speak I, not the Lord...” Many would take
this to mean that some parts of the Bible are inspired and some
are not inspired. However, the statement actually refers to new
revelation from God through Paul as opposed to (old)
revelation previously given (in Matthew 19 and the Old
Testament) and cited by Paul. Inspiration provides that new
revelation and old revelation were both written down as Paul
was moved by the Spirit. A comparison of this scripture with
verses 10,25,&40 will explain further.
B. VERBAL INSPIRATION:
By this we mean that the very words of scripture are God’s words.
Inspiration goes beyond the concepts and the message to the actual words.
I Corinthians 2:13 — “Which things also we speak, not in the WORDS which man’s
wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things
with spiritual.”
Matthew 24:35 — “Heaven and earth shall pass away, but my WORDS shall not
pass away.”
Jeremiah 1:9 — “Then the LORD put forth his hand, and touched my mouth. And the
LORD said unto me, Behold, I have put my WORDS in thy mouth.”
In fact, according to Matthew 5:18, inspiration extends even to the letters

(“jot” — yodh, the smallest letter in the Hebrew alphabet) and the parts of
letters (“tittle” — the minute accents and diacritical marks of the written
Hebrew). cf. Luke 16:17.
Many scripture passages show the emphasis God places upon the “words”
of the Bible — e.g. Exodus 24:4; Deuteronomy 6:6; 12:28; 17:19; 18:18;
27:3; 31:12; 32:1,45,46; Joshua 8:34,35; 24:26; I Samuel 8:10; II Samuel
23:2; Psalm 12:6; Proverbs 30:5,6; Jeremiah 7:27; 23:36; 26:2; 30:2;
Ezekiel 3:10; Daniel 10:9-11; Matthew 4:4; Luke 4:4; John 8:47; 17:8; I
Timothy 4:6; II Peter 3:2; Jude 17; and Revelation 1:3; 22:18,19.
C. PLENARY INSPIRATION:
The word “plenary” means “extending to all parts alike.” By plenary
inspiration we mean all of the Bible is inspired, and every part of the Bible
is equally inspired.
II Timothy 3:16 — “ALL Scripture is given by inspiration of God...”

LECTURE 3
D. INERRANT INSPIRATION:
The word “inerrant” means “not liable to be proven false or mistaken.”
Inerrant inspiration means the Bible was written down correctly in every
detail.
Hebrews 6:18 — “That by two immutable things, in which it was impossible for God
to lie, we might have a strong consolation, who have fled for refuge to lay hold upon
the hope set before us.”
Titus 1:2 — “In hope of eternal life, which God, that cannot lie, promised before the
world began”
Numbers 23:19 — “God is not a man, that he should lie; neither the son of man, that
he should repent: hath he said, and shall he not do it? or hath he spoken, and shall
he not make it good?”
John 10:35 — “If he called them gods, unto whom the word of God came, and the
scripture cannot be broken.”
Inerrant inspiration provides that the exact divine message be given. Both
God’s truth and Satan’s lie are reported and recorded exactly. (i.e.,
Inspiration does not change truth into lies, nor lies into truth!)
“What Scripture says, God says — through human agents and without
error.” (1) The proof of this statement may be demonstrated by a quick
comparison:
Romans 9:17 — “For the Exodus 9:13,16 — “Thus

scripture SAITH unto SAITH the LORD God of the
Pharaoh, Even for this same Hebrews... And in very deed
purpose have I raised thee for this cause have I raised
up, that I might show my thee up, for to show in thee
power in thee, and that my my power; and that my
name might be declared name may be declared
throughout all the earth.” throughout all the earth.”
Galatians 3:8 — “And the Genesis 12:1,3 — “Now the

scripture, foreseeing that LORD had SAID unto
God would justify the Abram ... And I will bless
heathen through faith, them that bless thee, and
preached before the gospel curse him that curseth thee:
unto Abraham, SAYING, In and in thee shall all families
thee shall all nations be of the earth be blessed.”
blessed.”
The New Testament references state that it is the scripture which spoke,
whereas the Old Testament references quoted or alluded to say it was the
Lord Who said it.
1 Boice J. M. Does Inerrancy Matter? Oakland, California: International Council on

Biblical Inerrancy: pg.13.

LECTURE 3
E. INFALLIBLE INSPIRATION:
This means the Bible is without error in its teaching. It is incapable of
teaching deception.
Psalm 119:160 — “Thy word is true from the beginning: and every one of thy
righteous judgments endureth for ever.”
John 17:17 — “Sanctify them through thy truth: thy word is truth.”
The terms “infallible” and“inerrant” are often used interchangeably, but

there is a difference:
· Inerrant means without error in its recording.
· Infallible means without error in its teaching.
“Infallibility is obviously restricted to the intended assertions of scripture,
understood in an ordinary grammatical exegesis of the text.” (2)
In other words, infallibility takes into account such things as the use of
poetic or figurative language, the use of simile, hyperbole, allegory, parable
and symbolism, etc.
In most cases, what is inspired is also authoritative — but not all cases.
Some things in the Bible, though accurately recorded through the process
of inspiration, do not have the authority of God.
e.g. The Book of Job accurately records the words of God, Job, Satan,
Job’s wife, Eliphaz, Bildad, Zophar, and Elihu. Some of the statements in
the Book are consequently ungodly or in direct contradiction to other
statements of scripture. They are inspired, but not authoritative.
Many cults conveniently, or ignorantly, overlook this very important
distinction.
III. SEVEN FACTS ABOUT THE INSPIRED WORD OF GOD

Because the Bible is inspired of God, we can resolutely affirm that:
A. IT IS INFALLIBLE — without error.

Psalm 119:160 — “Thy word is true from the beginning...”
B. IT IS INVARIABLE — without change.

Numbers 23:19 — “God is not a man, that he should lie; neither the son of man, that
he should repent: hath he said, and shall he not do it? or hath he spoken, and shall
he not make it good?”
Psalms 119:89 — “For ever, O LORD, thy word is settled in heaven.”
James 1:17 — “Every good gift and every perfect gift is from above, and cometh
down from the Father of lights, with whom is no variableness, neither shadow of
turning.”
2 Pinnock, C. H. A Defense of Biblical Infallibility. Philadelphia, Pennsylvania:

Presbyterian And Reformed Publishing Company 1970: pg.13. Note: Pinnock has since
moved away from the Biblical teaching of inerrancy.

LECTURE 3
C. IT IS INEXORABLE — without yielding.

John 10:35 — “...and the scripture cannot be broken;”
D. IT IS INVINCIBLE — without conquest.

Isaiah 55:11 — “So shall my word be that goeth forth out of my mouth: it shall not
return unto me void, but it shall accomplish that which I please, and it shall prosper in
the thing whereto I sent it.”
Jeremiah 23:29 — “Is not my word like as a fire? saith the LORD; and like a hammer
that breaketh the rock in pieces?”
Hebrews 4:12 — “For the word of God is quick, and powerful, and sharper than any
twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the
joints and marrow, and is a discerner of the thoughts and intents of the heart.”
E. IT IS INEVITABLE — without failure.

I Peter 1:23-25 — “Being born again, not of corruptible seed, but of incorruptible, by
the word of God, which liveth and abideth for ever. For all flesh is as grass, and all
the glory of man as the flower of grass. The grass withereth, and the flower thereof
falleth away: But the word of the Lord endureth for ever. And this is the word which
by the gospel is preached unto you.”
See also: Psalm 126:5,6; Matthew 5:18; 24:35.
F. IT IS INCOMPARABLE — without equal.

Psalm 119:72 — “The law of thy mouth is better unto me than thousands of gold and
silver.”
G. IT IS INVALUABLE — without price.

Because:
1. It Convicts — Hebrews 4:12.
2. It Converts — Romans 10:17; James 1:18,21; I Peter 1:23.
3. It Corrects — II Timothy 3:16.
4. It Cleanses — Psalm 119:9,11; John 15:3; 17:17; Ephesians 5:26.
5. It Conceives — Matthew 4:4; John 6:63.
6. It Conquers — Ephesians 6:17; Hebrews 4:12.
7. It Comforts — I Thessalonians 4:18. (3)
DOCTRINAL VERSE MEMORIZATION: — # 2: II Peter 1:21.
DOCTRINAL VERSE MEMORIZATION: — # 3: II Timothy 3:16.
3 This outline was derived from: Melton, J. H. What The Bible Teaches and
Fundamental Baptists Believe. Springfield, Missouri: Crescendo Publications:
pp.17,18.

LECTURE 3
THE INSPIRATION OF THE BIBLE —
DEMONSTRATED
The doctrine of inspiration does not rest upon one or two proof texts (although
that would be sufficient), but is supported throughout the pages of scripture —
either as direct statements, a fact taken for granted by the writers, or evidenced by
the narrative.
The proofs for Bible inspiration may be classified as follows:
1. Direct claims for inspiration
2. Internal evidence for inspiration
3. External evidence for inspiration
I. DIRECT CLAIMS FOR OLD TESTAMENT INSPIRATION

Over and over, the Old Testament directly claims to be the Word of God. We may
categorize these claims as follows:
A. OLD TESTAMENT WRITERS WERE PROPHETS:

The New Testament refers to the Old Testament as the “scriptures of the
prophets” — Romans 1:2; Hebrews 1:1; II Peter 3:2a.
A prophet was a mouthpiece for God, regardless of his occupation in life.
The Messianic prophecy in Deuteronomy 18:18-22 shows that true
prophets could only speak as God gave them His words. See also: Exodus
7:1,2; Numbers 22:18; I Kings 14:18c; Ezekiel 3:17 and Amos 3:8.
The various writers of the Old Testament Books were prophets, as shown
below, thus indicating the divine nature of their writings:
1. Moses Was A Prophet — Hosea 12:13; Deuteronomy 34:10.
2. Samuel, Nathan & Gad Were Prophets — I Chronicles 29:29.
3. David Was A Prophet — Acts 2:30.
4. Solomon Was A Prophet — I Kings 11:9 with Numbers 12:6.
5. Daniel Was A Prophet — Matthew 24:15.
6. Ahijah & Iddo Were Prophets — II Chronicles 9:29.
Add to these the writers of the prophetic Books, and we have compiled a list
of all the writers God used to pen the pages of the Old Testament.

LECTURE 4
B. OLD TESTAMENT WRITERS CITED OTHER OLD

TESTAMENT BOOKS AS SCRIPTURE:
1. Joshua — acknowledged the Law of Moses — Joshua 1:7,8.
2. Ezra — called Jeremiah “the Word of the Lord” — Ezra 1:1.
3. Ezra — also recognized the prophecies of the post-exilic

prophets Haggai and Zechariah — Ezra 5:1.
4. Daniel — accepted the Book of Jeremiah and the Law of Moses as
the Word of God — Daniel 9:2,11-13. (Note also a
mention of the Book of Judges.)
5. Zechariah — alludes to the “former prophets” (the historical Books)
in Zechariah 7:12.
C. OLD TESTAMENT WRITINGS WERE REVERENCED BY

ISRAEL:
1. The tables of the Law were kept in the ark — Deuteronomy 10:2.
2. The Books of Moses were commanded to be read — Joshua 1:8.
3. Samuel’s writings were kept in the tabernacle — I Samuel 10:25.
4. Israel stood at the reading of the Law — Nehemiah 8:5.
D. DIRECT CLAIMS FOR THE INSPIRATION OF THE LAW

(TORAH):
1. Exodus 20:1 — “God spake all these words...”
2. Exodus 32:16 — “...the tables were the work of God ... the
writing was the writing of God”
3. Exodus 35:1 — “These are the words which the LORD hath
commanded...”
4. Leviticus 1:1 — “The Lord spake...”
5. Leviticus 8:9 — “The Lord commanded...”
6. Numbers 1:1; 2:1 — “The Lord spake...”
7. Numbers 4:1 — “The Lord spake...”
8. Deuteronomy 1:3 — “...the Lord had given him in commandment.”
9. Deuteronomy 4:2 — “Ye shall not add unto the word which I
command you, neither shall ye diminish ought
from it, that ye may keep the commandments of
the LORD your God which I command you.”
See also: Judges 3:4; I Kings 8:53; II Kings 14:6; II Chronicles 34:14; 35:6;
Daniel 9:12; Ezra 6:18; Nehemiah 13:1.

LECTURE 4
E. DIRECT CLAIMS FOR THE INSPIRATION OF THE

PROPHETS (NEBHIIM):
1. The Former Prophets — the historical books.
a. Joshua 24:26,27; I Kings 16:34.
b. Judges 1:2 — “The Lord said...”
c. I Chronicles 29:29.
2. The Latter Prophets — the prophetic books.
The phrase, “thus saith the Lord,” or its equivalent occurs over
3,800 times.
e.g. Isaiah 1:2,10; 8:1; 45:1; 50:1; Jeremiah 1:6-9; 2:1,2; 10:1,2;
11:1; Ezekiel 1:3; 2:7.
F. DIRECT CLAIMS FOR THE INSPIRATION OF THE

WRITINGS (KETHUBHIM):
1. David — II Samuel 23:2.
2. Solomon — I Kings 3:9,10; Ecclesiastes 12:10 (Proverbs).
3. Job — Job 42:7a.
G. NEW TESTAMENT TESTIMONY FOR OLD TESTAMENT

INSPIRATION:
Perhaps the greatest testimony to Old Testament inspiration is found in the
New Testament. On numerous occasions the New Testament either quotes
from the Old Testament, exalts the Old Testament as the Word of God, or
accepts the Old Testament as authoritative.
There are 332 direct quotations and references to the Old Testament in the
New Testament, and a total of over 1,000 quotes, references, and alludings.
This testimony covers:
1. The Old Testament As A Whole.

a. In their primary application, verses such as II Timothy 3:16; John
10:35; Acts 17:11; Hebrews 4:12; etc., refer specifically to the Old
Testament. See also: Mark 7:13.
Romans 15:4 — “...whatsoever things were written [i.e. all the Old
Testament] ... the scriptures...”
b. Phrases such as “the scriptures” (52 times), “it is written” (133
times), “that it might be fulfilled” (over 30 times), and “the oracles
of God” (4 times), all indicate the accepted authority of the Old
Testament.

LECTURE 4
2. Particular Sections Of The Old Testament.

a. The Law.
See: Matthew 5:17,18; 7:12; 12:5; Acts 13:39; 24:14; I
Corinthians 14:21; II Corinthians 3:15; Galatians 3:10;
Hebrews 10:28.
b. The Prophets.
See: Matthew 26:56; Luke 1:70; 18:31; John 1:45; Acts 3:21;
7:42; 28:25; Hebrews 10:15-17 with Jeremiah 31:33,34;
Romans 1:2; I Peter 1:11.
c. The Writings.
See: Luke 24:44; Acts 1:16; 4:25; Matthew 22:43,44. Note the
context of John 10:35 is a reference to the Psalms (82:6).
3. Particular Books Of The Old Testament.

20 of the 24 Books in the Hebrew Old Testament (the same Books as
our 39 Books) are cited authoritatively in the New Testament.
Of the other four Books (Judges-Ruth, Chronicles, Esther, and the
Song of Solomon,) events mentioned in two of them (Hebrews 11:32;
Matthew 23:35 respectively) and alludings to the other two (John 5:1;
4:10 respectively) are found in the New Testament.
H. THE TESTIMONY OF CHRIST TO THE INSPIRATION OF

THE OLD TESTAMENT:
The Lord Jesus Christ accepted all the Old Testament as the Word of God.
See: Luke 24:25,27,44,45. For example:
1. Jesus quoted Old Testament verses — Matthew 4:4; Deuteronomy 8:3.
2. Jesus verified the Genesis account of Creation — Matthew 19:4-6.
3. Jesus accepted the Genesis account of the Flood — Matthew 24:37-39.
4. Jesus believed the story of Sodom and Gomorrah — Luke 17:28,29.
5. Jesus verified the story of Jonah — Matthew 12:40,41.
6. Jesus often quoted from Isaiah — Matthew 13:14,15.
7. Jesus acknowledged Daniel as a prophet — Matthew 24:15.
8. Jesus taught and believed in the divine inspiration and infallibility of

the Old Testament — Matthew 5:18; John 10:35; Matthew 24:35.
Of these examples (above), the veracity of numbers 2 to 7 have been

attacked by Higher Critics of the Word of God.
Christ and Christianity stand or fall with the Bible.
This is one reason the Bible is constantly attacked by Satan’s ministers —
discredit the Bible and Jesus Christ is made to be a liar!!

LECTURE 4
See also: Matthew 6:29; 8:4; 12:3,4,42; 19:5-7; 22:31,32; Mark

2:24-28; 7:10; 12:19,26; Luke 4:25-27; 11:51; 20:37; John
3:14; 6:32,49.
Christ began His earthly ministry with an “It is written” (Matthew 4:4),
and ended His earthly ministry with an “It is written” (Luke 24:46).
II. THE INSPIRATION OF THE NEW TESTAMENT

The inspiration of the New Testament rests upon three factors:
A. THE PROMISE OF CHRIST:

John 14:26 and 16:13 give Christ’s pre-authentication of the divine
inspiration of the New Testament.
See: I Corinthians 2:13; Acts 21:11.
The New Testament is referred to as the “words or commandments of the
holy apostles” — Jude 17; II Peter 3:2; Ephesians 2:20; 3:5. Apostolic
authority resides today in the pages of the New Testament — not in any
man, living or dead!
B. THE DIRECT STATEMENTS OF THE NEW TESTAMENT:
1. II Peter 3:15,16 — refers to Paul’s writings as scripture.
2. I Timothy 5:18b — quotes Luke 10:7 as scripture.
3. Ephesians 3:1-5.
This key passage explains how we received the New Testament.
Observe:
a. Revelation — verses 3,5.
“...by revelation he made known unto me...” / “...now revealed
unto his holy apostles and prophets by the Spirit.”
b. Inspiration — verse 3.
“...as I wrote...” Inspiration is the inerrant recording of revelation.
c. Preservation — verse 4.
“...when ye read...” Preservation means the writings are kept intact
and perfect for future generations to read.
C. THE CLAIMS OF THE NEW TESTAMENT:
1. Luke 1:1-4 — “...perfect understanding...”
2. Romans 16:26; Galatians 1:12; Ephesians 2:20; 3:3,5; I Thessalonians

2:13; I Corinthians 14:37c.
3. I Timothy 4:11 with verse 13.
4. Revelation 1:1.

LECTURE 4
III. INTERNAL EVIDENCES FOR INSPIRATION

By internal evidences we mean evidences from within the Bible itself which bear
testimony to the divine inspiration and authority of the Book.
Such evidences include:
A. DETAILS OF EVENTS BEYOND HUMAN KNOWLEDGE:

The Bible gives details of things such as Creation, the words of Satan, and
what was in the heart of certain people, which no human could possibly
know about. Only God could give these things.
B. THE REMARKABLE UNITY OF THE BOOK:

The Bible is a Book written on three continents over a space of 1,600 years
by over 40 human writers of diverse backgrounds and occupations and
under different circumstances — yet it has a unique doctrinal and structural
unity. There is one theme; there is no conflict!
C. THE SUPERNATURAL DOCTRINES IN THE BOOK:

Many of the doctrines in the Bible are contrary to human nature, and most
certainly wouldn’t have been written if the Bible were just a “man’s book.”
For example:
1. The Doctrine Of God.

Compare the Bible’s presentation of God as an infinite, sovereign,
triune, holy, and loving Person with the various “deities” concocted by
men. The God of the Bible altogether transcends our finite intellect —
man couldn’t have invented Him.
2. The Doctrine Of Man.

The Bible’s portrayal of man as base, vile, sinful, corrupt, and depraved
would never be so written by natural man. Even the hideous sins and
the warts of a “hero” like David are mentioned.
3. The Doctrine Of Sin.

Natural man minimizes sin and exalts the world. The Bible does the
opposite. The fact that Hell is denied by natural man shows we have a
Bible that man would not write.
4. The Doctrine Of Salvation.

Man seeks salvation through works and appeasement. If the Bible were
a human book, the plan of salvation would be by works of some kind.
The Bible teaches salvation through the shed blood of the Son of God!
D. FULFILLED PROPHECY:
Over two-thirds of the Bible was prophetic at the time of its writing. Much of
this prophecy has already been fulfilled to the letter. This is the strongest
internal proof of inspiration.

LECTURE 4
Messianic prophecy alone is remarkable. Over 300 prophecies of the birth,

ministry, passion, resurrection, and ascension of Christ have already been
fulfilled. In one 24 hour period — our Lord’s passion — approximately 21
different prophecies were fulfilled exactly to detail. The “odds” of this being
a mere chance are staggering.
IV. EXTERNAL EVIDENCES FOR INSPIRATION

By external proofs we mean the things outside of the Bible which bear evidence to
its divine inspiration and authority.
There are many such proofs, among which we cite:
A. THE BIBLE’S CREDIBILITY:

[See: Lecture 7]
B. THE BIBLE’S TRANSFORMING RESULTS:

Through unaided reading of the Bible, men and women have been born
again and become new creatures in Christ (II Corinthians 5:17). Drunks
have been made sober, harlots made chaste, and lives ruined by sin have
been made whole again.
The Bible has changed the course of nations and human history.
C. THE BIBLE’S INEXHAUSTIBLE TREASURES:

Unlike any other book, the more the Bible is read, the more it reveals. Each
week, thousands of sermons are preached and scores of books and articles
are printed — all proclaiming the unsearchable riches of Christ.
See: Psalm 19:10; 119:162.
D. THE BIBLE’S HONORED PROMISES:

Anyone who follows what the Bible says, gets what the Bible promises. e.g.
Joshua 1:8.
E. THE BIBLE’S MYSTERY TO UNREGENERATE MINDS:

See: II Corinthians 4:3; I Corinthians 2:14.
Much of the Bible can only be understood by the child of God.
F. THE BIBLE’S UNIQUE ADAPTABILITY FOR

TRANSLATION:
Unlike many human books, the Bible loses nothing when it is properly
translated from a pure text into other languages. Regardless of what
language it is in, its message is still the “power of God unto salvation.”

LECTURE 4
G. THE BIBLE’S STANDARDS — Holy, But Workable:

The Ten Commandments were once the basis of British and United States
Law. (They still are, technically speaking.) Whenever man in his wisdom
attempts to make laws that are contrary to the Bible, problems arise.
During the reign of Queen Victoria in England, over 650 acts of Parliament
were repealed as unworkable. Capital punishment, taught in the Bible
(Genesis 9:6) and often done away with by well-meaning governments, is
now returning to many statute books.

LECTURE 4
THE INSPIRATION OF THE BIBLE —
DEFENDED
Not everyone believes what the Bible teaches concerning the doctrine of its divine
inspiration. There are a number of other theories of inspiration, and these can be
classified under the three major theological positions, as follows:
1. Theories of Inspiration within Conservative theology.

“THE BIBLE IS THE WORD OF GOD”
F Dynamic Inspiration
F Conceptual Inspiration
2. Theories of Inspiration within Modernist theology.

“THE BIBLE CONTAINS THE WORD OF GOD”
F Partial Inspiration
F Gracious Inspiration
F Natural Inspiration
3. Theories of Inspiration within Neo-Orthodox theology.

“THE BIBLE BECOMES THE WORD OF GOD”
F Demythological Inspiration
F Personal Encounter Inspiration
This lecture will briefly examine each of these theories and answer them from the
Word of God.
I. THE THEORY OF DYNAMIC INSPIRATION

This view of inspiration is also known as mechanical dictation, and holds that
the writers of the Bible were mere passive instruments, just “machines,” and
insensible to what they were doing.
This is not so much a theory that is actually held by anyone — rather it is a “straw
man” theory that those who hold to a verbal, plenary, inerrant, infallible
inspiration are often accused of believing. However, such a charge ignores the
fact of confluency.
It should be noted that there were definite occasions when dictation occurred —
e.g. Revelation 2:1,8,12,18; etc., and Exodus 34:27 — yet it is evident that even
these kinds of passages exhibit the peculiar “style” of the writer.

LECTURE 5
Answer: How do we account for the different writing styles of the Books of
the Bible? If inspiration involved pure dictation, we would expect
a uniform style to be seen throughout the Word of God.
II. THE THEORY OF CONCEPTUAL INSPIRATION

Otherwise known as “Thought Inspiration,” this view holds that only the
thoughts, concepts, and overall message of the Bible were given by inspiration.
(This was the view held by the popular Baptist Theologian, A. H. Strong.)
This theory readily accommodates the use of different “versions” of the Bible.
After all, “they are all saying basically the same thing!”
Answer: The Bible itself teaches verbal inspiration — I Corinthians 2:13.

The thoughts, concepts, and message are indeed inspired — but
so are the words!
III. THE THEORY OF PARTIAL INSPIRATION

This common modernistic opinion is usually expressed by the statement, “The
Bible contains the Word of God.” Somewhere, between the covers of the Bible,
you will find the Word of God.
Those holding such a view cannot agree on which parts are inspired and which
parts are not inspired. Some believe the cardinal doctrines of Christianity are
inspired, while the supportive arguments and evidences are of human origin.
Some hold only those parts of the Bible containing “good moral instruction” to be
inspired. Usually, the criterion is “what is rational?”
Similar to this theory is “Degree Inspiration” which sees some parts (e.g. the
Sermon on the Mount) as more inspired than others (e.g. the Mosaic laws).
Answer: The Bible teaches Plenary inspiration — II Timothy 3:16.

This theory is very subjective. Who decides what parts are
inspired? Man himself becomes the authority!
IV. THE THEORY OF GRACIOUS INSPIRATION

Otherwise known as “Genius Inspiration,” this theory holds that it was the
writers who were inspired — in the sense that they were pious, Spirit-filled men,
who were granted deep special religious insight by the Holy Spirit.
This theory sees the human writers of the Bible as much the same as other
post-Biblical Christian “greats.” Thus the writings of John Bunyan (for example)
might be taken as being on the same level as those of the apostles and prophets
(and thus liable to error).
Some also consider this kind of “inspiration” as being the same experienced by
non-Christian writers such as Shakespeare, Mohammed, Confucius, etc.

LECTURE 5
Note: Bible-believing Baptist preachers often speak loosely of the Bible

writers as being inspired of God. That is not an accurate statement, and
should be avoided.
Answer: If such inspiration were possible, why not write another book for
the Bible? cf. Revelation 22:18.
II Timothy 3:16 states that it is the scriptures (writings) that are
inspired, NOT the writers.
V. THE THEORY OF NATURAL INSPIRATION

This theory is also known as “Illumination” or “Universal Christian Inspiration.” It
holds that the writers of the Bible were inspired in the same sense in which
Christians of all ages have been inspired. The scriptures then are just writings of
men which are “inspiring!”
Answer: Such a theory is similar to that of Gracious Inspiration (above),

and it is answered in much the same way. Illumination,
enthusiasm, zeal, Spirit-filling, etc., are not inspiration.
Yes, the Word of God is inspiring, but that is not what is meant
by divine inspiration. The scriptures are “Thus saith the LORD!”
VI. THE THEORY OF DEMYTHOLOGICAL INSPIRATION

This view sees the Bible as being written in the legendary style of its day with the
task of the modern day scholar being to “demythologize” it — i.e. peel away the
myth to find the truth.
“[Rudolf] Bultmann says that once the Bible is divested of these religious myths,
one arrives at the real message of God’s self-giving love in Christ. It is not
necessary to hold to an objective, historical, and propositional revelation in order
to experience this subjective and personal truth.” (1)
An example of this kind of thinking would be “theistic evolution.” The first two
chapters of Genesis are pure myth — the real message is that somehow, God used
evolutionary forces to bring man into existence. It’s the message that’s important,
not the facts!
Answer: The Bible becomes a subjective Book, because it requires the

correct interpretation before the message comes through. Again,
man becomes the final authority.
1 Geisler N. L. & Nix W. E. From God to Us. Chicago, Illinois: Moody Press 1981:
pg.20.

LECTURE 5
VII. THE THEORY OF PERSONAL ENCOUNTER

INSPIRATION
This Neo-Orthodox view holds that the Bible is an imperfect record which
becomes the Word of God when the message of God “breaks through” the
written record in such a way as to speak personally to the reader.
Inspiration is viewed (in the words of Frederick Schleiermacher) as the “original
translation of Christian feeling.” Paul Tillich states that the “inspiration of the
Biblical writers is their receptive and creative response to potentially revelatory
facts.”
In other words, what we read in the Bible are the writers’ responses to their
personal encounters with God — and we can share in those same encounters as
we work back through their written responses.
The existentialist theologian, Karl Barth (1886-1968) said the Bible brought
about an encounter with the hidden God.
“[Emil] Brunner asserts that God’s revelation is not propositional (i.e., in the
words) but always personal (through the words).” (2)
Answer: Theology based upon such a view of inspiration can only be

emotive and mystical and again makes man the authority. People
will worship a “Christ” of their own imagination (Romans 1:21e).
“There is no way of distinguishing an experience or an intuition
about God from a sheer illusion unless we possess valid concepts
and criteria from His self-disclosure.” (3)
2 Ibid pg.21.
3 Pinnock C. H. A Defense of Biblical Infallibility. Philadelphia, Pennsylvania:
Presbyterian & Reformed Publishing Company 1967: pg.8 Note: Pinnock has since
moved away from his Biblical teaching of infallibility.

LECTURE 5
THE CANONIZATION OF THE BIBLE
As the Bible was being written down, numerous other religious writings were also
being produced. In some cases, these writings consisted of heretical counterfeits
published in the name of an apostle and intended to deceive (cf. II Thessalonians
2:2). In other cases, these writings were by authors who were generally
trustworthy men — men such as Jewish patriots, Rabbinical scribes, historians
and Church Fathers — whose religious writings were historically accurate and
even edifying.
The question is: “WHICH WRITINGS WERE GENUINE SCRIPTURE?”
The process of canonization answered this question.
I. THE MEANING OF “CANON” AND “CANONICITY”

The word canon comes from the Greek word kanon (‘kanon’) — a rule, and
conveys the idea of a measure — a test, a straight-edge, a critical standard — and,
that which has been measured — a fixed amount, a defined limit.
The word “canon,” as applied to the scriptures, was first used by Athanasius
(296-373 A.D.) and means:
1. The rules or standards by which each Book in the Bible was measured
to determine its admission to the sacred collection. (Thus we speak of
the canons of Scripture.)
2. The name given to the collection of Books which measured up to the
applied rules or standards. (Thus we speak of the Sacred Canon as
those 66 genuine, authentic, and inspired Books which comprise the
Holy Bible.)
Canonization is the process of determining which writings “measured up” as

genuine scripture.
It is important to understand that canonization was only man’s recognition of a
Book’s God-given authority — it was NOT man giving that Book its divine
authority.
“Canonicity is determined by God and discovered by man.” (1)
1 Geisler N . L . & Nix W. E. From God to Us. Chicago, Illinois: Moody Press 1981:
pg.66.

LECTURE 6
II. THE STANDARDS, OR TESTS, OF CANONICITY

The process of canonization involved the “interplay of subjective and objective
factors, overruled by divine providence.” (2)
There were basically four tests (canons) applied to determine the canonicity of a
Book:
WRITER?
CONTENTS? ? ACCEPTANCE?
INSPIRATION?
A. THE WRITER:
Was the writer God’s appointed man?
1. With The Old Testament — was the writer a prophet of God?
2. With The New Testament — was the writer an apostle?

The apostles were “eye-witnesses” (Luke 1:2; II Peter 1:16) and had
received the promise of inspiration through the Holy Spirit (John
14:26).
Did the writer live in the apostolic age? (The apocryphal “Shepherd of
Hermas” was rejected by most Christians on the grounds that it was
written after the death of the apostle John.)
B. THE CONTENTS:
Do the contents have life? Are they life-giving? Are they edifying? Do
they stand apart in their spiritual character?
See: John 8:32; II Timothy 3:15,16b; Hebrews 4:12; I Peter 1:23; 2:2.
Is the narrative historically accurate?
C. ACCEPTANCE:
Was there a widespread acceptance of the Book by God’s people? (This test
applied especially to the Books of the New Testament.)
D. INSPIRATION AND AUTHORITY:

Does the Book bear the hallmarks of inspiration? Is there a “thus saith the
Lord” quality about it? Are its contents authentic? Does it have the stamp of
divine authority? Is it without fable or factual error?
2 Ewert, D. From Ancient Tablets to Modern Translations. Grand Rapids, Michigan:

Zondervan 1983: pg.134

LECTURE 6
Each of these tests, while not necessarily conclusive in and of themselves,

together bear testimony to the real written Word of God.
The Book of Mormon fails each of these tests. No one knows who the writer really
was (Joseph Smith plagiarized it and dictated it from behind a curtain); the
contents make historical and geographical claims that are inaccurate and
fictitious; only a small group of deceived cultists accept it as God’s Word; and it
only exudes devilish seduction (I Timothy 4:1). It teaches doctrines that are
fantasy and contrary to the Word of God.
III. SPECIALIZED TERMS USED IN A DISCUSSION OF

CANONIZATION
Canonization is a process. During that process, a great number of “pretenders”
were instantly rejected by everyone as being false. However, there were also a
small number of Books that were not immediately received by everyone as being
part of the Word of God.
There are certain canonical terms that are used to classify these books:
A. HOMOLOGOUMENA — “canonical books accepted by all.”
B. ANTILEGOMENA — “canonical books disputed by some.”
C. APOCRYPHA — “spurious books accepted by some.”
D. PSEUDEPIGRAPHA — “spurious books rejected by all.”
IV. THE OLD TESTAMENT CANON
A. THE HISTORY OF OLD TESTAMENT CANONIZATION:

The Old Testament canon was formed progressively as the Books were
written down and received by the nation of Israel. This is evidenced by the
immediate reception of the Law (Exodus 24:3), Joshua (Joshua 24:26,27),
Samuel (I Samuel 10:25), and Jeremiah (Daniel 9:2).
There were not three separate canonizing periods, as claimed by Higher
Critics. (Their destructive theory holds that the Law was canonized around
400 B.C., the Prophets around 200 B.C., and the Writings around 100 B.C.
— thereby making allowance for all the theories of authorship which
abound in their unbelieving minds, and basically claiming “late dates” for
the writing of most Books.)
Deuteronomy was not canonized in Josiah’s time, as some believe II Kings
22:8 and 23:1,2 teaches. In this case, a long lost Book — already
recognized as authoritative — was found. For the same reasons, Ezra did
not canonize any Book (Nehemiah 8:1-3).

LECTURE 6
B. NON-CANONICAL WRITINGS OF THE OLD

TESTAMENT PERIOD:
Some religious and historical writings are mentioned in the Old Testament,
but these were not given by inspiration of God and hence were never
received as authoritative scripture. For example:
Numbers 21:14 — The Wars of the LORD
Joshua 10:13 — Jasher
I Kings 11:41 — The Acts of Solomon
II Chronicles 12:15 — The Book of Shemaiah
II Chronicles 13:22 — The Story of the Prophet Iddo
II Chronicles 20:34 — The Book of Jehu
II Chronicles 33:18 — The Kings of Israel
C. THE EXTENT OF THE OLD TESTAMENT CANON:

This is a very controversial subject because of the “apocrypha question.”
However, scripture itself defines the limit of the Old Testament canon.
Christ established the extent of the Old Testament canon in Matthew 23:35
(and Luke 11:51):
“That upon you may come all the righteous blood shed upon the earth, from the
blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew
between the temple and the altar.”
This verse speaks of the blood of Old Testament martyrs from Abel
(Genesis 4:8) to Zechariah (II Chronicles 24:20-21.) Since the Hebrew
Old Testament (in Christ’s day, as is today) begins with the book of Genesis
and ends with the book of Chronicles, Christ’s statement is akin to us saying
“from Genesis to Malachi.”
New Testament quotations and references to the Old Testament also set the
bounds of the canon.
D. PROOFS FOR CANONICAL AUTHORITY OF OLD

TESTAMENT BOOKS:
The acceptance of the 39 Books of the Old Testament as the authoritative
Word of God by the people of Israel is demonstrated by:
1. The Reverential Placement of the Books.

a. The Law was kept inside and beside the ark of the covenant —
Deuteronomy 31:24-26; Joshua 24:26; I Samuel 10:25.
b. The Law was later kept in the temple at Jerusalem — II Kings 22:8.
2. The Recognition of the Authority of the Books.

a. The Law of Moses was to be read publicly every seven years —
Deuteronomy 31:10-13.
b. Joshua was commanded to read, meditate upon, and teach the
Law — Joshua 1:7-8.

LECTURE 6
c. The kings of Israel (and Judah) were commanded to keep a copy of

the Law, and to govern by it — Deuteronomy 17:14,18-20.
d. When the Law was read and obeyed, blessing and revival from
God followed — e.g. II Chronicles 15:1-15; II Chronicles
34:14,15,29,30; 35:1; Nehemiah 8–10.
e. When the Law and the Prophets were neglected and disobeyed,
judgment and captivity followed — II Chronicles 36:12,16-21.
f. The Prophets were held in the same esteem, and given the same
respect as the Law — II Kings 17:13.
g. The quotations of Old Testament passages by other Old Testament
writers demonstrates their acceptance of them as holy scripture.
3. The References To Them By The New Testament.

[See: Lecture 4, I. G.]
E. THE ANTILEGOMENA — canonical Books disputed by some.

The Pharisaical “School of Shammai,” and later, a Jewish council
convened at Jabneh in 90 A.D., questioned whether some of the Books in
the Old Testament were in fact canonical. There were five Old Testament
Books that have been classified by some as antilegomena. These are:
1. Song Of Solomon.
Disputed by some because of its sensual language.
However, not only does this blessed Book promote the sanctity and
purity of marriage — but it also pictures the relationship between the
“altogether lovely” Lord Jesus Christ and His own and His churches.
2. Ecclesiastes.
Disputed by some because of its so-called skeptical language.
This is really a problem of interpretation rather than canonization, for
the Book is written from the standpoint of life “under the sun.” Its
conclusion, however, is very spiritual — Ecclesiastes 12:1,13,14.
3. Esther.
Disputed by some because of the absence of the word “God” or any
divine title or personal pronoun referring to God.
It is claimed that in the Hebrew, the Name of the LORD can be found in
the Book in several places in the form of a hidden acrostic. Regardless,
of all the Books in God’s Word the presence and providence of God
is most apparent in Esther.
4. Ezekiel.
Disputed because of some perceived discord with the Law of Moses.
No examples have been forth-coming.

LECTURE 6
5. Proverbs.
Disputed because of a supposed contradiction between Proverbs 26:4
and 5.
“Answer not a fool according to his folly, lest thou also be like unto him.”
“Answer a fool according to his folly, lest he be wise in his own conceit.”
Again, this is simply a matter of interpretation and understanding!
F. THE APOCRYPHA — spurious books accepted by some.

The word “apocrypha” means “hidden” or “concealed,” but after c.450
A.D. the word came to refer to the non-canonical books, especially those
of the Old Testament period.
Consideration of the Apocrypha usually centers around the highly
contentious issue of additional books contained in Roman Catholic bibles,
and, more increasingly, in several modern Protestant versions.
1. The Nature Of The Apocrypha.

The official Apocrypha consist of 15 books of Jewish literature written
during the intertestamental period. Some of them have historic value,
but all are spurious, of unknown authorship, and without claim of
inspiration or authority. Some are legendary and fantasy.
All extant copies of the Apocrypha are written in Greek.
2. The List Of The Apocrypha.

The following list gives the books referred to as Apocrypha:
Wisdom of Solomon
Ecclesiasticus
Tobit
I Esdras
I Maccabees
II Maccabees
Judith
Baruch
Letter of Jeremiah
II Esdras
Additions to the Book of Esther
Prayer of Azariah (aka “Song of the Three Holy Children)
Susanna
Bel and the Dragon
The Prayer of Manasseh

LECTURE 6
3. The Acceptance Of The Apocrypha.

As a general summary:
a. The Jews do not accept the Apocrypha as part of their scriptures.
b. Protestants do not accept the Apocrypha as scripture, though
some ascribe value to them as “good and useful reading” and “for
example of life and instruction of manners.”
c. The Roman Catholic Church in effect accepts 12 of the
apocryphal books as canonical (omitting I & II Esdras and the
Prayer of Mannaseh from the above list).
Because of this, the Roman Catholic Church speaks of the
Apocrypha as “deutero-canonical” (second canon) books, and in
turn labels as apocrypha what are really “pseudepigraphal” books.
4. The Council Of Trent.
The Apocrypha were officially canonized by the Roman Catholic
‘Church’ on April 8, 1546 A.D. at the Council Of Trent.
The Council Of Trent was actually a series of three ‘Church’ councils
held between 1545 and 1563 A.D. and dominated by the
newly-formed Jesuits. It was called as an integral part of the
counter-Reformation to counteract the Protestant Reformation that
had begun 28 years earlier (sparked by Martin Luther). The Papal bull
convening this council required 3 things:
* The defining of Catholic dogma
* The reformation of Church life
* The extermination of heresy
One of the catch-cries of the Protestant Reformation was

“sola-Scriptura” — “the Bible alone!!” In order for the Roman
Catholics to be able to say the same thing, the Apocrypha were added
to give “scriptural” proof for their false teachings.
The resolution of the Council was: “...if anyone receives not as sacred
and canonical the said books entire with all their parts, as they have
been used to be read in the Catholic Church ... let him be anathema
[accursed!].”
Some of the unscriptural Catholic doctrines supported by the
Apocrypha are:
a. Purgatory — II Maccabees 12:39-46.
b. Salvation through Almsgiving — Ecclesiasticus 3:33. (3)
3 These references are as found in The Holy Bible, Knox Version. London, England:
Burns & Oates Ltd, Macmillan & Co Ltd, 1965. It seems various editions of Roman
Catholic bibles use different numbering systems.

LECTURE 6
Other unscriptural teachings found in the apocryphal books are: the

justification of suicide (II Maccabees 14:43-46), slavery and cruelty
(Ecclesiasticus 33:24-28), and reincarnation (Wisdom of Solomon
8:19-20). Lying, assassination, and magical incantations are also
approved of.
The Rheims-Douay Version (1582 A.D.) contains a total of 73 books. It
adds the “Additions” to Esther, the “Prayer of Azariah” and “Bel” to
Daniel, and combines the “Letter of Jeremiah” with “Baruch” —
thereby effectively incorporating 12 of the 15 apocryphal books into
the Roman Catholic Old Testament.
The Council of Trent was selective in this exercise because it did not
include II Esdras which, in its chapter 7:105, speaks against prayers for
the dead!
G. ARGUMENTS AGAINST THE CANONICITY OF THE

APOCRYPHA:
1. They are not, and have never been, part of the Jewish canon.
* Josephus excludes them from his list.
* Philo (20 B.C.–50 A.D.) neither quotes them nor mentions them.
2. They were never quoted or alluded to by Jesus Christ or any of the

apostles. The sermons by Peter and Paul recorded in Acts — which
outline Jewish history — do not include any apocryphal events.
3. Most Church Fathers rejected them.
4. None of the apocryphal writings claim inspiration or divine authority.
5. Many of the apocryphal books contain historical, geographical, and

chronological errors.
6. Many of the apocryphal books teach heresy, contrary to the Word of
God.
7. Their literary style is often legend and fantasy. Some stories are
grotesque and demonic.
8. They lack the power and distinctive elements of the Word of God.
H. THE PSEUDEPIGRAPHA — spurious books rejected by all.

Otherwise known as the “Wider Apocrypha,” these are:
1. Spurious writings usually ascribed to Old Testament characters.
2. Books written between 200 B.C. and 200 A.D.
3. Books which have never been accepted as canonical by anyone.
There are numerous such writings, but the more well known are as follows:

LECTURE 6
Enoch Testament of Job

Secrets of Enoch Testament of Solomon
Apocalypse of Baruch Book of Noah
II Baruch Penitence of Jannes & Jambres
III Baruch Martyrdom of Isaiah
Assumption of Moses Letter of Aristeas
Revelation of Moses Psalms of Solomon
Prophecy of Jeremiah 18 Greek Psalms
Apocalypse of Zephaniah Addition to the Psalter
Apocalypse of Elijah Psalm 151
Apocalypse of Esdras 3 Syriac Psalms
Sibylline Oracle Magic Books of Moses
Book of Adam and Eve Story of Ahikar
Book of Jubilees III Maccabees
Testament of Abraham IV Maccabees
Apocalypse of Abraham Pirke Aboth
Testaments of the Patriarchs Zadokite Fragment
Life of Asenath
V. THE NEW TESTAMENT CANON
A. THE HISTORY OF THE NEW TESTAMENT CANON:
1. The Writing Of The New Testament Books.

a. The New Testament Books were recorded under divine inspiration
between 50 A.D. (probably Matthew or James) and 95 A.D. (The
Revelation).
b. The great mark of canonicity was their apostolicity.
c. Apostles were eye-witnesses — Luke 1:2; I John 1:3; II Peter 1:16;
also Acts 2:42.
2. The Collection Of The New Testament Books.

a. The scriptures were being circulated as early as 65 A.D. — see:
Colossians 4:16; Revelation 1:11; James 1:1; I Peter 1:1.
b. The Canon was obviously being compiled before 70 A.D. (the
destruction of Jerusalem) — II Peter 3:15,16; Jude 17.
c. Clement of Rome (c.96 A.D.) quotes or cites Matthew, Luke,
Romans, I Corinthians, Ephesians, I Timothy, Titus, Hebrews, and I
John in his writings.
d. The Epistle of Barnabas (c.100 A.D.) in quoting from Matthew
refers to it as scripture.

LECTURE 6
e. The Didache (c.100 A.D.), Polycarp (69-155 A.D.), Justin Martyr

(100-165 A.D.), and the second Epistle of Clement (c.130 A.D.)
quote from many of the New Testament books.
Therefore, we may conclude that, like the Old Testament, the Books of
the New Testament were “canonized” as they were written and
circulated.
3. The Need For A Formal Canon.

The need for an “official,” universally recognized and accepted
collection of Books came about for the following reasons:
a. The rise of heresy (Judaism and Gnosticism) required the use of
defined scripture to contend for the faith.
b. The formation of truncated (shortened) canons by Judaistic sects
(pro-Petrine, anti-Pauline,) and the canon of the gnostic Marcion of
Sinope (c.140 A.D.) — who countered the inroads of Judaism by
compiling a New Testament consisting only of parts of Luke and 10
Pauline epistles — required a standard list.
c. Persecution. The emperor Diocletian issued an edict in 303 A.D.
ordering the burning of the Christian scriptures. Christians
naturally desired to defend and preserve their Bibles. What, then,
were these Scriptures?
d. The existence of non-canonical writings — both noble (Luke 1:1)
and ignoble (II Thessalonians 2:2 cf. 3:17) — required a canon.
4. The Formation Of The New Testament Canon.

The New Testament was canonized by Christians, churches, and
Councils. It was compiled almost immediately, and was formally
settled between 200 and 400 A.D.
Because the scope of Christianity was the world, due to geographical
(and sometimes theological) reasons, some early compilations of the
New Testament did not contain all 27 Books.
In general terms:
a. Western (Latin) Christendom — Rome.
By 200 A.D., 22 Books were well accepted. The greatest difficulty
came in accepting the Book of Hebrews (finished work of Christ).
b. Eastern (Greek-Egyptian) Christendom — Alexandria.
The Book of The Revelation was resisted by this “spiritualizing”
school.
c. Eastern Syrian Christendom — Antioch.
The Old Syriac Version (the original Peshitta Bible) omitted II Peter,
II & III John, Jude, and Revelation.

LECTURE 6
l The Synod of Laodicea (363 A.D.) forbade the reading of non-

canonical Books. Therefore by this time the New Testament canon
must have been finalized.
l The first complete listing of the 27 New Testament Books was
given by Athanasius in an Easter letter written in 367 A.D. (This
does not mean the canon had not been settled earlier — it is the
earliest-known list!)
l The Council of Hippo (393 A.D.) decreed the 27 Book canon.
l The Synod of Carthage (397 A.D.) forbade the reading of any-
thing but the New Testament in churches.
l The Council of Carthage (419 A.D.) re-affirmed the New Testa-
ment canon.
B. NEW TESTAMENT ANTILEGOMENA:

As noted above, some of the Books in the New Testament did not receive
ready acceptance by all churches and leaders (Fathers). Seven Books were
the subject of dispute until the middle of the 4TH century A.D. They were:
1. Hebrews.
Disputed because of its anonymity, but also because it taught against
the burgeoning idea of a priestcraft and a sacrifice that was promoted
by Cyprian (200-258 A.D.), the “father of corrupt ecclesiology.”
2. James.
Disputed because of its supposed conflict with the writings of Paul.
Romans 1:17c. vs. James 2:17
3. II Peter.
Disputed because of differences in style with I Peter — or was it
because II Peter deals with the expanding heresy ( II Peter 2:1–3:4)?!?
4. II & III John.

Disputed because of anonymity and their private nature. They also
warned against Arianism (II John 9) and Sacerdotalism (III John 9,10.)
5. Jude.
Disputed because it quotes from the Book of Enoch. It actually does
not quote from Enoch, but cites Enoch. Furthermore, the
pseudepigraphal Enoch is probably of later date than Jude.
Jude takes the strongest stand against heresy and heretics, and there
were many of them in the first four centuries A.D.!
6. The Revelation.
Disputed because of its Chiliastic (premillennial) teaching. This Book
buries St. Augustine’s “City Of God,” which established the twin errors
of Post- and A- millennialism.

LECTURE 6
C. NEW TESTAMENT APOCRYPHA:

The following non-canonical writings were accepted by some of the Church
Fathers, and found their way into some collections of the Bible:
Epistle of Barnabas Epistle to Corinthians
Epistles of Clement Shepherd of Hermas
The Didache Apocalypse of Peter
Acts of Paul & Thecla Epistle to the Laodiceans
Gospel of The Hebrews Epistle of Polycarp
Epistles of Ignatius
D. NEW TESTAMENT PSEUDEPIGRAPHA:

These are writings that claim to have been written by New Testament
people. They have never been accepted by anyone as canonical.
A partial listing is as follows:
1. False Gospels.
There are 21 false Gospels, including those ascribed to Andrew,
Bartholomew, Barnabas, Matthias, Thomas, Peter, Philip, a pseudo-
Matthew, and Nicodemus.
Many of these teach fantastic things such as childhood miracles of
Christ (cf. John 2:11), Mariolatry, and salvation by legal observance.
2. False Acts.
There are eight false Acts — attributed to John, Paul, Peter, Andrew,
Thomas, Matthias, Philip, and Thaddæus.
These give legendary accounts of the apostles.
3. False Epistles.
There are four false epistles.
4. False Apocalypses.
There are seven false prophetic writings, including the extremely
gnostic Revelation of Peter (which is included in Codex D), and the
Revelations of Paul, Thomas, Stephen, and John the Theologian.
E. THE PROOFS OF NEW TESTAMENT CANONICAL

AUTHORITY:
The 27 Books making up our New Testament stand apart as the Word of
God because:
1. They were written by identifiable apostles and prophets belonging to

the apostolic age.
2. They stand on a superior plane of authority to all other writings.
3. They bear witness to their divine origin.

LECTURE 6
THE CREDIBILITY OF THE BIBLE
The credibility of the Bible has to do with the truthfulness of its narrative or its
inerrancy — Psalm 119:160. This is in contrast to its canonization which has to do
with the genuineness of its authorship. (For example, consider the
Shakespearean play “Hamlet.” The author [William Shakespeare] is real, but the
narrative is somewhat fiction.)
Having determined the canonicity of the Books of the Bible, we must now
investigate the narrative to demonstrate the Bible’s claim for inerrancy.
Bible-believing Baptists approach doctrine from the “first truth” that the Bible is
truth. However, many unbelievers will not accept this premise. Therefore, it
becomes necessary to actually prove the Bible for what it claims to be.
THE QUESTION IS: Is the Bible narrative trustworthy?

THE TEST IS: Compare Bible statements with known facts.
I. THE SCIENTIFIC TRUSTWORTHINESS OF THE BIBLE

The Bible does not claim to be a book on science, although it is full of science as it
touches on everyday life. What is important to note is that the Bible ALWAYS
HARMONIZES with established scientific knowledge.
A. THE BIBLE COVERS MANY “EVERY-DAY” SCIENTIFIC

FACTS WITHOUT CONTRADICTION:
1. Biology.
When the human anatomy is described (e.g. Isaiah 59:3,7; Romans
3:13-18), no strange or unknown parts are ever mentioned.
Furthermore, those parts that are mentioned are always in the correct
context of their location and connection in the body.
Simple observations regarding animal life are found in passages such
as Matthew 6:26. As elementary as they may seem, the fact is that the
Bible does not contradict natural scientific knowledge.
Some of the many biological facts found in the Bible are:
a. There is a genetic unity of the human race — Acts 17:25,26.
b. Animal flesh and human flesh are different — I Corinthians 15:39.
c. There is a genetic code — Psalm 139:15,16.
d. Man’s body is made of dust (earthly elements) — Genesis 2:7;
Ecclesiastes 12:7.

LECTURE 7
e. The life of the flesh is in the blood — Genesis 9:4; Leviticus 17:11.
f. Unborn fetuses are living, real, individual human beings — Exodus
21:22; Psalm 139:15,16; Job 3:16; Jeremiah 1:5; Luke 1:15,44.
g. The Mosaic laws of hygiene and sanitation presuppose an
understanding of microbiological pathogens (germs) — Leviticus
6:28; 11:35; 15:4-13; Numbers 19:14-19; Deuteronomy
23:12,13.
h. Animals reproduce only after their kind — Genesis 1:24,25.
i. Ant workers are female, and do not sleep — Proverbs 6:6-10.
j. There are agricultural ants that actually harvest seeds — Proverbs
6:8.
k. Eagles have acute vision and eat carrion — Job 39:27-30.
l. The oceans are teeming with marine life of countless shapes and
sizes — Psalms 104:25.
2. Astronomy.
a. The universe is virtually infinite — Isaiah 55:9.
b. There are stars too numerous to count — Genesis 22;17;
Deuteronomy 1:10; 4:19; Jeremiah 33:22.
c. Stars differ in their glory (brightness) — I Corinthians 15:41.
d. The existence and influence of certain constellations — Job 38:31.
e. There are constellations visible from the southern hemisphere (“in
the chambers of the south”) — Job 9:9.
f. There is an empty space in the north — Job 26:7.
g. The star Arcturus moves — Job 38:32. Arcturus is 37 light years
away from earth and is the fastest moving of all the first magnitude
stars.
h. Other planets exist — Hebrews 1:2.
i. The sun moves through space — Psalm 19:4-6.
j. The sun exerts forces upon the earth — Job 38:12-14.
k. The moon shines by reflected light — Job 25:5; 31:26.
l. The earth hangs upon nothing — Job 26:7; 38:4,6. This is a
reference to the earth’s gravitational field.

LECTURE 7
3. Geology & Geophysics.

a. The earth is spherical — Isaiah 40:22.
b. The earth rotates. There are different time zones where it is day in
one part and night in another — Luke 17:30-35.
c. There is fire beneath the earth — Job 28:5.
d. Mountains have roots (lava veins) — Job 28:9.
e. The oceans have currents — Psalm 8:8; Isaiah 43:16.
f. There are springs in the seas — Job 38:16.
g. There are valleys and mountains on the ocean floor — Jonah 2:6; II
Samuel 22:16.
h. Air has weight — Job 28:5.
i. Air is moved by sunlight — Job 38:24.
j. Winds have patterns of movement — Ecclesiastes 1:6.
k. Winds have an effect upon nature — Psalm 147:18.
l. There is a water cycle — Psalm 135:7; Ecclesiastes 1:7; Amos 9:6.
4. Botany.
The nature and life cycle of plant life is accurately described in passages
such as Matthew 6:28-30 and I Peter 1:24.
5. Physics.
a. The first law of thermodynamics (conservation of mass and
energy) is expressed by II Peter 3:7.
b. The second law of thermodynamics (increasing entropy) is laid out
in Psalm 102:25,26.
c. The fact that matter is made up of invisible particles is stated in
Hebrews 11:3.
Note: The Bible is not written in the language of scientific empiricism. In

fact, it has often been ridiculed for using such expressions as “the
four corners of the earth” (Isaiah 11:12), the “pillars of the earth”
(I Samuel 2:8), and the sun “rising and setting” (Psalm 50:1).
However, the Bible was not written in a technical jargon for
scientists. It uses the language of simple observation (used by
scientists today anyway, once they leave their lab or classroom)
that is part of normal everyday speech. The Bible was written for all
men.
Note: It is interesting to see how many of the above-mentioned scientific
observations and statements come from the Book of Job. Job lived
sometime between the flood and Abraham (compare Job 1:1 with

LECTURE 7
Genesis 10:23), and while we vainly imagine the ancients were

scientific ignoramuses, the opposite was in fact the case. Scientific
knowledge (and Christianity) went into the dark during the Dark
Ages under the influence of the Bible-banning Catholic ‘Church.’
B. THE BIBLE REVEALED MANY SCIENTIFIC TRUTHS

LONG BEFORE SCIENTISTS “DISCOVERED” THEM:
1. Understanding the importance of the blood to human life (Leviticus
17:11) might have saved President George Washington from an
untimely death. To “cure” him of his ailments, Washington underwent
the common medical practice of bloodletting — a procedure that
caused his death!
2. Knowing that the earth is round (Isaiah 40:22) might have expedited
sea-going exploration long before Christopher Columbus. The “flat
earth” theory and its attendant superstitions kept many a sailor in sight
of land.
3. Knowing that too much sugar (and especially refined sugar) is bad for
one’s health might have kept many people from becoming overweight
and/or diabetic, Proverbs 25:27; Titus 2:3. Honey and grape juice
contain many healthful vitamins and nutrients, but they also contain
sugars. The Bible does not forbid the partaking of them — it simply
warns about having “too much.”
II. THE ARCHÆOLOGICAL TRUSTWORTHINESS OF THE

BIBLE
The greatest external proofs for the trustworthiness of the Biblical narrative are
derived from the archæologist’s spade. “No archæological discovery has ever
controverted a Biblical reference. Scores of archæological findings have been
made which confirm in clear outline or in exact detail historical statements in the
Bible. And, by the same token, proper evaluation of Biblical descriptions has
often led to amazing discoveries.” (1)
Archæology demonstrates that the Bible exhibits:
A. TOPOGRAPHICAL TRUSTWORTHINESS:
Topography has to do with the layout of the land. It is evident Bible
localities are where the Bible says they were; times taken for journeys were
feasible.
e.g. The discovery of the over 15,000 clay tablets in Northern Syria (the
Ebla Tablets) in the 1970s relate to a kingdom existing around 2,300 B.C.
One tablet actually lists the five cities mentioned in Genesis 14 — in the
1 Glueck, N. Rivers in the Desert. New York, New York: Strauss & Cudahy, 1959: pg.
31. cited by Morris, H. M. & Clark, M. E. in The Bible Has the Answer. San Diego,
California: Creation-Life Publishers, 1976: pg. 2.

LECTURE 7
Biblical order! Until then, the existence of these cities was doubted by
Higher Critics. These tablets mention Urusalima (Jerusalem) and Ebrium
(Eber, the great grandson of Shem) on several occasions.
e.g. In 1976, the gold mines of Solomon were located in Saudi Arabia.
See: I Kings 9:28.
e.g. In the late 1920s, archæologists discovered the existence of many cities
in the desolate south Jordan valley region — proving that this area was
once lush — Genesis 13:10.
B. GEOGRAPHICAL TRUSTWORTHINESS:
Any visitor to the Holy Land will find desert where the Bible says there is
desert, mountains where the Bible says there are mountains, etc.
e.g. The Plain of Jezreel (which figures in Bible prophecy and the coming
Battle of Armageddon) actually exists, and is a plain which forms a strategic
passage from the Mediterranean Sea to the Jordan valley without having to
cross mountains.
In 1976, the author of these lecture notes privately traveled extensively in
Greece, Turkey, Israel, and Egypt. As part of his travels, he was able to
follow the footsteps of Paul — using only his Bible as a “tour guide.” It
stood him in good stead. For example, while visiting the ruins of Philippi he
asked the site attendant for directions to the river. The man did not know of
any river, but after asking around was able to give directions to a local creek
a short hike away. One of the author’s prized possessions is a photograph
of him kneeling by that silted up river — where Lydia was baptized (Acts
16:13).
C. ETHNOLOGICAL TRUSTWORTHINESS:
The family tree of the nations in Genesis 10, and the various migrations
mentioned in the Bible are verified. The origins of certain peoples, their
customs, their kings, and times of servitudes and victory are all being
verified by archæology.
e.g. The ancestry of the Hebrews from Mesopotamia through Abraham has
been demonstrated. Excavations at Ur have shown it to be the idolatrous
pagan city so described in Joshua 24:2.
e.g. Excavations by Hugo Winkler in Asia Minor proved the existence of a
vast Hittite empire. The Hittites, mentioned several times in the Old
Testament, had previously been considered a fictitious people by skeptics.
D. CHRONOLOGICAL TRUSTWORTHINESS:
Archæological discoveries involving contemporary civilizations have given
much supportive evidence to Biblical events, the order of events, and the
circumstances involved.
e.g. Luke has often been attacked for historical inaccuracies, especially
relating to the birth of Christ. Discoveries have now shown the Romans had
regular censuses every 14 years, that Quirinius was the Governor of Syria

LECTURE 7
at around 7 B.C. (Luke 2:1-3), and that Roman procedures for conducting
a census (outlined on a papyrus document discovered in Egypt) required
the return of people to their homelands.
E. HISTORICAL TRUSTWORTHINESS:
Many of the events recorded in scripture, as well as persons, places, and
nations have been verified by inscriptions and monuments.
e.g. A seal discovered at Tepe Gawra in Iraq and dated c.3,000 B.C.
depicts a man, a woman, and a serpent. A similar seal was found at
Nineveh.
e.g. The discovery of a fortress built in the Sinai by king Jehoshaphat
revealed many inscriptions of significance to Israel’s history — including a
possible mention of the Obadiah of II Chronicles 17:7.
e.g. The collapse of the walls of Jericho, the presence of Hebrews in Egypt,
the existence of Nabonidus in Babylon, etc., are just some of the startling
discoveries which go to prove the trustworthiness of the Word of God. (2)
2 The following references were used in the preparation of this lecture: Rice, J. R. Our
God Breathed Book, The Bible. Murfreesboro, Tennessee: Sword of the Lord, 1969:
pp.48-57, 59-62, 114-130; Free, J. P. Archaeology and Bible History; McDowell, J.
Evidence That Demands a Verdict.

LECTURE 7
THE AUTHORITY OF THE BIBLE
Intrinsic to any belief-system is authority: whether in society (as a rule of law), in

science (as a rule of physics), or religion (as a rule of faith) — there must be an
absolute authority. When authority disappears, anarchy results — Judges
21:25.
This lecture deals with the Bible’s authority in matters of faith and practice. We
believe the Bible is the only complete and final revelation of the will of God to
man, the true center of all Christian union, and the supreme standard by which all
human conduct, creeds, and opinions should be tried.
But why?
I. THE COMMANDMENTS OF MEN — FALSE AUTHORITY

The question of authority actually encapsulates the major issue of human history:
“Who is in control — God or Man?”
Like the citizens of that far kingdom (Luke 19:14c), the religious world has
consistently refused to submit to the absolute authority of God, inserting human
authority in place of, or over, the Word of God.
Some examples of human authority are:
A. CHURCH AUTHORITY:
This kind of authority is best seen in the Roman Catholic ‘Church,’ which
has subjugated the authority of the Word of God to ‘The Church.’
Catholic dogma holds that the scriptures receive their authority from ‘The
Church’ and that the power of interpreting them resides in ‘The Church.’
As proof they cite I Timothy 3:15, which states that the church is “the pillar
and ground of the truth.”
“It is true, the church [each true New Testament Baptist church] is the pillar
of truth; but it does not therefore follow that the Scripture has its authority
from the church. The king’s proclamation is fixed on the pillar, the pillar
holds it out, that all may read, but the proclamation does not receive its
authority from the pillar, but from the king; so the church holds forth the
Scriptures, but they do not receive their authority from the church, but from
God.” (1)
1 Watson, T. A Body of Divinity. London: The Banner Of Truth Trust, 1970: pg.30. Parenthetical note ours.

LECTURE 8
The operation of this kind of Church Authority is found in:
1. Church Tradition.
The Roman Catholic ‘Church’ has a long line of tradition behind its
dogma:
a. The Writings of the Fathers.
Patristic writings, particularly those of Augustine (354-430 A.D.),
are considered authoritative. For example, Cyprian (200-258
A.D.), the bishop of Carthage said, “He can no longer have God for
his Father who has not the Church for his mother.”
b. The Rulings of Church Councils.
Both ecumenical and Roman councils have issued authoritative
statements of Catholic doctrine. For example, the doctrine of
transubstantiation was formally adopted by Lateran IV (1215
A.D.), and the Council of Trent (1546 A.D.) affirmed that the
traditions of the church of Rome are to be received with the same
affection as the Word of God.
2. The Decrees of the Popes.
When pronounced “ex-cathedra” — from the chair [of St. Peter] — all
papal decrees are considered authoritative. For example, Pope Pius IX
decreed the doctrines of Mary’s ‘Immaculate Conception’ (1854 A.D.)
and ‘Papal Infallibility’ (1870 A.D.).
Scripture and the historical record refute the doctrine of papal
infallibility. Many popes were infamously immoral. Pope Liberius was
an Arian; Pope John XII did not believe the soul of man lived on for
eternity.
B. CREEDAL AUTHORITY:
This kind of authority is best seen within the various mainline Protestant
denominations. While asserting the authority of the scriptures, these
groups have in fact subjugated them to the great confessional creeds of
Christendom. Creeds are standardized statements of faith that have been
made binding upon the members of denominations. Some of the
better-known Protestant creeds are:
1. The Augsburg Confession — the standard Lutheran creed.
2. The Westminster Confession — the standard Presbyterian creed.
3. The Thirty-Nine Articles — the standard Anglican creed.
4. The Helvetic Confession — the standard Reformed creed.
In addition to these denominational creeds, many ‘churches’ also subscribe

to the so-called Apostles’ Creed and/or the Nicene Creed (two ancient
creeds from the late Patristic age).

LECTURE 8
“The authoritative statement of church doctrine in the Apostles’ Creed or

Nicene Creed or in their own denominational confession of faith is
considered by them to be the safest guide to the basic message of the Bible.”
(2)
Note: Many Baptist churches publish a “Statement of Faith,” which is

basically an expression of their understanding of the pertinent
doctrines of the Bible — but there has never been a Baptist
creed, something to which all must subscribe in order to be a
Baptist. Baptists are a non-creedal people, and many times
these statements have only been issued as an apologetic
because of some mischievous slander from their enemies.
C. CULTIC AUTHORITY:
The pseudo-Christian cults are characterized by their extra-Biblical
writings. While they loudly profess to be students of the Bible, they have in
fact subjugated the authority of the Word of God to the dictates of their
leadership or their own ‘inspired’ writings.
Some examples of this kind of authority are:
1. The Jehovah’s Witnesses.

The Watchtower Bible and Tract Society controls the beliefs of its
members through its own publications which authoritatively ‘guide’ its
subjects in the study of the bible (a gross perversion of the scriptures
known as ‘The New World Translation of the Holy Scriptures’).
2. The Church Of Jesus Christ Of Latter Day Saints.

Mormonism has its own ‘bible’ called the Book of Mormon (“Another
[so-called] Testament of Jesus Christ”). This, along with other
publications such as Doctrines & Covenants, constitutes the supreme
authority for those in this system.
3. The Seventh Day Adventists.

Mrs. Ellen G. White is considered a ‘prophetess,’ and her writings are
held authoritative by adherents of this cult.
4. Christian Science.
“Science and Health — The Key to the Scriptures” by Mary Baker Eddy
is the authoritative ‘bible’ of this cult.
Note: The marks of a cult are:

l A false gospel of works-salvation.
l The assertion of an infallible leadership that must
be obeyed.
2 Campbell, R. [Editor] Spectrum of Protestant Beliefs. Milwaukee, Wisconsin: The Bruce Publishing
Company, 1968: Pg. 3 [Statement by Dr. John W. Montgomery].

LECTURE 8
l The prohibition of its members to interpret the

Bible for themselves.
l The placing of its writings and statements on a par
with holy scripture.
l The claim to be the exclusive way of salvation.
l The anathematizing of all who reject its teachings.
D. CHARISMATIC AUTHORITY:
The modern Charismatic Movement appeals to the Bible but subjugates its
supreme authority with human experience. Not only is scripture interpreted
in the light of experience (tongues, prophecies, and healings, etc.), but it is
often set aside (especially through the so-called ‘Signs and Wonders’
manifestation).
This practice is actually a form of mysticism. For example, many have
expressed the belief that speaking in tongues (gibberish) is a functioning
‘gift’ for today’s Christian solely on the basis that some godly saint (or they,
themselves) has experienced the phenomenon.
To know things as they are is better than to believe things as they seem!
E. CRANIAL AUTHORITY:
Liberal Christendom subjugates the Word of God by bringing it to the bar of
reason. That which appears reasonable is accepted — that which is
unreasonable is rejected. Naturally, things such as miracles and faith are
totally unreasonable to the unregenerate mind, so they are rejected.
For example, an American infidel, the late Episcopalian Bishop James A.
Pike, said, “What is true in the Scriptures, or what seems to ring true,
whether a matter of fact or principle or ethic or inspiration or insight, is
made true by its correspondence to what would seem to be plausible
inferences from experienced reality.” (3)
F. CONSCIENCE AUTHORITY:
In this case, the authority of the Word of God may be subjugated to man’s
vain imaginations. “Let your conscience be your guide” is the common
expression of this kind of authority. This is a very dangerous statement
because the conscience may be weak (I Corinthians 8:7), seared (I Timothy
4:2), or defiled (Titus 1:15).
Even when the conscience of a believer is transformed and controlled by
the Word of God (Romans 12:2), care must be taken because the old nature
is still present and is deceitful above all things (Jeremiah 17:9).
3 Campbell. Op.Cit. pg.34.

LECTURE 8
G. CRITICAL AUTHORITY:
Here, the authority of the Word of God is subjugated to the views of the
‘scholars.’ In this case the scholars are not (necessarily) infidels, but are
those who loudly affirm their belief in the inspiration and authority of the
Word of God — yet effectively negate that reality by their low view of the
doctrine of preservation.
The most common statement of this point of view is, “We believe in the
divine, verbal, plenary inspiration of the original Scriptures.” Because no
one actually possesses a copy of the originals, scholars are free to correct
the Word of God as they deem necessary on the basis of ‘older and better
manuscripts’ and ‘a better translation would be.’
In considering these ‘authorities’ one may perceive a spectral arrangement — at

one end of the spectrum is absolute Biblical authority: at the other end is absolute
human authority that is manifested today as rank humanism. In between are
found many “Bible+” standards. Whatever one’s authority is, one’s faith and
practice will be so ordered.
II. “SOLA SCRIPTURA” — THE BAPTIST AUTHORITY

The Latin phrase “sola scriptura” means ‘The Bible Alone’ and was one of the
battlecries of the Protestant Reformation. It has always been the position of
Bible-believing Baptists from the days of Christ and the apostles.
The supreme authority of the Word of God is:
A. AN ESTABLISHED AUTHORITY:
It is established because of the Bible’s:
1. Inspiration — see: Lectures 3, 4, & 5.
2. Preservation — see: Lecture 9.
3. Verification — see: Lecture 7.
B. A COMPLETE AUTHORITY:
See: II Timothy 3:15-17.
The Word of God is sufficient to bring the lost man to salvation and the
saved man to perfection. Nothing can be lacking when we have the Bible in
our hands. II Peter 1:3,4 declares that the precious promises of God give us
all things that pertain unto life and godliness.
The Word of God shows us our credenda (what we are to believe) and
agenda (what we are to practice).
C. A FINAL AUTHORITY:
With the final words of the Book of The Revelation, the canon of holy
scripture closed. Nothing is to be added to the Bible — Deuteronomy 4:2;

LECTURE 8
Proverbs 30:6a; Revelation 22:18. It is infallible in all its teachings — Psalm

119:160.
With the Authorized, King James Version in hand, the Christian does not
know everything there is to know (John 21:25; II Corinthians 12:4), but has
everything God wants him to know. We have the mind of Christ — I
Corinthians 2:16.
III. THE NEW TESTAMENT — THE BAPTIST CHARTER

Any statement proclaiming the [whole] Bible as the supreme authority for faith
and practice must be conditioned by the fact that it is to be rightly divided — II
Timothy 2:15. Men are not to practice everything taught in the whole Bible, since
parts of the Bible are addressed to a particular people or age, or have already
been fulfilled.
In this regard the Old Testament is to be studied:
A. ACCORDING TO ITS DIVISIONS:

According to Luke 24:44 the Old Testament is divided into three sections —
The Law, The Prophets, and The Psalms. The Law and the Prophets have
been fulfilled in Christ — Matthew 5:17,18; Luke 16:16; II Corinthians
3:7-11,14c; Galatians 3:10,13, 18-25; Colossians 2:14-17; etc. New
Testament Christians are not obliged to live under the Law of Moses.
However, it is noted that New Testament believers are admonished to use
the Psalms in their churches — I Corinthians 14:26; Ephesians 5:19;
Colossians 3:16.
B. ACCORDING TO ITS CLASSES:

I Corinthians 10:32 states there are three basic groups of people to which
the Bible is addressed — the Jews, the Gentiles, and the Church.
Since there is no mention of any church in the Old Testament, Baptists use
only the New Testament as their authoritative charter for the faith and
practice of their churches. Hence the term “New Testament Church.”
Each New Testament church is the “pillar and ground of the truth” (I
Timothy 3:15). That truth is the “one faith” (Ephesians 4:5), the “faith
which was once [and for all] delivered unto the saints” (Jude 3) — defined
by scripture as the “words which were spoken before of the apostles of our
Lord Jesus Christ” (Jude 17,20). See also: Galatians 1:11,12; I
Thessalonians 2:13; II Peter 3:1,2. The apostolic tradition (which is the
only authoritative tradition) is defined as the written New Testament — II
Thessalonians 2:15; 3:6. Apostolic authority today is not found in men, but
in the written Word of God (New Testament).
In contrast, the Roman Catholic ‘Church’ (and many Protestant groups)
appeal to the Old Testament in support of their practices of a priesthood,
altars of sacrifice (the Mass), infant [baptism] sprinkling, and
‘State-Church’ operations.

LECTURE 8
THE PRESERVATION OF THE BIBLE
Many Christians make the statement, “I believe in the divine, verbal, plenary, and
inerrant inspiration of the original Scriptures”— a true statement to be sure....
BUT
...we DON’T HAVE the original Scriptures in our possession, and never will!
So, making such a statement without qualification can be rather convenient.
Believing in the inspiration of the originals “lets one off the hook” so to speak —
giving license to anyone wishing to “correct” the Bible when it suits their purpose.
How often do we hear or read statements like:
l “That’s what the Bible says...BUT...in the original Greek it really means ...”
l “A better translation would be ...”
l “This verse is not found in the most ancient manuscripts...”
Such pronouncements are not forthcoming only from the modernist and
neo-orthodox camps. They are issuing continually from the pulpits and writings of
conservative and fundamentalists — including fundamental Baptists!
There are some critical questions being raised here. For example:
1. Is the Bible intended for every man—or just for the scholars? Should
we who are not scholars have to rely upon the scholars for a full
knowledge and interpretation of God’s Word?
2. Do we need to know Hebrew and Greek to fully understand the Bible?

If so, why are they difficult languages to master? Why would God reveal
Himself to man, then veil Himself in such languages? Is God out to
make life (and salvation) difficult?
3. If some verses in the Bible are questionable in their translation, can we

really be sure of any? Furthermore, if we correct, criticize, or question
just ONE verse of the Bible, what are we in effect saying to baby
Christians?
4. Does the average (four years of Bible College) Baptist preacher have
the scholastic ability to “correct” the Bible on the basis of the Hebrew or
Greek text?
The doctrine of inspiration is meaningless without the parallel doctrine of the

DIVINE PRESERVATION of the Scriptures. Without it, we could never be 100%
sure we actually have God’s inspired Word.

LECTURE 9
I. THE DOCTRINE OF DIVINE PRESERVATION

The preservation of the scriptures is just as much a doctrine as that of divine
inspiration. Both are taught in the Bible and are evidenced by internal and
external proofs.
The doctrine of preservation is based upon the following scriptures:
A. Psalm 12:6,7.
“The words of the LORD are pure words: as silver tried in a furnace of earth, purified
seven times. Thou shalt keep them, O LORD, thou shalt preserve them from this
generation for ever.”
These verses teach:
1. The extent of preservation — “words.”
2. The Agent of preservation — “Thou” [the Lord].
3. The period of preservation — “for ever.”
B. Psalm 33:11.
“The counsel of the LORD standeth for ever, the thoughts of his heart to all
generations.”
The “counsel of the Lord” refers to God’s words.
C. Psalm 78:1-7.
“Give ear, O my people, to my law: incline your ears to the words of my mouth. I will
open my mouth in a parable: I will utter dark sayings of old: Which we have heard
and known, and our fathers have told us. We will not hide them from their children,
showing to the generation to come the praises of the LORD, and his strength, and his
wonderful works that he hath done. For he established a testimony in Jacob, and
appointed a law in Israel, which he commanded our fathers, that they should make
them known to their children: That the generation to come might know them, even
the children which should be born; who should arise and declare them to their
children: That they might set their hope in God, and not forget the works of God, but
keep his commandments:”
This Psalm explains God’s purpose in preserving His Word.
D. Psalm 100:5c.
“For the LORD is good; his mercy is everlasting; and his truth endureth to all
generations.”
E. Psalm 105:8.
“He hath remembered his covenant for ever, the word which he commanded to a
thousand generations.”
If a generation in scripture is 40 years, then 1,000 generations would be

40,000 years!
F. Psalm 111:7,8.
“...all his commandments are sure. They stand fast for ever and ever...”

LECTURE 9
G. Psalm 117:2.
“...the truth of the LORD endureth for ever.”
H. Psalm 119:89,152,160.
The “Word of God” chapter teaches that the Bible is “for ever” settled,
founded, and enduring.
I. Psalm 146:6.
“Which made heaven, and earth, the sea, and all that therein is: which keepeth truth
for ever:”
This verse teaches that the preservation of the scriptures falls within the
province of God’s omnipotence. He is able to keep them.
J. Proverbs 22:20,21.
“Have not I written to thee excellent things in counsels and knowledge, That I might
make thee know the certainty of the words of truth; that thou mightest answer the
words of truth to them that send unto thee?”
Only preservation guarantees this “certainty!”
K. Isaiah 40:8b.
“The grass withereth, the flower fadeth: but the word of our God shall stand for ever.”
L. Isaiah 59:21.
This verse teaches both inspiration (“... My words which I have put in thy
mouth...”) and preservation (“... from henceforth and for ever”).
M. Matthew 24:35.
“Heaven and earth shall pass away, but my words shall not pass away.”
This verse brings the doctrine of preservation to bear upon the New
Testament scriptures. See also: Luke 21:33.
N. Matthew 28:19,20.
The “Great Commission” requires that the Lord’s churches teach believers
“...all things whatsoever I have commanded you...” until the end of this
world as we presently know it. In order to be able to do this, the “all things”
must be preserved until the end of the world.
O. Luke 16:17.
“And it is easier for heaven and earth to pass, than one tittle of the law to fail.”
P. John 10:35b.
“...and the scripture cannot be broken.”
This verse has reference to the unchanging nature of the Word of God.

LECTURE 9
Q. John 12:47,48.
“And if any man hear my words, and believe not, I judge him not: for I came not to
judge the world, but to save the world. He that rejecteth me, and receiveth not my
words, hath one that judgeth him: the word that I have spoken, the same shall judge
him in the last day.”
The words of the Lord are the basis for salvation. The Word is the basis of
judgment. This judgment takes place in the “last day,” after heaven and
earth have passed away — Revelation 20:11,12. Even at the end of
earthly time, the Word of God is still in existence!
R. II Timothy 3:15,16.
“And that from a child thou hast known the holy scriptures, which are able to make
thee wise unto salvation through faith which is in Christ Jesus. All scripture is given
by inspiration of God, and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness.”
These verses, which are usually cited with reference to “inspiration,” give
some remarkable truth about “preservation.”
1. Timothy Had The Scriptures.

The verse does not say he had a “reliable facsimile.”
And yet ....
2. Timothy Did Not Have The “Original Autographs.”

In his day, the (Old Testament) scriptures were anywhere from between
1,500 and 450 years old — and were copies of copies of copies of
copies, etc.
3. The Copies Timothy Had Access To Are Called “Scripture” And

Are Said To Be “Inspired.”
This passage makes nonsense out of any reference to the “inspired
originals.” The original autographs were indeed inspired — but so are
the preserved copies, and what we are dealing with (since the 2ND
Century A.D.) are preserved copies! The “originals” are non-existent.
S. I Peter 1:23,25.
“Being born again, not of corruptible seed, but of incorruptible, by the word of God,
which liveth and abideth for ever.”
“But the word of the Lord endureth for ever. And this is the word which by the gospel
is preached unto you.”
Notice that the Word of God:
1. Is Incorruptible — the promise of continued purity. We can expect to

find a pure Bible today.
2. Lives For Ever — the promise of continued life (effectiveness, see:
Hebrews 4:12).

LECTURE 9
3. Abides For Ever.

4. Endures For Ever.
The doctrine of the preservation of the scriptures is based squarely upon the
PROMISES of God, and falls within the realm of His PROVIDENCE. (See: Isaiah
46:9-11.)
Thus we speak of “providential preservation.”
II. THE LOGIC OF PRESERVATION

Preservation is a logical doctrine.
Why would God give us the Bible, taking meticulous care with the very words of
scripture, then allow their loss or distortion to occur over time?
Would not God, Who through the miracle of inspiration gave us His very words
in written form, also be able to keep them through a miracle such as preservation?
See: Ecclesiastes 3:14.
III. THE EXTENT OF PRESERVATION

The doctrine of inspiration teaches that God was concerned with words. The
Bible teaches verbal inspiration.
A review of the scripture references cited above also shows very clearly that God
has preserved the words also.
Thus our understanding of preservation goes beyond the Books, chapters,
thoughts, concepts, and sense (all of which have indeed been preserved). It
extends to the words.
At this point many encounter a real difficulty in

comprehending the doctrine of preservation.
There is a conflict between reason and faith.
A. THE OBJECTION OF REASON:

The logic of human reason would argue thus:
1. Let us say the actual, original [Greek] writing by the hand of the apostle
Paul in a particular passage is QeopneustoV — “theopneustos.”
2. Accepting the fact that this word may be translated into English (which
might be argued against on the grounds of strict “word preservation”),
it should be translated as “God-breathed.”
3. But in our English Bible, this ONE Greek word is translated to read:
“given by inspiration of God” — meaning the translators have:

LECTURE 9
a. Added words (1 Greek word è 5 English words).

b. Changed words (“theopneustos” literally means to “expire” or
“breathe out” è “inspire,” or “breathe in”).
Reason then asks, “How can this possibly be word preservation?”
B. THE ANSWER OF FAITH:

The response of faith to the above reasoning is:
1. We do not have any “original” autographs. Neither did Timothy, but he

did have the Scriptures!
2. Timothy had available to him the Book of Deuteronomy (from his
childhood) and the Book of I Timothy (initially addressed to him).
3. I Timothy cites both the Book of Deuteronomy and the Book of Luke,
affirming them as scripture.
1 Timothy 5:18
“For the scripture saith, Thou shalt not muzzle the ox that treadeth
out the corn. And, The labourer is worthy of his reward.”
Deuteronomy 25:4 Luke 10:7

“Thou shalt not muzzle the ox when “...for the labourer is worthy of his hire.”
he treadeth out the corn.”
4. Sometimes when the New Testament quotes the Old Testament, the
Holy Spirit uses a slightly different wording. One example is where
Deuteronomy 8:3 is quoted by the Lord Jesus Christ in Luke 4:4, with
slightly different wording (yet without loss of meaning).
Deuteronomy 8:3 Luke 4:4

“...that he might make thee know “It is written, That man shall not live
that man doth not live by bread by bread alone, but by every word
only, but by every word that of God.”
proceedeth out of the mouth of the
LORD doth man live.”
a. In the first place, the quotation was from the Hebrew è Greek.
b. In the second place, both references are taken from Books
(Deuteronomy & Luke) that are specifically stated to be
SCRIPTURE.
c. In the third place, the Spirit of God is well qualified to use different
words since He is the Author of Scripture.
It is only an assumption that when a New Testament writer quotes
from the Old Testament, he was sitting down and copying it from an

LECTURE 9
existing scroll. (The example of Acts 20:35 and Jude 14 shows this
not to be the case.)
Faith concludes that God will keep His promise to preserve His Word,
working providentially by the same Spirit through the processes of copying
and translation to give us the very words He desires.
God’s words are still His words when copied or translated. We
may not fully understand this fact, but the Bible clearly teaches it.
IV. THE NATURE OF PRESERVATION

History bears witness to the providential preservation of the Bible in two areas:
Its physical PERPETUITY
and
Its textual PURITY
A. THE PERPETUITY OF THE BIBLE AS A BOOK:

On numerous occasions Satan has attempted to eradicate the Word of God
from the face of the earth. Hellish decrees by wicked men have seen the
Bible banned, burnt, and banished, then battered by scornful critics.
For example:
1. In 302 A.D. the Roman emperor Diocletian issued an edict which

decreed the burning of all Bibles.
2. During the “Dark Ages,” the “Devil’s Millennium” (500-1500 A.D.),
the ‘Church’ of Rome forbade the use of Bibles by the laity. The first
decree against the Bible came from Pope Nicholas I in 860 A.D., and in
1198 A.D. Pope Innocent III issued a decree that all who read the Bible
should be put to death.
3. In 1415 A.D., 31 years after his death, the remains of John Wycliffe
were exhumed, judged, burnt, then scattered in the River Swift for the
crime of translating the Latin Vulgate into English. William Tyndale was
strangled then burnt at the stake in 1536 A.D. for translating the Bible
into English.
4. During the reign of “bloody” Queen Mary in England (1553-1558
A.D.), Bibles were used as fuel to burn Protestants at the stake.
5. The French infidel Voltaire (d.1778) once boasted that Christianity (i.e.
Catholicism) would be a dead religion within 100 years of his day. He
wrote many volumes against ‘Christianity’ and the Bible. Within 50
years of his death his own printing works was being used by the Geneva
Bible Society for the printing of Bibles! Ninety-two volumes of
Voltaire’s works once sold at an auction for just a few dollars — at the
same auction, one ancient Bible manuscript sold for over $500,000.

LECTURE 9
“Last eve I paused beside the blacksmith’s door,

And heard the anvil ring with vesper chime.
Then, looking in, I saw old hammers, (on the floor)
Worn with the beating years of time.
‘How many anvils have you had,’ I asked
‘To wear out all these hammers so?’
‘Just one.’ he said, and then, with twinkling eye
‘The anvil wears out the hammers, you know!’
And so, thought I, the anvil of God’s Word
For ages skeptic blows have beat upon.
Yet, though the noise of falling blows is heard,
The hammers are gone, and the anvil is unharmed.”
John Clifford
Down through the many centuries, God has marvelously and

miraculously preserved His Word from physical destruction.
a. The Perpetuity Of The OLD TESTAMENT.
According to Romans 3:2, the preservation of the Old Testament
was committed to the Jews.
Until recent times there have been relatively few ancient
manuscripts of the Old Testament text extant — and the earliest of
these was dated at around 895 A.D.
The history of the Jewish people and the desolations of Jerusalem
account somewhat for this fact, but the primary reason lay with the
methods used by the Jewish scribes involved in the transmission of
the Old Testament text down through the centuries. “Copies
intended for use in the Synagogue were to be written according to
precise rules, and with the most minute attention to accuracy. Any
copy which was found faulty or damaged was to be destroyed.
When a new copy had been made, and its accuracy tested, the old
manuscript (especially if it had been in any way damaged) was
destroyed or consigned to a lumber-cupboard. This practice
accounts for the disappearance of all the early manuscripts, but it is
also a guarantee of the accuracy of those that survive.” (1)
The special storage room or cupboard in a synagogue where these
old manuscripts were stored prior to their ceremonial disposal was
called a genizah.
b. The Perpetuity Of The NEW TESTAMENT.
In contrast to the Old Testament, there is a vast number of New
Testament manuscripts extant. According to the tally kept by Kurt
Aland (as of 1968) there are existing today ...
1 Kenyon, Sir F. The Story of the Bible. London: John Murray 1944: pp.12,13

LECTURE 9
81 papyrus manuscripts and fragments,

267 uncial (upper case script) manuscripts,
2,764 minuscule (cursive script) manuscripts, and
2,143 lectionary manuscripts
... of the New Testament text, along with approximately 10,000

Latin manuscripts and over 9,000 old manuscripts of other
versions.
Not all of these texts are reliable, neither does the fidelity of the New
Testament text depend upon the quantity. (It is, however,
interesting to note that the next most ancient surviving Greek
writing is Homer’s Iliad — of which there are 643 manuscript copies
extant, the oldest dating back to the 13TH century A.D.
The New Testament has been physically preserved over the last
1,900+ years in two streams — one living, and one dormant:
i. The LIVING Stream of the Priesthood of Believers & New
Testament Churches:
New Testament Baptist churches are called the “pillar and
ground of the truth” in I Timothy 3:15. Christian believers
are called “an holy priesthood” in I Peter 2:5. The
transmission of the New Testament text was committed to
them. They are the “living” vehicles of preservation.
To this fact history bears abundant witness.
During the “Dark Ages,” when the established ‘Church’
ruled with godless tyranny, hundreds of thousands of true
Christians remained faithful to their Lord, though often
persecuted into the obscure back-waters of history.
Early translations from the pure Greek text were made
into Syriac (c.150 A.D.) and Latin (c.157 A.D.). As pure
Christianity spread across the Roman Empire these
Bibles flourished and were later staunchly defended
against the inroads of a perverted Christianity with its
perverted Bible.
“The old Latin versions were used longest by the western
Christians who would not bow to the authority of Rome
— e.g., the Donatists; the Irish in Ireland, Britain, and the
Continent; the Albigenses, etc.” (2)
“The Waldenses were among the first of the peoples of
Europe to obtain a translation of the Holy Scriptures.
Hundreds of years before the Reformation, they
2 Fuller, D. O. Which Bible? Grand Rapids, Michigan: Grand Rapids International

Publications 1975: pg.199 — citing Jacobus, Catholic and Protestant Bibles Compared,
p.200, n.15.

LECTURE 9
possessed the Bible in manuscript in their native tongue.

They had the truth unadulterated, and this rendered them
the special objects of hatred and persecution ... Here for a
thousand years, witnesses for the truth maintained the
ancient faith ... In a most wonderful manner it (the Word
of Truth) was preserved uncorrupted through all the ages
of darkness.” (3)
“It is therefore evident that the translators of 1611 had
before them four Bibles which had come under
Waldensian influences: the Diodati in Italian, the Olivetan
in French, the Lutheran in German, and the Genevan in
English. We have every reason to believe that they had
access to at least six Waldensian Bibles written in the old
Waldensian vernacular.” (4)
Any student of Church History knows that the Donatists,
Albigenses, and Waldenses (among others) are part of
our Baptist heritage.
ii. The DORMANT Stream of Eastern Christendom:
The Greek New Testament was also preserved in the
Greek-speaking branch of Christendom, even during the
times of apostasy and darkness. The Roman emperor
Constantine I (312-337 A.D.) moved the seat of his
government to the city of Byzantium (re-naming it
Constantinople). This divided the Roman empire into
two legs (Daniel 2:33a), East and West, resulting in the
emergence of the two great branches of Christendom —
the Western (Latin) ‘Church’ centered at Rome, and the
Eastern (Byzantine) ‘Church’ centered at
Constantinople.
The Byzantine period extended until the fall of
Constantinople to the Turks in 1453 A.D. For most of its
history the Eastern ‘Church’ dwelt in spiritual darkness,
and yet within its monasteries the monks continued to
reproduce thousands of manuscripts of the pure Greek
New Testament. How this could be, when the very
scriptures they were copying clearly taught against the
infant baptism, the Mariolatry, the worship of icons, etc.,
they were practicing, is a miracle.
The reason God’s Word was preserved through this
channel is tradition.
3 Ibid. pg.215
4 Ibid. pg.212

LECTURE 9
* The language tradition — Greek continued to

be spoken in the east, long after the west
became latinized. Hence an interest in the
Greek scriptures was maintained.
* The apostolic tradition — Greece and Asia
Minor were the first major centers of
Christianity. Most of the “originals” would have
been here!
* The missionary tradition — Antioch was the first
great missionary center, Acts 11 & 13. The East
was the birthplace of Christianity.
* The creedal tradition — all the ecumenical
councils, from Nicea I (325 A.D.) to
Constantinople IV (869 A.D.) were held in the
east and in the Greek language. The great
doctrinal controversies were dealt with at these
councils.
These traditions of language and influence resulted in the
careful transmission of the New Testament text. Hence
we refer to the pure, preserved text as the:
Byzantine text
Traditional text
Received text
Antiochan text
Syrian text
Over 90% of all extant manuscripts belong to this textual

family!
B. THE PURITY OF THE BIBLICAL TEXT:

In conjunction with his attempts to destroy God’s Word in a physical way,
Satan used another, more subtle, device — that of textual corruption.
Under the guise of scholarship, Satan has succeeded in producing phony,
look-alike, counterfeit bibles. Nevertheless God has, according to His
faithful promises, preserved His Word in its pure form. The story of how this
was accomplished is remarkable.
1. God’s Preservation Of The Old Testament Text.

The reliability of the Old Testament text rests upon the ability of the
scribes. Its transmission is something that must surely cause us to stand
in wonder.
“The Jews cherished the highest awe and veneration for their sacred
writings which they regarded as the “Oracles of God.” They
maintained that God had more care of the letters and syllables of the
Law than of the stars of heaven, and that upon each tittle of it,

LECTURE 9
mountains of doctrine hung. For this reason every individual letter was
numbered by them and account kept of how often it occurred. In the
transcription of an authorized synagogue manuscript, rules were
enforced of the minutest character.” (5)
2. God’s Preservation Of The New Testament Text.

No set of rules was ever devised for the transmission of the New
Testament text, but it is quite evident that great care was exercised.
a. The early years of Christianity were strongly influenced by Jewish
custom and tradition.
We would not expect churches and Christian scribes to do less.
b. There is evidence that the copying of manuscripts was taken very
seriously.
For example, Wilbur Pickering cites Metzger who writes, “Irenaeus
attached to the closing of his treatise ... the following note: ‘I adjure
you who shall copy out this book, by our Lord Jesus Christ and by
His glorious advent when He comes to judge the living and the
dead, that you compare what you transcribe, and correct it carefully
against this manuscript from which you copy; and also that you
transcribe this adjuration and insert it in the copy.’” (6)
Pickering rightly asks,“If Irenaeus took such extreme precautions
for the accurate transmission of his own work, how much more
would he be concerned for the accurate copying of the Word of
God?” (7)
He also notes the great concern of Irenæus (115-200 A.D.) for the
exact wording of Revelation 13:18 [as to whether John wrote 666
or 616,] and concludes, “Irenaeus asserts that 666 is found ‘in all
the most approved and ancient copies’ and that ‘those men who
saw John face to face’ bear witness to it. And he warns those who
made the change (of a single letter) that ‘there shall be no light
punishment upon him who either adds or subtracts anything from
the Scripture.’ (xxx.1).” (8)
c. There was considerable conflict over Biblical texts in earlier times.
“For nine hundred years, we are told, the first Latin translations
held their own after the Vulgate appeared [380 A.D.]” (9)
“The Jesuits ... brought forth an English translation of the Vulgate
[Rheims-Douay]. In its preface they expressly declared that the
Vulgate had been translated in 1300 into Italian and in 1400 into
5 Ibid. pg.112
6 Pickering, W. N. The Identity of the New Testament Text. Nashville, Tennessee:
Thomas Nelson 1977: pg.102
7 Ibid.
8 Ibid.
9 Which Bible? Op. Cit.: pg.201

LECTURE 9
French, ‘the sooner to shake out of the deceived people’s hands,

the false heretical translations of a sect called Waldenses.’” (10)
Such conflict indicates there were differences between the various
Biblical texts, and a willingness by many to care about those
differences.
V. THE PRESERVATION OF THE OLD TESTAMENT

See: Chart # 1 on page 73
This chart shows the chain of transmission of the Old Testament — from the
autographs to the Authorized, King James Version.
The Masoretes were Jewish scholars whose life’s work involved the transmission
of the pure Hebrew Old Testament text. Their name comes from the word
“masorah” which means “tradition.” These Masoretic scribes were active
between 500-1000 A.D. They followed the strict rules laid down by the Talmud.
Because of their practice of destroying worn or faulty manuscripts, very few
manuscripts are extant.
VI. THE PRESERVATION OF THE NEW TESTAMENT

See: Chart # 2 on page 75
This chart shows the chain of transmission of the pure New Testament text, from
the autographs to the Authorized, King James Version.
DOCTRINAL VERSE MEMORIZATION: — # 4: Psalm 12:6,7.
10 Ibid.: pg.209

LECTURE 9
NOTES

LECTURE 9
OLD TESTAMENT AUTOGRAPHS
(The Period of the Writers)
1500–400 B.C.
(LOST)
MANUSCRIPTS OF THE
BIBLICAL ERA
(The Period of the Priests)
1500–400 B.C.
(LOST)
SAMARITAN
PENTATEUCH
450 B.C.
MIDRASH
MANUSCRIPTS OF THE (Commentaries)
THE DEAD SEA TALMUDIC ERA 100 B.C.–300 A.D.
SCROLLS (The Period of the Scribes)
150 B.C.–250 A.D. 400 B.C.–500 A.D.
(LOST) TALMUD
(Rabbinical Laws)
THE TARGUMS 100–500 A.D.
(Aramaic Translations)
200–700 A.D.
MANUSCRIPTS OF THE OLD SYRIAC

THE CAIRO MASORETIC ERA VERSION OLD LATIN
(The Period of the Masoretes) 150 A.D. VERSION
GENIZA
MANUSCRIPTS 500–1000 A.D. 157 A.D.
500–800 A.D.
LENINGRAD CODEX
916 A.D.
CAIRO CODEX
895 A.D.
BRITISH MUSEUM
ALEPPO CODEX CODEX
930 A.D. 950 A.D.
PRINTED RABBINIC BIBLE

1416–17 A.D.
the
Preservation
of the
Old Testament
AUTHORIZED, KING JAMES
VERSION
(OLD TESTAMENT)
1611 A.D.

CHART 1
NEW TESTAMENT AUTOGRAPHS
30–95 A.D.
(LOST)
GREEK VULGATE
OLD LATIN (Copies of the originals) OLD SYRIAC
BIBLE (LOST) (Peshitta) BIBLE
150 A.D. 157 A.D.
GOTHIC
(AFRICAN (EUROPEAN
BIBLE
LATIN) LATIN)
350 A.D.
ITALA The Vast Majority

of
MINUSCULE MANUSCRIPTS
WALDENSIAN 9TH–15TH century A.D.
BIBLES
TEPL
VERSION The GREEK TEXT
(German) of
ERASMUS
(Third Edition — 1522 A.D.)
LUTHER’S
GERMAN BIBLE
1522 A.D.
THE TYNDALE BIBLE
(English)
1525–1534 A.D.
COVERDALE BIBLE
the
MATTHEW’S BIBLE Preservation
of the
New Testament
GREAT BIBLE
BISHOP’S BIBLE
GENEVA BIBLE
AUTHORIZED KING JAMES

VERSION
(NEW TESTAMENT)
1611 A.D.

CHART 2
THE TRANSLATION OF THE BIBLE
The crowning product of English scholarship is unquestionably the Authorized,

King James Version of the Bible — a Bible conceived by the work of William
Tyndale, gestated in the womb of the English Reformation, perfected with the
words of the great English language, and proved through its powerful witness in
succeeding generations.
Nevertheless, the average Christian today has been led to believe the Authorized,
King James Bible is obsolete because it is now almost 400 years old and contains
many archaic words and phrases.
The “more informed” Christian has also been told that the Authorized, King
James Version contains mistakes and faulty translations because of the fact that it
was translated from a few late manuscripts.
The “King James’ Debate” is a burning issue today.
We accept the Authorized, King James Bible of 1611 A.D. as the pure,
preserved, infallible Word of God in the English language.
But why??
This lecture concerns itself with the answer to that question.
I. A BRIEF HISTORY OF THE AUTHORIZED, KING JAMES

VERSION
The Authorized, King James Version came about in the providence of God
through a series of events in England.
A. WYCLIFFE’S BIBLE:
John Wycliffe (1302-1384 A.D.) translated the first complete English Bible
in 1380-82 A.D. This was translated from the corrupt Latin Vulgate, but it
created a hunger in the hearts of Englishmen for the Word of God and
sowed the seeds of the English Reformation some 130 years later.
B. TYNDALE’S BIBLE:
William Tyndale (1494-1536 A.D.) translated the first English Bible from
the original tongues. His New Testament was translated from the Greek
text prepared by Desiderius Erasmus (1466-1536 A.D.) in 1516-35 A.D.,
which later came to be known as The Received Text, or, “Textus Receptus.”
C. THE REIGN OF KING HENRY VIII:

Henry ruled England from 1509-1547 A.D., and in 1534 A.D. broke with
the ‘Church’ of Rome — thereby beginning the English Reformation.

LECTURE 10
D. THE REIGN OF QUEEN ELIZABETH I:

Protestantism was established in England during the reign of Elizabeth I
(1558-1603 A.D.), in no small way through:
1. The Execution Of Mary, Queen Of Scots.

Mary Stuart (1542-87 A.D.) was a cousin of Elizabeth, heir to the
English throne, and a staunch Catholic who plotted against the Queen.
2. The Defeat Of The Spanish Armada.

King Philip II of Spain sent an Armada of 136 ships against England in
1588 A.D. with the purpose of restoring Catholicism in the nation. The
Armada was defeated by a make-shift English fleet, and later
decimated by storms.
E. THE REIGN OF KING JAMES I:

James was the son of Mary, Queen of Scots. He was proclaimed King
James VI of Scotland as an infant, and raised by the Scottish nobility as a
Protestant. He ruled England from 1603-1625 A.D.
In 1604 A.D., two events took place which eventually led to the translation
of what was to be called the Authorized, King James Version:
1. The Millenary Petition.

This was a petition signed by 1,000 Puritan (Presbyterian) clergymen
calling for changes within the ‘Church’ of England.
2. The Hampton Court Conference.

This was proclaimed by King James in response to the Millenary
Petition. It was called to settle some of the differences between the
Episcopalian and Puritan parties within the ‘Church’ of England.
Though the conference went decidedly against the Puritans, a
suggestion by Dr. John Reynolds, “that a translation be made of the
whole Bible, as consonant as can be to the original Hebrew and Greek;
and this to be set out and printed, without any marginal notes, and only
to be used in all churches of England, in time of divine service,” caught
the attention of the King. Why? Because the Puritans favored the
Geneva Bible, while the Episcopalians preferred the Bishop’s Bible.
(Both were pure-text Bibles that differed mainly in certain slanted
translations and marginal notes.)
On July 22, 1604, King James announced he had approved 54
selected men to translate a new Bible, and the work of translation
began in 1607.

LECTURE 10
II. THE TRANSLATION OF THE AUTHORIZED, KING

JAMES VERSION
The Authorized, King James Version was the fruit of a number of earlier English
Bibles which were basically revisions of the work of William Tyndale.
A. THE RULES OF TRANSLATION:

Fifteen rules of procedure were drawn up by the Archbishop of Canterbury.
(Many Baptists have been quick to criticize the King James Version over its
failure to translate Greek words such as baptizo — “baptidzo” and
ekklhsia — “ecclesia,” claiming it to be a Protestant Bible with Protestant
bias towards infant sprinkling and a “universal church.” This “failure”
came about, it is claimed, because of the third rule, which prescribed that
old, established ecclesiastical words were to be retained. The fact is that the
words “baptize” and “church” were, and still are, English words. Sure, they
need explanation — but the New Testament is well able to do that. Besides,
if these words were translated, we would lose some of our Baptist heritage
— not to mention having to attend “dipping assemblies!”)
B. THE METHOD OF TRANSLATION:

Of the 54 men chosen for the work, only 47 are positively identified.
1. The men were divided into six companies — two at Westminster, two at
Cambridge, two at Oxford. Each of the companies was assigned a
particular portion of the Bible to translate.
2. Each member of the company was to make his own translation first.
3. The members of each company then met to compare one another’s

work, reading the passages out loud while comparing written notes.
4. When each group completed a Book, it was sent to the other five
groups for their independent assessment.
5. When the complete Bible was translated, it came before a select
committee of 12 men, two from each company. In 1609 A.D., this
group met daily in London at Stationer’s Hall.
6. Finally, the entire work was assembled and “polished” by a publication
committee of two men before being sent to the Royal printer.
By this method, each passage in the translation was scrutinized a minimum

of 14 times!

LECTURE 10
III. THE TRANSLATORS OF THE AUTHORIZED, KING

JAMES VERSION
For the most part, the men who translated the King James Version were obscure
churchmen or scholars.
Among the translators there were sharp differences of opinion over church polity,
but the one binding conviction each shared was that they were dealing with God’s
sacred Truth, and that the scriptures were the inspired, inerrant, and authoritative
Word of God.
Every translator was a brilliant scholar in his own right.
One eminent translator was Sir Lancelot Andrews, the Bishop of Winchester.
He was noted for his godliness, gravity, dignity, integrity and ability. He spent five
hours each day in prayer and devotions. He was fluent in Greek, Latin, Hebrew,
Chaldee, Syriac, and Arabic, and was fully conversant in 15 modern languages.
He was a strong Protestant and an outstanding preacher. He was a leader of the
“High Church” Episcopalian faction within the ‘Church’ of England.
Another translator and leading spokesman for the Puritan faction was Dr. John
Reynolds. He entered Oxford University at the age of 13, graduated at age 17,
and began lecturing in Greek there at age 23. He possessed an almost miraculous
memory, and was called the “Living Library.” He was also noted for his holiness
of life, gravity, integrity, and skill in languages.
IV. THE TEXTUAL BASIS OF THE AUTHORIZED, KING

JAMES VERSION
The Authorized Version was much more than just a revision of the Bishop’s Bible.
It was “translated out of the original tongues” (Hebrew and Greek), yet cast in the
basic language of Tyndale.
The translators were given access to numerous versions and works, and to the
best scholarship available.
A. THE OLD TESTAMENT TEXT:
1. The Hebrew Masoretic Text:

There were four printed Hebrew Bibles available, dated 1488 A.D.,
1491 A.D., 1494 A.D., and 1517 A.D.
2. Previous Translations Diligently Compared:

a. Tyndale’s Old Testament translations
b. The Matthew’s Bible
c. The Geneva Bible
d. The Bishop’s Bible
e. The Complutensian Polyglot

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f. The Antwerp Polyglot

g. The Targums
h. The Peshitta
B. THE NEW TESTAMENT TEXT:
1. Received Greek Text:

The third edition of Stephanus — 1550 A.D.
2. Previous Translations Diligently Compared:

a. Tyndale’s New Testament
b. The Matthew’s Bible
c. The Geneva Bible
d. The Bishop’s Bible
e. The Olivetan Bible (French)
f. The Diodati Bible (Italian)
g. Luther’s Bible (German)
h. The Waldensian Bible (Old Italic)
i. The Peshitta (Syriac)
j. The Rheims-Douay New Testament
k. Spanish translations — Enzinas, Perez de Pineda, Reina-Valera
l. Tremellius’ Latin Version
m. Beza’s Latin Version
V. THE LANGUAGE OF THE AUTHORIZED, KING JAMES

VERSION
The Authorized Version is the purified end-product of a number of other English
translations belonging to the turbulent early years of the English Reformation.
A. THE USE OF PREVIOUS ENGLISH TRANSLATIONS:

In deference to the comfort of the people, the translators of the Authorized
Version retained as much of the wording and style of popular English Bibles
as possible. (The criterion was that such words and style were accurate
translations of the “original tongues.”)
Consequently, the Authorized Version retains between 80-90% of the
language of Tyndale’s Bible. About 4% comes from Wycliffe’s translation,
and 3% from other existing translations, including the Rheims-Douay New
Testament.

LECTURE 10
B. THE LANGUAGE OF THE AUTHORIZED VERSION IS

SUPERIOR:
The Authorized Version was translated (providentially) at a time when the
English language was at its zenith.
“The English of the Authorized Version is the finest specimen of our prose
literature at a time when English prose wore its stateliest and most majestic
form.” (1)
C. THE USE OF ITALICS:

The translators used an italicized word to indicate it was not found in the
Greek or Hebrew text, but that it had been supplied by the translators to
facilitate the readability of the English.
This is a demonstration of:
1. The Translators’ View Of Inspiration.

They would not dare add to the sacred words of God. i.e., they
believed in verbal inspiration.
2. The Honesty Of The Translators.

By using italics, they were informing the reader of what had been done.
Nothing was secret.
3. The Ability Of The Translators.

Good translating requires such meticulous detail. Compare the
Authorized Version with that “accurate, faithful, and scholarly” work,
the New American Standard Bible (NASB) in II Samuel 21:19 to see
which group of translators we might best trust. [By omitting necessary
italics, the NASB declares that Elhanan killed Goliath!]
An interesting aside, which confounds those who criticize the use of
italicized words, is seen in a comparison of Psalm 16:8 (where the words
“he is” are italicized — indicating they are not in the ‘original’ Hebrew) with
Acts 2:25, which quotes Psalm 16:8 but where the same words are NOT
italicized — indicating they are in the ‘original’ Greek!!
D. THE USE OF PUNCTUATION:

Another criticism of the Authorized Version is that it overuses punctuation,
especially commas. However, this Bible was made for public reading,
(“Faith cometh by hearing...,”) and its use of punctuation facilitates this.
The King James Version was also designed for use in private study, for the
first editions contained over 9,000 cross-references.
1 Kenyon, F. G. Our Bible and Ancient Manuscripts. New York: Harper & Brothers,
1958: pg.307

LECTURE 10
THE VERSIONS OF THE BIBLE
One of the characteristics of Christendom today is the multiplicity of English

versions and translations of the Bible. When faced with this ever increasing array,
the fundamental question that needs to be answered is this: “Did God preserve
His Word? and if so, Did He preserve His Word generally (a-la any-or-all versions)
or specifically (just one version)?”
There are two questions that need to be asked about any version of the Bible:
WHAT IS ITS WHO WERE
TEXTUAL THE
BASIS TRANSLATORS
? ?
We DO NOT hold to the Authorized, King James Version because of its superior
English or its readability (as much as they are most commendable qualities), but
because of its sound textual basis and the godly stand taken by its translators.
Of all the popular versions available today, ONLY the Authorized, King James
Version of 1611 was translated from the Hebrew Masoretic text and the Greek
Textus Receptus by godly, Bible-believing scholarship.
This lecture will briefly examine the reasons for rejecting the modern translations
and versions of the Bible. Most of the discussion will center around the New
Testament, since this is the area of most controversy.
I. THE BIBLICAL TEXT HAS BEEN CORRUPTED

The last “amen” of the Book of The Revelation had not even been recorded when
corruption of the Biblical text at the hands of heretics began — II Corinthians
2:17. In the very infancy of Christianity, men began to “wrest the scriptures to
their own destruction” — II Peter 3:16.
A. THE NATURE OF TEXTUAL CORRUPTION:

Corruption of the Word of God is the centerpiece of Satan’s wiles.
According to Genesis 3:1-5, Satan’s first words to the human race were,
“Yea, hath God said...?” Textual corruption, then, is to put a question
mark over the Word of God. It may appear in the form of:
* Doubting God’s Words — verse 1 – “Yea, hath God said?”
* Diluting God’s Words — verse 2 – “We may eat” vs Genesis 2:16c [subtraction]
* Distending God’s Words — verse 3 – “neither shall ye touch it” [addition]
* Diminishing God’s Words — verse 3 – “lest ye die” vs Genesis 2:17

LECTURE 11
* Denying God’s Words — verse 4 – “ye shall not surely die”
* Displacing God’s Words — verse 5 – “ye shall be as gods”
Colossians 2:8 warns the Christian against two errors:

TRADITION — which adds to God’s Word,
and
PHILOSOPHY — which subtracts from God’s Word.
History shows that most of the corrupting of the Biblical text took place
within the first two centuries of Christian history. “The worst corruptions to
which the New Testament has ever been subjected originated within a
hundred years after it was composed.” (1)
These corruptions were accomplished by two means:
1. The Willful Mutilation Of Scripture.

With the rise of false doctrine and heretical cults, many openly
perverted the Scriptures to suit their own ends.
An example of this kind of corruption may be seen in the canon of
Marcion the Heretic (120-170 A.D.). Marcion was an influential leader
of a Gnostic sect known as Docetists. Believing literal flesh to be sinful,
they denied, among other things, the reality of an incarnate (human)
Jesus and the reality (flesh and bones) of a resurrected Christ.
Marcion’s anti- Jewish, docetist Bible omitted the entire Old Testament,
and consisted of a reduced Gospel of Luke plus 10 Pauline epistles.
2. Editorial Corrections To The Biblical Text.

By far the greatest corruptions came via the pens of scribes who acted
as editors rather than copyists.
These men took it upon themselves to alter the text where they thought
it required changing. The most sinister of changes made to the text were
those done on the basis of doctrinal preferences.
One example is that of John 1:18 in the New American Standard Bible
(NASB) which contains the Arian reading found in Codex Vaticanus
(B), “...only begotten God...”
B. THE GREAT CENTER OF TEXTUAL CORRUPTION:

The most influential center involved in the corruption of the Biblical text
was the catechetical “School” at Alexandria, Egypt.
Alexandria was a city with a large Jewish population, but it was also a
center of Greek (Platonic) philosophy.
1 Fuller, D. O. Which Bible? Grand Rapids: Grand Rapids International Publications

1975: pg.2.

LECTURE 11
Combining this philosophy with the teachings of the New Testament

produced the heresy of Gnosticism. Alexandria was a center of ‘Christian’
Gnosticism — Basilides (c.125 A.D.) and Valentinus (120-160 A.D.) were
Alexandrian gnostics.
The Alexandrian catechetical “school” used a speculative, philosophical,
and allegorical method of interpretating scripture.
C. THE GREAT AGENT OF TEXTUAL CORRUPTION:

The most influential corrupter of the Biblical text (on doctrinal grounds)
was Adamantius Origenes (185-254 A.D.) — better known as Origen.
Though Origen is generally lauded as one of the great Church Fathers, even
his admirers admit he wasn’t exactly orthodox.
1. He was steeped in the philosophy of Plato.
2. He frequently interpreted the Old Testament in a mystical way,

allegorizing it with the New Testament. He said, “The Scriptures are of
little use to those who understand them as they are written.” (2)
3. He denied the literal Genesis account of Adam and Eve.
4. He believed that souls existed from eternity past.
5. He believed in the transmigration of the soul, that one’s soul would

pass to a higher or lower life form after death, depending upon one’s
deeds.
6. He believed in universal salvation, that the wicked would eventually be
saved after punishment and instruction by angels (seeds of
purgatory!?).
7. He denied a physical resurrection.
8. He believed that stars and planets had souls.
9. He believed that devils would be saved.
10. He was one of the first to refer to pastors as priests, and said that
bishops participated in the forgiveness of grievous sins.
11. He intimated that unbaptized people were lost.
12. He held a post-millennial view of the return of Christ — whereas most

of the early Church fathers were Chiliasts (premillennialists).
It was the writings of Origen which made him so lastingly influential. In his
lifetime he wrote about 6,000 books (which account for close to 50% of the
total number of extant New Testament quotations by the early Church
Fathers).
2 Ibid. pg.192 . Quoting McClintock and Strong.

LECTURE 11
(In a list of New Testament quotations by seven important ante-Nicene

Church Fathers, Origen supplies almost 18,000).
* Origen wrote commentaries on almost every Book in the Bible.
* His “De Principiis” was a large systematic theology.
* His crowning work was the “Hexapla” — a six-column polyglot Old
Testament.
Origen frequently corrected the text of the New Testament using a process
referred to by textual critics as “conjectural emendation” — which means
“change the text to what you think it should be!!”
D. THE PRODUCTS OF TEXTUAL CORRUPTION:

There were two outstanding “Bibles” born out of these early corruptions of
the pure text of the Word of God that have profoundly influenced the
history of Bible versions. They are:
1. The Eusebio-Constantine Bible.

The emperor Constantine I requested Eusebius of Cæsarea (260-339
A.D.) to undertake the task of preparing 50 “official” Bibles on the
finest vellum.
These Bibles were for use in the churches of his new capital,
Constantinople, and were to be acceptable to the mainstream of
Christendom, blending the contradictory versions existing at the time.
Eusebius was Bishop of Cæsarea, Palestine who presided over the
Council of Nicea. He was a “semi-Arian” — meaning he believed that
Jesus Christ was of like essence of God, not the same essence — and he
was an admirer of Origen, personally collecting some 800 of Origen’s
writings.
The Bibles were copied onto the finest vellum, in codex (book) form,
using uncial (uppercase) lettering (which was the formal literary style,
as opposed to the private cursive hand). The work was completed
about 331 A.D.
It is thought by many (e.g. Tischendorf and Hort) that Codex Vaticanus
(B) is actually one of those 50 Bibles, and Burgon believes that Codex
Sinaiticus (À) was copied, at least in part, from one of these 50 Bibles.
2. The Latin Vulgate.

Sophronius Eusebius Hieronymous — better known as St. Jerome
(340-420 A.D.) — translated the Bible into Latin between 384 and 405
A.D.
This work was designed to “standardize” the Latin Bible in the same
way that Eusebius’ work had done so with the Greek Bible.
Like Eusebius, Jerome corrupted the pure Latin text — relying heavily
upon the works of Origen.

LECTURE 11
The Latin Vulgate became the Bible of the Dark Ages and is the basis
for all Roman Catholic bibles.
II. THE DISCOVERY OF ANCIENT MANUSCRIPTS

The arrival in England of an ancient, well-preserved, almost complete manuscript
of the Bible in 1627 caused somewhat of a sensation among scholars, and gave
impetus to a renewed search for ancient manuscripts.
A number of important uncial manuscripts came to light, the most significant of
which are:
A. THE CODEX VATICANUS (B) — c.340 A.D.

This is located in the library of the Vatican. It was initially discovered there
in 1481 A.D., but because of papal opposition was not made completely
accessible until 1890. Its readings were known to Erasmus, who rejected
them because they differed so much with the readings of the majority of
manuscripts that had come to light.
It was used in the translation of the Sixtine Edition of the Latin Vulgate in
1590 A.D.
B. THE CODEX ALEXANDRINUS (A) — c.520 A.D.

This manuscript was presented to the king of England by the Patriarch of
Constantinople in 1627.
C. THE CODEX SINAITICUS (À) — c.340 A.D.

The symbol is À (aleph). This manuscript was discovered among a pile of
rubbish in St. Catherine’s monastery (located at the foot of Mt. Sinai) by
Lobegott Friedrich Constantin von Tischendorf (1815-74).
D. THE CODEX EPHRAEMI RESCRIPTUS (C) — c.450 A.D.

“Rescriptus” means the original writing (Ephraemi) was erased and written
over. (Vellum was very expensive.) The original writing can be detected by
scientific means.
E. THE CODEX WASHINGTONIENSUS (W) — c.450 A.D.

Named for its location in Washington, DC.
F. THE CODEX BEZÆ (D) — c.550 A.D.

Name after the French/Swiss Protestant reformer, Theodore Beza.
G. THE CODEX CLAROMONTANUS (D2) — c.550 A.D.
These manuscripts exhibit the following characteristics:

1. They are all dated after the “conversion” of the emperor Constantine,
and during a period when Christianity was favored by the State.

LECTURE 11
2. They are all written on vellum parchment, which was very expensive
and out of the reach of ordinary Christians.
3. They are written in the uncial literary hand rather than the common
cursive hand.
4. The most complete codices (B, À, and A) all contain apocryphal and/or
pseudepigraphal books.
5. Critical Greek texts based upon these manuscripts, particularly the first
three, differ markedly with Received Text readings. (The readings of B
and À differ between themselves some 3,036 times in the Gospels
alone!)
III. THE RISE OF CRITICAL TEXTS & TEXTUAL THEORIES

Satan’s two-pronged attack was to DISCREDIT the Bible and SUBSTITUTE the
pure Bible with a “phony look-alike.”
The 18TH and 19TH centuries saw the rise of rationalism. Protestant scholars
began subjecting the Word of God to the test of human reason. This philosophy
flourished in Europe, particularly in Germany, where men began to openly attack
the credibility of the Bible. Doubts were raised over its narrative (supernaturalism
was attacked) and authorship (e.g. the “documentary hypothesis” and the
“synoptic theory”). Higher Criticism attacks the Bible’s credibility.
Lower Criticism concerns itself with the original texts of the Bible, and ultimately
instigated the development of a critical Greek text (as opposed to the Received
Greek Text).
A. THE FIRST MAJOR CRITICAL GREEK TEXT:

In 1869-72, Tischendorf’s 8TH Edition Greek Text was published. This
replaced the readings of the Textus Receptus with those of the newly
discovered Codex Sinaiticus (À) — resulting in almost 3,400 changes.
B. THE “SCARRED TEXT” THEORY:

This theory holds that all textual variants are due to scribal errors, and that
the task of deciphering the “true text” is the major task of the textual critic.
While there are many scribal errors (most of which are very obvious), this
theory overlooks two facts:
1. That of the providential preservation of the text.
2. That of the deliberate desecration of the text.
C. THE TEXTUAL FAMILY THEORY:

First suggested by J. A. Bengel (1687-1752), this theory was developed by
J. S. Semler (1725-91) in which Greek New Testament manuscripts were
classified into families — either Alexandrian, Byzantine, or Western. Later,
J. J. Griesbach (1745-1812) gave “weight” to the families (favoring the
Alexandrian family over the Byzantine). This was a “divide and conquer”

LECTURE 11
maneuver designed to effectively “shut out” the majority of manuscript

evidence in favor of a minority group.
In reality, there are only TWO textual “families” — the pure and the corrupt!
D. THE WESTCOTT AND HORT THEORY:

Using the recent discoveries of À and B, two Bible-rejecting Cambridge
scholars, B. F. Westcott (1825-1901) and F. J. A. Hort (1828-92),
developed a theory which resulted in the publication of a new critical Greek
text. Both these pro-Catholic, anti-KJV, Christ rejecting, deniers of verbal
inspiration were instrumental in ultimately turning the majority of
Christendom away from the Word of God.
Their theory revolved around two premises:
1. A “Syrian Recension.”
This was a fanciful notion that the Traditional text (Textus Receptus)
was put together by some rather unlearned men at Antioch (Syria)
sometime in the 4TH century A.D., and that it was a recension (revision)
of the pure text (of which aleph and B are descendants).
Like all theories of evolution, this notion is 100% conjecture, and all it
serves to do is downgrade the Received Text by applying the “oldest is
best” concept.
Diagrammatically, this theory is presented thus:
NEW TESTAMENT
AUTOGRAPHS
‘COMMON
ANCESTOR’
EGYPTIAN TEXT ‘NEUTRAL TEXT’

(C, L, 33) (À, B)
Termed “Alexandrian” by
Westcott & Hort
WESTERN TEXT
(Latin texts) SYRIAN TEXT
(Byzantine, Antiochan)
CRITICAL
LATIN TEXT RECEIVED TEXT
TEXTS

LECTURE 11
2. Probability Theories.
Westcott and Hort applied the tenets of rationalistic naturalism to their
theory and developed “TWO KEYS” for determining the true text
when comparing available manuscript readings.
These incredible keys are:
a. Intrinsic Probability.
This means determining what the writer most probably would have
written, taking into account style, content, and harmony with the
writer’s other teachings.
b. Transcriptional Probability.
This means determining which of the variant readings would
probably account for the origin of others. In applying this, Westcott
and Hort preferred the shorter reading, the most difficult reading,
the more verbally dissonant reading, and the less refined reading.
This kind of approach to textual criticism is subjective, unscientific, and

boils down to mere GUESSWORK!! “Today it is taken for granted in
most textual critical circles that the judgment of the critic is one of the
main factors in textual criticism.” (3)
E. THE “OLDEST IS BEST” THEORY:

The Textus Receptus is based upon the readings of generally late
manuscripts (9TH to 15TH century), whereas the critical texts follow those of
the early uncials (4TH century). It is argued that the oldest manuscripts are
the most reliable because they are closest to the originals.
But is this really so?
By no means. Two points can be made in this regard:
1. The true text must be represented by the MAJORITY of extant

manuscripts — as is the case with the received text.
2. The lack of very ancient Byzantine manuscripts is due to the obvious
fact that Bibles of the pure text were worn out by reason of use ...
or, conversely
... the only reason we have some very old manuscripts with a corrupt
text still existing is because Bible-believing Christians refused to use
them.
Keep in mind that the Bibles used by the ancient Christians were made from
inexpensive materials that could not hold up forever, whereas the official
state-sponsored (corrupt) bibles were produced on vellum that could last
for a very long time — especially if not used!
3 Ibid. pg.160

LECTURE 11
IV. GENERAL CHARACTERISTICS OF MODERN

PERVERSIONS
Although each of the modern versions ought to be examined on their merits, a
careful observation will reveal many of the following characteristics:
A. THEY ARE BASED UPON CRITICAL GREEK TEXTS:

The Authorized, King James Version was the supreme English Bible until
Westcott and Hort produced their Critical Greek Text. The English Revised
Version (RV) of 1881 and the American Standard Version (ASV) of 1901
were purported attempts to update and revise the Authorized, King James
Version — and only where deemed absolutely necessary. Both these
versions relied on the new Westcott and Hort Greek text, which resulted in
36,000 changes to the text of the English New Testament.
Modern translations are based upon the Westcott and Hort Text or its
descendants — the Nestle Text, the United Bible Societies (UBS) text, etc.
B. THEY EXHIBIT AN ANTI-KJV BIAS:

It is interesting to read the prefaces to many of the modern translations and
versions. While the Authorized, King James Version is rarely attacked
openly, it is nonetheless relegated to the “old folks home” as anachronistic,
or said to have been replaced by a translation based upon a “better,” “more
reliable” text.
If our English Bible is not attacked directly, then the Textus Receptus is.
C. THEY ALL HAVE A COPYRIGHT:

Only the present Authorized, King James Version has no copyright — it is
for all people, to be freely read and used. The modern translations bring
much revenue to their respective publishers.
D. THEY ALL LACK REAL FRUIT:

Modern Versions are at best “corruptible seed” (I Peter 1:23). They lack
power and God’s authority, and are to be found in apostate, liberal,
new-evangelical circles. Even when a Baptist church switches to the New
King James Bible (NKJB), it has entered the path of compromise and
powerlessness.
V. A CATALOG OF MODERN ENGLISH TRANSLATIONS

The number of modern English translations is numerous. Some of the more
important versions (from the standpoint of historic significance or popularity) are
listed below:
A. The Revised Version:

The RV of 1881 was supposed to be the simple “updating” of the
Authorized Version. However, a team of scholars (including Dr. Vance
Smith who didn’t believe the Bible was the inspired Word of God) working

LECTURE 11
in secret and using the text of Westcott and Hort succeeded in producing a
Bible containing over 36,000 changes to the New Testament alone.
B. THE AMERICAN STANDARD VERSION:

This was the American counterpart to (and revision of) the RV. It was
completed in 1901 and hailed as a great Bible. It actually proved to be
pedantic in style, and never won popular acclaim.
One of the translators, Dr. Thayer, was a Unitarian.
C. MOFFAT’S TRANSLATION:
This individual effort of 1913 has been called, “The Gospel According to
Modernism.” James Moffat believed the writers of the New Testament
made mistakes.
D. NEW WORLD TRANSLATION:

This is the “bible” of the Jehovah’s Witnesses, produced in 1950. It is full of
Arian corruptions inserted by the translators themselves. The New
Testament is based upon the “Emphatic Diaglot” — which turns out to be
Griesbach’s edition of Vaticanus (B).
E. THE REVISED STANDARD VERSION:

The RSV was the first really popular new version, produced in 1952. It
contains several pro-Catholic and other corruptions. The copyright owner
is the National Council of Churches in the U.S.A.
None of the 35 translators of the RSV ever claimed to be born again. Dr.
Edgar J. Goodspeed denied the deity of Christ.
F. THE AMPLIFIED BIBLE:

This is an expansion of the text, bordering on a paraphrase — an attempt to
get to the true meaning.
G. THE NEW AMERICAN STANDARD VERSION:

The NASB was the first modern translation to be promoted by some
fundamentalists. While it may be a fine translation (scholastically), it is
nevertheless a fine translation of the WRONG TEXT. It omits Acts 8:37;
calls Jesus a “begotten God” in John 1:18; says Elhanan killed Goliath in II
Samuel 21:19; and omits I John 5:7 in a very deceptive way.
H. THE NEW ENGLISH BIBLE:

The NEB was published in 1961, and reflects the (liberal) theology of the
British translators.
I. TODAY’S ENGLISH VERSION:

Otherwise known as “Good News for Modern Man,” this is one of the most
wicked and loose translations ever to receive popular acclaim. Its principal

LECTURE 11
translator, Dr. Robert G. Bratcher, denied the virgin birth of Christ, among
other things.
J. THE LIVING BIBLE:

This is a paraphrase produced by Dr. Kenneth Taylor, based on the ASV. It
amounts to one man’s view of how the Bible should read and what it
means. It is inaccurate, doctrinally weak, and sometimes uses crude
language — cf. I Samuel 20:30; I Kings 18:27.
K. THE NEW INTERNATIONAL VERSION:

The NIV has proved to be the bible of the last quarter-century. It has been
successfully promoted and is widely used. Nevertheless, it is based upon
the latest of the critical texts and falls into the same errors.
L. THE NEW KING JAMES BIBLE.

This version is actively promoted by fundamentalists. It claims to have
been translated from the Hebrew Masoretic Text and the Greek Majority
Text by men who have all signed a statement expressing their belief in the
verbal, plenary, inerrant inspiration of the original scriptures. The
translators also utilized some critical texts in their work.
It is copyrighted by Thomas Nelson, and was first published in 1982. The
NKJB makes several changes to the meaning of the words of scripture.
VI. TESTING THE MODERN TRANSLATIONS

A number of “check texts” can be applied to any version of the Bible. These will
often reveal the glaring doctrinal deficiencies and weaknesses that abound — due
to the bias of the translators or the bias of the text being translated.
The following is a good guide:
A. ON THE DOCTRINE OF INSPIRATION:
1. Check II Timothy 3:16. Some versions read in effect, “Every scripture

that is inspired of God...” — implying some scripture may be
un-inspired.
2. Check Luke 4:4. Are all the words intact?
B. ON THE DEITY OF CHRIST:

Check the following verses:
1. I Timothy 3:16 — the word “God” is often omitted.
2. John 1:18. See if “Son” is changed to “God.”
3. Acts 8:37. Is the verse there? Has it been mutilated?

LECTURE 11
4. Romans 9:5 — check the punctuation. Does it replace a comma with a

period — making two sentences out of one and effectively separating
Christ from the statement of deity?
5. I John 5:7,8. Are these verses there, or have they been shortened
and/or split?
C. ON THE VIRGIN BIRTH OF CHRIST:
1. The word “begotten” is missing from many translations. Check John

3:16, for example.
2. Check Matthew 1:25 — see if the word “firstborn” is ommitted.
3. Check Luke 2:33 — Joseph is called the father of Jesus in some

versions.
4. Check Luke 1:26,27 — in some translations, the word “girl” is
substituted for “virgin.”
D. ON THE BLOOD OF CHRIST:

The precious “blood” is omitted from many passages. For example, check:
1. Colossians 1:14,20.
2. Acts 20:28.
3. Ephesians 1:7; 2;13.
E. ON SALVATION:
In some translations, I Peter 2:2 speaks of “growing into salvation,” instead
of growing after salvation.
Look for the following passages that are omitted in several modern perversions —
Mark 16:9-20; John 7:53–8:11.

LECTURE 11
THE STUDENT OF THE BIBLE
Because the Bible is a supernatural Book, all men do not readily understand it.
According to the Book of I Corinthians, when it comes to discerning the Word of
God there are three classes of people:
1. The Natural Man — I Corinthians 2:14.
This is the unsaved man, who is spiritually blind, whose understanding
is darkened — Ephesians 4:18. The only parts of the Bible he may
understand is the light of the Gospel — II Corinthians 4:3-6.
2. The Carnal Man — I Corinthians 3:1,2.

This is the believer who is being controlled by his old nature — the flesh.
He is only able to receive the milk of the Word.
3. The Spiritual Man — I Corinthians 2:12,15,16.

This is the believer who is being controlled by the Spirit of God, and as
such is able to both discern and grow.
This lecture concerns itself with the “Spiritual Man” — the qualification we must
have if we are to rightly divide the Word of truth.
I. THE COMMAND TO STUDY

There is only one place in the Bible where the believer is actually commanded to
study — II Timothy 2:15. Nevertheless, the Bible is full of exhortations for people
of every age to read, learn, memorize, meditate on, obey, and teach the Book of
God. For example:
A. IN THE OLD TESTAMENT:
1. God’s People Were Commanded To Teach The Scriptures.

See: Deuteronomy 4:1,2,9; 6:6-9.
2. God’s People Were Commanded To Publicly Read The Scriptures.

See: Deuteronomy 31:10-13.
3. God’s People Were Commanded To Cherish The Scriptures.

See: Deuteronomy 31:24-26.
4. Israel’s Kings Were Commanded To Read The Scriptures.

See: Deuteronomy 17:18-20; II Kings 11:12.

LECTURE 12
5. Joshua Was Commanded To Study The Scriptures.

See: Joshua 1:8.
Joshua himself commended the practice to his people — Joshua 23:6.
6. God’s People Are Revived Through The Reading Of Scripture.

See: II Chronicles 34:14-19, 29-33; Nehemiah 8:1-10.
7. God’s People Are Guarded From Sin By Memorizing Scripture.

See: Psalm 119:9,11.
8. God’s People Are To Be Guided By The Scriptures.

See: Psalm 119:105,130.
B. IN THE NEW TESTAMENT:
1. The Scriptures Are To Be KNOWN — Matthew 22:29.
2. The Scriptures Are To Be SEARCHED — John 5:39.
3. The Scriptures Are To COMPARED — I Corinthians 2:13d.
4. The Scriptures Are To Be OBEYED — James 1:22; Revelation 1:3.
5. The Scriptures Are To Be APPLIED — Acts 20:32; Colossians 3:16a.
It is evident that God has always expected each generation to study His Word.
II. THE PREPARATION FOR STUDY

Before the Bible can be properly studied, the student must be suitably prepared.
In this, he needs to have:
A. A RIGHT RELATIONSHIP WITH GOD:
1. The Bible Student Must Be Born Again.

See: John 3:3,5,7; I Corinthians 2:14.
2. The Bible Student Must Be Spiritually Minded.

See: I Corinthians 2:15.
There is much confusion about what a “spiritual Christian” really is.
Most perceive him to be one who has “arrived” at some level of
perfection or knowledge. This is not the case, for as someone rightly
remarked, “Spirituality is not where you are, but the direction in which
you are going!” To be spiritual is to be controlled by the Spirit of God.
Thus it is quite possible for a young committed Christian to be more
spiritual than an aging yet stagnated saint.

LECTURE 12
B. A RIGHT RELIANCE UPON THE HOLY SPIRIT:

It is the Holy Spirit who illuminates our mind — I Corinthians 2:12. He is
our Teacher — John 14:26; I John 2:20,26,27.
C. A RIGHT RESPECT FOR THE WORD OF GOD:

If we do not believe with all our being that the Book we hold in our hands
(the Authorized, King James Version) is the pure, unadulterated, inspired,
preserved, infallible Word of God, then we will never be able to study it or
teach it confidently or effectively.
The Word of God must be loved with a holy passion, or it will become just
another Book to the student.
“God has determined that things divine shall enter through the heart into
the mind, and not through the mind into the heart. In divine things,
therefore, it is necessary to love them in order to know them, and we enter
into truth only through love.” — Pascal.
We must receive the Bible:
1. For What It Is.

a. It Is From God — II Timothy 3:16.
b. It Is For Man — John 20:31; I John 5:13.
2. For What It Says.

We must approach the Bible without any preconceived ideas. It must
be, “Speak; for thy servant heareth,” not, “Listen, Lord, for thy servant
speaketh!”
The Bible student must never put a question mark where God puts a
period.
3. For What It Gives.

a. The Bible Gives Mental Instruction.
See: II Timothy 3:16,17.
b. The Bible Gives Spiritual Inspiration.
See: Jeremiah 23:29; Luke 24:32; Psalm 39:3.
The Bible must be both a text-book and a holy fire. There are two
things that must be avoided — “ignorance on fire’ and “knowledge on
ice!”
4. For What It Does.

a. It Produces Faith — Romans 10:17.
b. It Produces Purity — John 15:3; 17:17; Psalm 119:9,11.
c. It Produces Knowledge — Romans 15:4.
d. It Produces Growth — I Peter 2:2.

LECTURE 12
e. It Produces Works — II Timothy 3:17.

f. It Produces Fruit — John 15:4-8.
D. A RIGHT REASON FOR STUDYING THE BIBLE:
1. Pride Must Be Absent.

See: I Timothy 3:6; I Thessalonians 2:4.
We must never prepare to teach or preach God’s Word with an eye
toward impressing people with our Bible knowledge.
2. Responsibility Must Be Recognized.

See: James 3:1.
Those who would master the Word are responsible for those they
teach.
III. THE APPROACH IN STUDY

Below are some basic steps that are essential for effective Bible study:
A. STEP ONE – PRAY:

Pray for the guiding of the Holy Spirit. The “model” prayer before reading
the Bible is found in Psalm 119:18 or I Samuel 3:10g.
“To pray well is to study well” – Luther.
B. STEP TWO – READ:

See: I Timothy 4:13.
J. Frank Norris once stated, “There are three main methods of mastering
the contents of the Bible. The first thing is to read the Scriptures. Second,
read the Scriptures! Third, read the Scriptures!”
A serious Bible student will engender the habit of reading through the Bible
once (or twice) a year. This can be accomplished by reading 4 (or 8)
chapters a day. By beginning at Genesis, Esther, Isaiah, and Matthew, a
four-course spiritual meal (history, poetry, prophecy, and Gospel) can be
enjoyed.
It takes an average of about 70 hours to read the Bible aloud — 52 hours to
read the Old Testament, 18 hours to read the New Testament.
C. STEP THREE – MEDITATE:

See: Joshua 1:8; Psalm 39:3.
A particular verse or passage of the Bible should be dwelt upon throughout
a day. The mental habit of associating a verse of scripture with daily sights
and events will also help this process.

LECTURE 12
D. STEP FOUR – STUDY:

See: II Timothy 2:15.
Bible study and Bible reading are two different things, but both are
necessary.
Bible study involves the careful searching and comparing of scripture, using
sound hermeneutical principles — context, grammar, etc.
E. STEP FIVE – DO:

See: Psalm 119:67.
The kind of Bible study that produces only rapturous encounters with God
and no life action is incomplete. We must also walk in the truth — II John
4-6; III John 3,4.
A successful four-fold approach to Bible study is:
l ADMIT
Be willing to open your heart to the Word of God.
l SUBMIT
Accept what is written in the scriptures as a personal admonition.
l COMMIT
Hide the Word of God in your heart until it becomes part of your life
and experience.
l TRANSMIT
Pass on what you have received to others that they might also be
blessed.

LECTURE 12
NOTES

LECTURE 12
STUDY QUESTIONS
Bibliology — Lecture 1
1. Quote: John 5:39.
2. From whence do we derive the name “Bible?”
3. What is the meaning of the word “testament?”
4. What is the most significant title for the Holy Bible?
5. What is the root meaning of the word “scripture?”
6. Which is the “Word of God Chapter” in the Bible?
7. How many Books make up the English Bible?
8. Complete the saying: “The new is...
9. Approximately how many human writers did God use to record the words of scripture?
10. Give five names of various Bible writers and their occupations.
The Doctrine of the Scripture Page 101

STUDY QUESTIONS
11. List five specific locations where the Books of the Bible were written.
12. What was the approximate span of time (in years) in which the Bible was being written
down?
13. In what language was most of the Old Testament originally written?
14. What other ancient language was employed in the Old Testament original scriptures, and
where?
15. In what language was most of the New Testament originally written?
16. Words from what other language are used in the original New Testament scriptures?
17. What is the 3-fold division of the Old Testament as given by the Lord Jesus Christ in Luke
24:44?
18. List five symbols of the Word of God.
19. Give the one major theme of the entire Bible.
20. Give the “4 x 4 Construction” by which we divide our English Bible.

STUDY QUESTIONS
1. Define “revelation.”
2. Why is all revelation supernatural?
3. God has revealed Himself to mankind through what two means?
4. Give three ways in which God reveals Himself to all men in a general manner.
5. What is the witness of general revelation?
6. What is the effect of general revelation upon man?
7. Why is natural revelation alone inadequate?
8. Define special revelation.
9. Why is special revelation necessary?
10. What is the complete special revelation of God?
11. What do we mean when we say Biblical revelation is progressive?

STUDY QUESTIONS
LANDMARKS OF BAPTIST DOCTRINE©
12. Define “illumination.”
13. Does illumination affect inspiration? Why?
14. Give an example of where a Bible writer was fully illuminated and cognizant of what he was
writing.
15. Give an example of where a Bible writer knew he was recording God’s words, but did not
understand what he was writing.
16. Discuss illumination and the believer’s understanding of the scriptures.

STUDY QUESTIONS
1. Quote: II Peter 1:21.
2. Quote: II Timothy 3:16.
3. What are the two (human/divine) aspects of inspiration?
4. What is the sense of the word “moved” in II Peter 1:21?
5. What is the sense of the word “inspiration” in II Timothy 3:16?
6. Carefully define “inspiration” as it applies (doctrinally) to the Bible.
7. Explain what we mean by “confluent” inspiration.
8. What scripture reference teaches confluent inspiration?
9. What is meant by “verbal” inspiration?
10. Cite a scripture reference teaching verbal inspiration.
11. What is meant by “plenary” inspiration?

STUDY QUESTIONS
12. Cite a scripture reference teaching plenary inspiration.
13. What is meant by the term “inerrant” as it applies to the Word of God?
14. Cite a scripture reference proving Biblical inerrancy.
15. Explain the term “infallible” as it applies to the Word of God.
16. Distinguish between inerrancy and infallibility.
17. Give a scriptural proof of the statement: “What Scripture says, God says.”
18. Give three reasons why the Bible is invaluable.

STUDY QUESTIONS
1. Define a “prophet” in the Bible.
2. To what Old Testament Books did Daniel allude?
3. Give two examples showing how Israel reverenced the Old Testament scriptures.
4. With what common phrase do many of the Books of the Law evidence a direct claim to
inspiration?
5. With what common phrase do many of the Latter Prophets show a direct claim to
inspiration?
6. Approximately how many times does the phrase “thus saith the Lord” occur throughout the
Old Testament?
7. What was David’s great statement for the divine inspiration of his Biblical writings?
8. In what way does the New Testament attest to the inspiration of the Old Testament?
9. How many of the 24 Books of the Hebrew Old Testament are cited authoritatively in the New
Testament?
10. Give three Old Testament narratives referred to by the Lord Jesus Christ.

STUDY QUESTIONS
11. Complete the statement: “Christ and Christianity…
12. In what way did Jesus “pre-authenticate” the inspiration of the New Testament?
13. Give a New Testament reference referring to Paul’s epistles as “scripture.”
14. What other New Testament Book is quoted as scripture by Paul in I Timothy?
15. What is meant by “internal” and “external” evidence for the inspiration of the Bible?
16. What is the greatest internal evidence of the Bible’s inspiration?
17. What is the best external evidence of the Bible’s inspiration?
18. How does the unity of the Bible give evidence of inspiration?
19. How do some of the major doctrines of the Bible demonstrate its supernatural inspiration?
20. Cite three examples of external evidences for the inspiration of the Bible.

STUDY QUESTIONS
1. Give three statements concerning the Bible and its inspiration that reflect three major
theological positions.
2. Briefly explain the theory of “mechanical dictation.”
3. How would you refute the concept of a mechanical dictation?
4. What is meant by “conceptual inspiration?”
5. Give a scripture reference and teaching refuting conceptual inspiration.
6. Who becomes the authority when one believes in “partial inspiration?”
7. Give a scripture reference and teaching to refute the idea of partial inspiration.
8. In what way does the theory of “gracious inspiration” differ from the scriptural doctrine?
9. How do Bible-believing Baptist preachers sometimes mistakenly refer to the “gracious

inspiration” view when preaching about inspiration?
10. What view holds that the Bible is “inspired” when it is inspiring to men?

STUDY QUESTIONS
11. Explain how Neo-Orthodox concepts of inspiration make man the ultimate authority.

STUDY QUESTIONS
1. Explain the words “canon” and “canonicity” as they apply to the scriptures.
2. How does the process of canonization relate to the matter of the Bible’s divine, God-given,
authority?
3. State the four general tests usually applied to determine the canonicity of a Book.
4. What was the important enquiry concerning the writer of an Old Testament Book?
5. What was the important enquiry concerning the writer of a New Testament Book?
6. With which testament was the test of universal “acceptance” important?
7. What is meant by the word “apocrypha,” and what are “The Apocrypha?”
8. When and how was the Old Testament canonized?
9. What false theory about the canonization of the Old Testament is held by the Higher Critics?
10. Explain how the Lord Jesus Christ established the parameters of the Old Testament canon.
11. Name five Old Testament Books that were disputed by some Rabbis.

STUDY QUESTIONS
12. What is the general nature of “The Apocrypha?”
13. At what council were apocryphal books received into the Roman Catholic canon? Why?
14. Name one Roman Catholic doctrine that is supported only by the apocryphal writings.
15. Name three apocryphal books that are included in the Roman Catholic canon.
16. Give two arguments for the non-canonicity of the apocryphal books.
17. How and why did the canonization of the New Testament differ from the Old Testament?
18. Name five New Testament Books that did not enjoy immediate, universal acceptance.
19. What factors brought about the need to determine the New Testament canon?
20. When was the New Testament canon universally established?

STUDY QUESTIONS
1. Distinguish “credibility” and “canonization.”
2. How do we test the credibility of the Bible?
3. Give an example of the “every-day” biological accuracy of the Bible.
4. Give an example of the “every-day” astronomical accuracy of the Bible.
5. Give an example of the “every-day” geological or geophysical accuracy of the Bible.
6. How does the Bible express the laws of thermodynamics?
7. Cite some scientific verities mentioned in the Bible that were “discovered” by scientists later.
8. How do you explain the sometimes “non-scientific” language of the Bible?

STUDY QUESTIONS
9. List three areas in which archæology and the ancient records bear testimony to the credibility
of the Biblical narrative.
10. Give an example of an archæological discovery that has shed light on a disputed passage of
scripture.

STUDY QUESTIONS
1. Explain why there must be an absolute authority.
2. What is the position of the Roman Catholic ‘Church’ concerning the authority of the Bible?
3. From what other sources does Roman Catholic dogma claim its authority?
4. What does “ex-cathedra” mean?
5. Which religious denomination holds to the Augsburg Confession?
6. Which religious denomination holds to the Westminster Confession?
7. Which religious denomination holds to the Thirty-Nine Articles?
8. What is the difference between a creed and a statement of faith (insofar as Bible-believing
Baptists are concerned)?
9. What cult claims the Book of Mormon to be “Another Testament of Jesus Christ?”
10. What cult “guides” its members through its many publications and books?
11. Give three distinctive marks of a cult.

STUDY QUESTIONS
12. What do many charismatic and Pentecostal adherents hold up as authoritative?
13. What is the danger of letting your “conscience be your guide?”
14. How does a belief in the divine inspiration of the original scriptures (only) supplant the
authority of the Word of God?
15. What does “sola scriptura” mean?
16. Complete the statement: “The Bible does not declare everything there is to know…
17. What is the “mind of Christ?”
18. Why do Baptist churches accept only the New Testament as their rule of faith and practice?
19. Where do we find apostolic authority today?
20. Why is it important to “rightly divide” the Word of God?

STUDY QUESTIONS
1. Quote: Psalm 12:6,7.
2. What has become of the original autographs of the scriptures?
3. What does belief in the divine inspiration of the originals (only) give rise to?
4. Why is the doctrine of divine inspiration meaningless without the doctrine of divine
preservation?
5. Explain the doctrine of “divine preservation.”
6. Exactly what does God preserve?
7. Cite three scripture references proving the doctrine of divine preservation.
8. Explain how II Timothy 3:15,16 links “inspiration” and “preservation.”
9. What is the “logic” of the doctrine of divine preservation of the scriptures?
10. How can we show that divine preservation extends across the copying process?
11. How can we show that divine preservation extends across the translation process?

STUDY QUESTIONS
12. In what two ways has God preserved His Word?
13. Cite three ways in which Satan has sought to physically eradicate the Bible.
14. To which group of people did God commit the preservation of the Old Testament?
15. To whom did God commit the preservation of the New Testament?
16. In round figures, how many ancient New Testament manuscripts exist today?
17. Through what two streams did God preserve the text of the New Testament?
18. Give two names referring to the 90% of the existing ancient manuscripts of the New
Testament.
19. What is the “Masoretic Text?”
20. What is the “Textus Receptus?”

STUDY QUESTIONS
1. What are two common arguments leveled against the Authorized, King James Version in
support of more ‘modern’ versions?
2. Name the two key English Bibles that preceded the Authorized, King James Bible.
3. What was the “Millenary Petition?”
4. What was the “Hampton Court Palace Conference?”
5. Of what previous English translation was the Authorized Version essentially a revision?
6. Briefly explain the method of translation employed with the Authorized, King James Version.
7. What was the minimum number of times any given passage in the Authorized, King James
Version was independently scrutinized during the translation process?
8. What was the so-called “Third Rule” given to the translators?
9. What were the basic underlying texts used by the translators of the Authorized, King James
Version?

STUDY QUESTIONS
10. For what reason did the translators of the Authorized, King James Version use italicized
words?
11. Briefly explain the character and caliber of the translators of the Authorized, King James
Version.
12. In what year was the Authorized, King James Version first published?

STUDY QUESTIONS
1. What two basic questions should be asked of any version of the Bible?
2. Who was the original corrupter of the Word of God?
3. Who was responsible for much textual corruption of the Biblical text in the 3RD century A.D.?
4. Where was the great center of textual corruption during the early years of Christian history?
5. What did the Roman Emperor Constantine I request of Eusebius of Cæsarea?
6. What representatives of the Eusebio-Constantine Bibles exist today?
7. What was the Bible of the Dark Ages? Who translated this Bible, and from what text?
8. Name three influential uncial manuscripts.
9. What famous manuscript did Count Tischendorf discover, and where?
10. How does the “scarred text” theory pave the way for textual criticism?
11. How does the “textual families” theory weaken the witness of the Byzantine text?

STUDY QUESTIONS
12. Which two men devised a theory of New Testament manuscript evidence that ultimately
resulted in the different translations of the Bible we have today?
13. Refute the “oldest is best” theory of manuscript evidence.
14. Give three common characteristics of modern translations.
15. Name five popular modern versions of the Bible.
16. In what areas of fundamental doctrine do modern translations of the Bible exhibit either
weakness or bias?
18. Quote: II Peter 1:21.
19. Quote: II Timothy 3:16.
20. Quote: Psalm 12:6,7.

STUDY QUESTIONS
1. What are the three classes of men spoken of in I Corinthians?
2. What scripture reference commands the believer to study the Word of God?
3. Explain why a right relationship with God is essential in order to study the Bible.
4. Complete the statement: “Spirituality is not where you are…
5. What part does the Holy Spirit play in Bible study?
6. What two things must be avoided when it comes to Bible study?
7. What must be absent if we are to effectively study the Word of God?
8. Write out the model prayer of a Bible student.
9. About how long does it take to orally read the Bible completely through?

STUDY QUESTIONS
10. Give the “four-fold” approach to Bible study.

STUDY QUESTIONS
ASSIGNMENT # 1
The Doctrine of the Scriptures
Write papers on each of the following topics:
1. Why the Biblical doctrine of Divine Inspiration is one of the fundamental doctrines of the true
Christian faith.
2. Why the doctrine of Providential Preservation makes the doctrine of Divine Inspiration a
reality.
3. Internal evidences supporting the divine inspiration of the New Testament scriptures.
4. Archæological evidences attesting the trustworthiness of the Word of God.
Each essay should be between 500 and 750 words.
Each essay should make its point clearly, and be backed up with adequate scripture
reference.
[Papers should be typed, double-spaced, and inserted in a folder. All quotations must be
fully documented and credited.]
DUE DATE:

ASSIGNMENT
THE DOCTRINE OF
GOD
(Theology Proper)
1. The Concept of God ............................................................... 127

2. The Existence of God .............................................................. 131
3. The Essence of God ................................................................ 135
4. The Nature of God — His Natural Attributes ........................... 147
5. The Nature of God — His Moral Attributes .............................. 155
6. The Sovereignty of God .......................................................... 165
7. The Names and Titles of God .................................................. 181
THE CONCEPT OF GOD
“In the beginning God...” (Genesis 1:1). The Bible begins with the presupposition
that God exists, and does not offer philosophical arguments for His existence.
Theology Proper begins with two assumptions — that God exists, and that he has
revealed Himself to man. These assumptions are neither illogical nor fanciful.
They are both reasonable and evidential.
I. THE LOGIC OF A CONCEPT OF GOD

The fact of the existence of God is a “first truth.”
A “first truth” is knowledge that is intuitive. It is not derived from observation,
reading, or reflection. “Intuition” may be defined as knowing something without
having to be told.
Our belief in God is intuitive. It exists in all men (whether admitted or not), and
would exist even if it were possible from birth to allow the mind to develop apart
from the senses — sight, hearing, touch, taste, and smell.
The knowledge of God is the unique feature of man, who is a spiritual being,
possessing God consciousness. Such a knowledge is:
a. Universal — because all men manifest a belief in some “God.” Man

has a religious nature.
b. Necessary — because the mind of man is compelled by its very nature
to a recognition of God.
c. Prime — because such knowledge cannot be broken down into
other basic forms, or does not need to be proved by
other facts.
This intuitive concept of God can be developed and established by observation,

reflection, reason, and of course — revelation. However, it is independent of all
these. We would know there is a supreme being even if there was no Bible.
This “first truth” says that “God is,” and to some extent what God is.
Note: The scriptures assume this first truth. They assume God’s existence and
man’s intuition of this fact.
Genesis 1:1 — “In the beginning God created the heaven and the earth.”
Hebrews 11:6 — “But without faith it is impossible to please him: for he that
cometh to God must believe that he is, and that he is a rewarder of them that
diligently seek him.”
This “rational intuition” of God must be developed into a “factual presentation” of

God.
The Doctrine of God Page 127

LECTURE 1
II. FALSE CONCEPTS OF GOD

Belief in the existence of God as a “higher power” or “supreme being” is natural
and normal. However, from this point man’s understanding of God has deviated
from the truth because of “vain imaginations” (Romans 1:21), resulting in many
false concepts. Some of these are:
A. ATHEISM — “a” (negative), “theism” (belief in God)

Atheism is unnatural and abnormal because it is “a denial of the existence
of God.” It denies what is intuitive, and in most cases is really a fake or
suppressed assertion by people.
Atheism manifests itself in 3 ways:
1. Practical Atheism.
For various reasons many people have chosen to discard God from
their thinking and life.
2. Virtual Atheism.
People have adopted various philosophies (e.g. materialism or
communism) which require no belief in God.
3. Dogmatic Atheism.
Some people openly boast their denial of God’s existence — Romans
1:22; Psalm 14:1.
B. AGNOSTICISM:
The word comes from the Greek, “a”– ‘not,’ and “gnosko”– ‘I know,’ and
literally means “not knowing.” (The equivalent Latin word is “ignoramus.”)
Agnosticism affirms the impossibility of ever knowing the certainty of God.
It is a form of skepticism. Like atheism, this too is unnatural and abnormal.
Someone pointed out that the agnostic cannot find God for the same
reason a thief cannot find a policeman — he’s running away!
C. DEISM:
Born out of the 18TH Century “Enlightenment” or “Age of Reason,” deism
believes that God exists, but not as a personal God. It holds that God is
present in His creation only in His power — not in His being and nature.
Deism denies the need for (or the possibility of) special revelation, holding
that man’s reason is sufficient to know there is a ‘Higher Being.’
It is the “absentee God” theory; it sees God as some invisible clock maker
Who wound up the universe, then left it for man to run. It was revived by
the late 20TH century “God is dead” fad.
Many of the early humanists were in fact deists. Twentieth- and twenty-first-
century humanism places man at the center of the universe. Freemasonry
(with its “Divine Architect” god) is also a product of deism.
Page 128 The Doctrine of God

LECTURE 1
D. DUALISM:
This concept holds that there are two distinct and irreducible principles —
Good (God), and Evil (Satan). It not only teaches that both God and Satan
are co-eternal, but also that God is finite.
It is a Ying-Yang philosophy.
Persian Zoroastrianism is a form of dualism — as was the ancient Eastern
religion of Manichæanism. The Gnostic sects of early Christendom were
also dualistic.
E. PANTHEISM:
Pantheism is the belief that all finite things are divine. Its motto is “God,
otherwise Nature.” In other words, God is a tree, a rock, an animal. All
“nature” is God.
New-Age environmentalism is a present day example of pantheism. Its
“mother earth” concept is nothing more than the worship of things created.
Hinduism is also pantheistic, and for that reason holds that all life is sacred.
See: Romans 1:25.
Animism is the worship of objects — trees, rocks, etc., believing there are
spirits behind them. See: I Corinthians 10:19,20.
F. POLYTHEISM:
This is the belief in many (poly) gods. Many of the world’s religions are
polytheistic. The best example is Hinduism.
III. TRUE CONCEPTS OF GOD

A development of the “first truth” intuition of God by reason and revelation leads
us into a true concept of God. We may understand this by considering a series of
three steps:
A. Step 1 — Theism.
Theism is the belief in a personal, infinite God. Theism opposes atheism
and agnosticism, but does not necessarily exclude polytheism.
B. Step 2 — Monotheism.
This is an extension of theism into the belief of the existence of only one
personal, infinite God. While this is a Christian concept of God, it is also a
Jewish, Islamic, and Unitarian concept.
C. Step 3 — Triune Monotheism.

This form of monotheism declares the full, Biblical revelation of God — one
God existing co-equally, co-eternally, and co-essentially as three persons.
Our future studies will proceed from this point.

LECTURE 1
IV. “DEFINITIONS” OF GOD

The fact is, God cannot be defined. Our God is above definition. He is
incomprehensible, eternally and infinitely above the trite intellect of man.
Any attempted definition of God is anthropomorphic (i.e. it can only be put in
human terms, for a true definition of God is inexpressible in any language).
A. SCRIPTURAL DESIGNATIONS OF WHAT GOD IS:

There are four statements given in the Bible as to what God is:
1. God IS A Spirit— John 4:24.

“God is a Spirit: and they that worship him must worship him in spirit and in
truth.”
See also: Numbers 23:19.

This is a statement referring to His essence.
2. God IS Light — I John 1:5.

“God is light, and in him is no darkness at all.”
Since light is the opposite to darkness, this is a statement of His

holiness.
3. God IS Love — I John 4:8.

“He that loveth not knoweth not God; for God is love.”
This is a declaration of His love.
4. God IS A Consuming Fire — Hebrews 12:29.

“For our God is a consuming fire.”
Fire is symbolic of judgment. This is a statement of the righteousness

and justice of God. It also speaks of His jealousy — Deuteronomy 4:24.
B. THEOLOGICAL DESIGNATIONS OF GOD:
1. Westminster Shorter Catechism — Presbyterian.

“God is a Spirit, infinite, eternal, and unchangeable in His being,
wisdom, power, holiness, justice, goodness, and truth.”
2. A. H. Strong — Baptist.
“God is the infinite and perfect Spirit in Whom all things have their
source, support, and end.”
3. London Confession, 1644 (by seven Particular Baptist churches)

“That God is of Himself, that is, neither from another, nor of another,
nor by another, nor for another: But is a Spirit, Who as His being is of
Himself, so he gives being, moving, and preservation to all other things,
being in Himself eternal, most holy, every way infinite in greatness,
wisdom, power, justice, goodness, and truth.”

LECTURE 1
THE EXISTENCE OF GOD
Although the existence of God is a “first truth,” such a prime concept must be
established and developed.
There are three areas in which the intuitive knowledge of God can be developed:
a. By Reason — which establishes the existence of God.
b. By Revelation — which develops the existence of God.
c. By Reality — which confirms the existence of God.
I. THE EXISTENCE OF GOD ESTABLISHED BY REASON

The arguments from reason do not prove that God is — but they support the first
truth that God is (i.e., it may be shown, but not proved!).
There are eight arguments from reason which help to establish our intuitive belief
that God exists. (These arguments are probable — not demonstrative.)
A. THE ARGUMENT FROM UNIVERSAL BELIEF:

This is sometimes referred to as the a priori argument for the existence of
God.
The first truth intuition of God is universal. All men everywhere hold this
concept, because man is created in the image of God and possesses an
inherent God-consciousness.
“Because that which may be known of God is manifest in them ...” (Romans
1:19,20).
The fact that this IS universal supports the concept of a universal cause. If
only one man or one tribe had this knowledge it would mean little, but the
fact that people in the remotest corners of the world, untouched by
Christianity or western civilization also share such knowledge bears great
significance.
B. THE ARGUMENT FROM CAUSE AND EFFECT:

This is sometimes referred to as the cosmological argument for the
existence of God.
It is an accepted principle that everything must have a cause. Things don’t
just happen. As we look around the world and see its beauty, wonders, and
intricacies, reason brings us to the conclusion that there must be a cause.
Additionally, it is self-evident that the cause must be adequate to produce
the effect.
This argument for God’s existence:

LECTURE 2
1. Reveals Intelligence.
Man is intelligent, therefore his Cause must also be intelligent. Creation
is orderly — its Cause must also be orderly. (I Corinthians 14:33a.)
2. Reveals Personality.
Man has personality, therefore his Cause could not have been
impersonal. (Otherwise it would be like a hospital making humans!!)
3. Reveals Power.
We see great power in many aspects of creation. That power must have
had a Cause that is powerful, since energy comes from an energizer.
C. THE ARGUMENT FROM DESIGN:

This is sometimes referred to as the teleological argument for the
existence of God.
A clock requires not only a maker, but a designer and a purpose. In the
creation, we see design and purpose everywhere. For example, consider
the body of man:
“I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works;
and that my soul knoweth right well” (Psalm 139:14).
Psalm 104 has been called the “teleological Psalm.”
D. THE ARGUMENT FROM LIFE:

Man cannot make life. He may observe DNA, he may produce an in vitro
fertilization, he may engineer the genes, he may clone — but he cannot
create life. Life must therefore come from outside of man or nature. The
only Source of all life is God.
E. THE ARGUMENT FROM BEING:

This is sometimes referred to as the ontological argument for the
existence of God.
Man’s intuition of God (regardless of race, culture, religion, or geographic
location) is invariably that of an infinite, perfect being. Why? How could a
finite and imperfect man devise such a concept?
This must argue for the existence of such a being, for man by himself would
not have devised it.
F. THE ARGUMENT FROM MORALITY:

This is sometimes referred to as the anthropological argument for the
existence of God.
This argument says that because man is a mental, moral, and emotional
being, his Cause could be no less.
The question of universal morality (Romans 2:15) finds an answer in this
argument.

LECTURE 2
G. THE ARGUMENT FROM CONGRUITY:

If the key fits the lock, we have the right key. If the theory fits the facts, in all
probability we have the right theory.
No one has ever seen an electron. Yet the electrical and electronics
industries of the world operate very successfully on the theory that
electrons exist and that they move in certain defined ways.
Belief in a self existent, personal God is in harmony with all the facts in any
aspect and phenomena. When man removes God from the equation,
confusion and chaos always result. (It becomes like trying to repair an
automobile using a field-guide for bird watching!)
H. THE ARGUMENT FROM HISTORY:

Oliver Cromwell said, “History is but the record of God trampling beneath
His feet those who work in opposition to His purpose.”
In the rise and fall of nations, we see the hand of God moving.
“For promotion cometh neither from the east, nor from the west, nor from the south.
But God is the judge: he putteth down one, and setteth up another” — Psalm 75:6,7.
“For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider
his place, and it shall not be ... The Lord shall laugh at him: for he seeth that his day
is coming” — Psalm 37:10,13.
II. THE EXISTENCE OF GOD DEVELOPED BY

REVELATION
Scripture does not attempt to prove the existence of God — it assumes it!
(Hebrews 11:6).
The Bible asserts the existence of God, and declares the fact of universal intuition
(Romans 1:18-20).
Where reason will help establish the innate intuition, the Bible develops it and
reveals God to us as He really is.
Future lectures in this unit will begin from this point.
III. THE EXISTENCE OF GOD CONFIRMED BY REALITY

(EXPERIENCE)
Millions of people have experienced the reality of God in their own lives — far too
many for us to say there is NO God! Areas such as salvation and changed lives,
answered prayer, miracles, and divine wisdom and guidance all confirm what the
Bible says.
CAUTION: We do not say that our doctrine of God should be based in any
way upon personal experience. Doctrine must only be Bible
based!

LECTURE 2
In summary then:
“I know there is a God and that my intuition is correct because of what I see
(reason), what I read (revelation), and what I know (reality).”

LECTURE 2
THE ESSENCE OF GOD
By “essence” we mean the “substance” or “being” of God. This in fact is

incomprehensible, because God is different from anything we can grasp with our
finite (limited) minds. Consequently, the scriptures never discuss the being or
essence of God apart from His attributes, inasmuch as God is what He reveals
Himself to be.
I. THE ESSENCE OF GOD REVEALED IN JOHN 4:24

“God is a Spirit: and they that worship him must worship him in spirit and in truth.”
In this key passage, we note three things about God’s nature or essence:
Life Spirituality Personality
A. GOD IS LIFE:
John 4:24 states: “God IS...,” not, “God was...”
The very essence of God is life!
1. What Is Life?
“Life” cannot be properly defined. Since it is of the nature of God it is
incomprehensible. Life is not just “existence,” but that which embraces
relationship in activity.
Life is really an “intuition” — we can describe it, but not define it.
2. Other Scriptures Declare God Is Life.

“For as the Father hath life in himself; so hath he given to the Son to have life in
himself” — John 5:26.
“But the LORD is the true God, he is the living God, and an everlasting king...” —
Jeremiah 10:10a.
“And saying, Sirs, why do ye these things? We also are men of like passions
with you, and preach unto you that ye should turn from these vanities unto the
living God, which made heaven, and earth, and the sea, and all things that are
therein” — Acts 14:15.
3. Comparative Examples Show God To Be Living.

God is often compared to false gods by the fact that He is a living God.
e.g. Compare Jeremiah 10:10-16 with Habakkuk 2:18-20.

LECTURE 3
B. GOD IS SPIRIT (vs. Materialism).

The context of John 4:24 is important to the understanding of this scripture.
The woman of Samaria was actually asking Jesus where God was to be
found — at Jerusalem or at Gerizim? His answer was that God is unlimited
and omnipresent — He is a Spirit.
Note: The article “a” is omitted in several modern perversions of the

Bible (e.g. RSV, NRSV, NASB, NIV, CEB, NKJB, ESB, ISV).
This distinction, however, is important and the rendering in the
Authorized, King James Version is correct — God is A Spirit, in
distinction to all other spirits.
1. What Does this Involve ?

“Spirit” is in contrast to “matter.” This passage of scripture teaches:
a. God is Incorporeal (without body).
“Behold my hands and my feet, that it is I myself: handle me, and see; for a
spirit hath not flesh and bones, as ye see me have” — Luke 24:39.
b. God is Invisible (not seen).

“Who is the image of the invisible God...” — Colossians 1:15.
“Now unto the King eternal, immortal, invisible, the only wise God, be
honour and glory for ever and ever. Amen” — I Timothy 1:17.
See also: Romans 1:20; I Timothy 6:16.

c. God is Unlimited (not contained).
“Whither shall I go from thy spirit? or whither shall I flee from thy presence?”
— Psalm 139:7.
“But will God indeed dwell on the earth? behold, the heaven and heaven of
heavens cannot contain thee; how much less this house that I have
builded?” — I Kings 8:27.
2. Some Difficulties to be Explained.

Some would see apparent inconsistencies in the above explanation of
God as a Spirit.
a. A number of references to God in the Bible ascribe to Him feet
(Hebrews 1:10), fingers (Psalm 8:3), eyes (II Chronicles 16:9; Isaiah
59:1), hands (Numbers 11:23), arms (Deuteronomy 33:27), etc.
How then can we say He is incorporeal?
Answer: Such expressions of God are anthropomorphic.
This means that God represents Himself in human
terms (for our benefit!). It’s the only way we can think of
Him!
b. Other references tell us God was seen of men, yet John 1:18 says
no man can see God.

LECTURE 3
Answer: A Spirit can be manifested in visible form — e.g., the

dove-like figure at Jesus’ baptism, the Theophanies, etc.
It is the essence of God we cannot see.
3. What Does this Mean?
John 4:24 means that God is not apprehended through our senses (as
Charismatic practice seeks to do), but by our spirit.
We worship God in spirit and in truth.
a. In Spirit — as distinguished from a physical place or form.
John 4:20-21; Acts 7:48; 17:24-25.
b. In Truth — as distinguished from false conceptions resulting from
imperfect knowledge. John 4:22; 17:17; I John 4:6; Isaiah 8:20.
4. Other Scriptures Declare God to be Immaterial.

God forbade idolatry on the basis that no man had seen Him, neither
was He anything material.
“Take ye therefore good heed unto yourselves; for ye saw no manner of
similitude on the day that the LORD spake unto you in Horeb out of the midst of
the fire: Lest ye corrupt yourselves, and make you a graven image, the
similitude of any figure, the likeness of male or female, The likeness of any
beast that is on the earth, the likeness of any winged fowl that flieth in the air,
The likeness of any thing that creepeth on the ground, the likeness of any fish
that is in the waters beneath the earth: And lest thou lift up thine eyes unto
heaven, and when thou seest the sun, and the moon, and the stars, even all the
host of heaven, shouldest be driven to worship them, and serve them, which the
LORD thy God hath divided unto all nations under the whole heaven. But the
LORD hath taken you, and brought you forth out of the iron furnace, even out of
Egypt, to be unto him a people of inheritance, as ye are this day ... Take heed
unto yourselves, lest ye forget the covenant of the LORD your God, which he
made with you, and make you a graven image, or the likeness of any thing,
which the LORD thy God hath forbidden thee” — Deuteronomy 4:15-20,23.
C. GOD IS A PERSON (vs. Pantheism).

“They that worship HIM...” (not, “It!”). Personality may be described as
“self-consciousness” and “self-determination” (will).
Personality involves three things:
a. Intellect — power of thinking. “I KNOW.” e.g. Exodus 3:7.
b. Sensibility — power of feeling. “I FEEL.” e.g. Exodus 2:24-25.
c. Volition — power of willing. “I WILL.” e.g. Exodus 3:17.
God has Personality because:
1. He has Personal Names.

[See: page 181]
See, for example: Exodus 3:14; Psalm 23:1; Judges 6:24.

LECTURE 3
2 He Is Contrasted With “Dead” Idols.

See: Jeremiah 10:10-16.
3. He Is Addressed Using Personal Pronouns.

e.g. “Thee & Thou,” “He & Him.” e.g. John 17:3; Psalm 16:1,2.
Note: The use of “thee’s” and “thou’s” is part of the accurate
translating work done by the Authorized, King James
Version translators — all pronouns beginning with “T” are
singular, all pronouns beginning with “Y” (“ye,” “you,”
“yours,” etc.) are plural. Modern translations often ‘mess’
this feature up!
4. He Has The Characteristics Of Personality.

a. Grief — Genesis 6:6.
b. Anger — I Kings 11:9.
c. Jealousy — Deuteronomy 6:15.
d. Love — Revelation 3:19.
e. Hatred — Proverbs 6:16.
5. God is the “I AM” and the “I WILL.”

Exodus 3:14 — “And God said unto Moses, I AM THAT I AM: and he said, Thus
shalt thou say unto the children of Israel, I AM hath sent me unto you.”
“I AM”— implies “self-consciousness.”
Exodus 6:6-8 — “Wherefore say unto the children of Israel, I am the LORD, and I
will bring you out from under the burdens of the Egyptians, and I will rid you out
of their bondage, and I will redeem you with a stretched out arm, and with great
judgments: And I will take you to me for a people, and I will be to you a God: and
ye shall know that I am the LORD your God, which bringeth you out from under
the burdens of the Egyptians. And I will bring you in unto the land, concerning
the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give
it you for an heritage: I am the LORD.”
“I WILL”— implies “self-determination.”
6. He Has A Personal Relationship To The Universe.

a. He created it.
This requires interest.
b. He sustains it.
“Who being the brightness of his glory, and the express image of his
person, and upholding all things by the word of his power, when he had by
himself purged our sins, sat down on the right hand of the Majesty on high”
— Hebrews 1:3.
“And he is before all things, and by him all things consist” — Colossians
1:17.
This shows concern.

LECTURE 3
7. He Has A Personal Relationship With Man.

Man was created for fellowship with his Creator. Only two personalities
can have this kind of relationship. e.g. In salvation — a Father/child
relationship.
“Immortal, invisible God only wise,

In light inaccessible hid from our eyes,
Most blessed, most glorious, The Ancient of Days,
Almighty, victorious, Thy great Name we praise.
Great Father of glory, pure Father of light,

Thine angels adore Thee, all veiling their sight;
All praise we would render; O help us to see –
‘Tis only the splendor of light hideth Thee!” (1)
II. THE NATURE OF GOD — HIS UNITY

(vs. Polytheism, Dualism, Tritheism)
A. THE MEANING OF THE “UNITY” OF GOD:

By this we mean a “unity of essence” — not personality.
The fact that God is a Spirit (therefore uncontainable), and the fact that He
is omnipresent (everywhere), logically precludes the existence of more than
one God.
B. SCRIPTURE DECLARES THE UNITY OF GOD:

The Shema: “Hear, O Israel: The LORD our God is one LORD” — Deuteronomy 6:4.
“Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the
first, and I am the last; and beside me there is no God. And who, as I, shall call, and
shall declare it, and set it in order for me, since I appointed the ancient people? and
the things that are coming, and shall come, let them show unto them. Fear ye not,
neither be afraid: have not I told thee from that time, and have declared it? ye are
even my witnesses. Is there a God beside me? yea, there is no God; I know not any”
— Isaiah 44:6-8.
“I am the LORD, and there is none else, there is no God beside me: I girded thee,
though thou hast not known me” — Isaiah 45:5.
See also: John 17:3; I Corinthians 8:4; Ephesians 4:5,6; I Timothy 2:5.
1 Walter Chalmers Smith, 1824-1908

LECTURE 3
C. A NOTE CONCERNING THE SCRIPTURAL USE OF THE

WORD “ONE:”
The word “one” can be used in the sense of “compound unity.” For
example:
1. Two May Be One:

Genesis 2:24 — “Therefore shall a man leave his father and his mother, and
shall cleave unto his wife: and they shall be one flesh.”
2. Many May Be One:

Philippians 2:2 — “Fulfil ye my joy, that ye be likeminded, having the same love,
being of one accord, of one mind.”
Although this is not how the Bible teaches the doctrine of the Trinity, the
doctrine of the Unity of God neither violates nor contradicts the doctrine of
the Godhead.
III. THE NATURE OF GOD — THE TRINITY (vs.

Unitarianism)
A. THE UNITY OF GOD AND THE TRINITY OF GOD
CONTRASTED:
Unity = a unity of essence — ONE God!
Trinity = a tri-unity of personality — THREE Persons!
The doctrine of the Trinity is one that we can never fully comprehend — it is
to be believed because that is what the Bible teaches.
B. THE DOCTRINE OF THE TRINITY TAUGHT IN THE OLD

TESTAMENT:
1. Seen In The “Uni-plural” Name For “God .”
The Hebrew word translated “God” is “Elohim” which is a plural noun.
(Not that we have to be Hebrew scholars to know this fact.)
“And God said, Let us make man in our image, after our likeness: and let them
have dominion over the fish of the sea, and over the fowl of the air, and over the
cattle, and over all the earth, and over every creeping thing that creepeth upon
the earth” — Genesis 1:26.
2. Seen In The Appearances Of “The Angel Of The Lord .”

These so-called “Theophanies” are preincarnate manifestations of
God (Christ).
Carefully study Genesis 22:11,12,15,16 and compare with John
8:56,58.
See also: Genesis 16:7-10,13; 18:1,2,13-33; 19:24.

LECTURE 3
3. Seen In The Work Of The Holy Spirit.

For example:
“And the earth was without form, and void; and darkness was upon the face of
the deep. And the Spirit of God moved upon the face of the waters” — Genesis
1:2.
“But the spirit of the LORD came upon Gideon, and he blew a trumpet" — Judges
6:34.
C. THE DOCTRINE OF THE TRINITY IN THE NEW

TESTAMENT:
1. Seen In The “Great Commission” — Matthew 28:19.
The word “name” is singular.
2. Seen In The “Apostolic Benediction” — II Corinthians 13:14.
3. Seen At The Baptism Of Christ — Matthew 3:16,17.

The Son in the water, the Holy Spirit descending, the Father’s voice
from Heaven.
4. Seen In The Teachings Of Christ — John 14:16.

“I,” “The Father,” “Another Comforter.”
5. Seen In Paul’s Teachings — I Corinthians 12:4-6.

“Spirit,” “Lord,” “God.”
6. Seen In Considerations Of The Deity Of Christ And The Holy Spirit.

« A Father Who is God — Romans 1:7.
« A Son Who is God — Hebrews 1:8.
« A Spirit Who is God — Acts 5:3,4.
[This will be studied in greater detail in Unit 3 and Unit 4.]
Note: God’s workings among men (especially in salvation) may

be viewed as coming:
From the Father; By the Son; Through the Spirit.
This is also the case with prayer — Ephesians 2:18.
D. OBSERVATIONS CONCERNING THE TRINITY:
1. The Doctrine Does Not Mean Three Gods — Tritheism.

Remember: ONE God (in essence); THREE Persons.
2. The Bible Teaches Distinct Personalities.

The Father is not the Son; the Son is not the Spirit; etc. See: Hebrews
1:8; John 14:16.

LECTURE 3
E. ILLUSTRATIONS OF THE TRINITY:

A number of attempts have been made to illustrate what the Bible means
by the Trinity. Because such a doctrine is ultimately inexplicable to the
human mind, such attempts are often poor, always inadequate.
1. The Egg.
An egg consists of “shell,” “white,” and “yolk.” This illustration is
invalid because each component by itself is not an egg.
2. Human Relationships.
« I am a man.
« I am a father to my son.
« I am a son to my father.
Thus I am “3 in 1” — a man, a father, a son.
This illustration fails because it does not teach three persons, only three
relationships — and could well be used by cults such as Jehovah’s
Witnesses to actually explain away the Trinity.
3. Water — H2O.
This illustration comes closest to the truth. Water can exist in three
states — solid (ice), liquid, and gas (steam). It can exist in all three states
at one time — or, under the right conditions, as a single phase entity
(totally solid, total gaseous). Whatever the state, it is all the same
essence (H2O). Ice is H2O whether in the presence of water or vapor,
and so forth.
F. THE KEY SCRIPTURE ON THE TRINITY:

The clearest passage teaching the doctrine of the Trinity is the one least
used!
“For there are three that bear record in heaven, the Father, the Word, and the Holy
Ghost: and these three are one” — I John 5:7.
The doctrine of the Trinity is plainly taught here — but we are told IT
SHOULDN’T BE IN THE BIBLE TO BEGIN WITH!
e.g. The Scofield Reference Bible has a marginal note: “It is generally
agreed that v.7 has no real authority, and has been inserted.” (Page 1325)
All modern translations either omit the verse — or, like the RSV and the
NASB deceitfully divide verse 6 to create a verse 7.
Why? Because the verse is not found in the most ancient MSS — notably
Sinaiticus (À) and Vaticanus (B). These manuscripts are the darlings of the
textual critics, and provide much of the textual basis (New Testament) for
modern versions and translations.
This passage is referred to as the “Johannine Comma.”

LECTURE 3
Many Baptists have been deceived into shelving the verse — instead of
preaching it as the pure Word of God.
The student should note the following:
1. There is satisfactory manuscript evidence for the verse’s authenticity:

It is found in the Latin Vulgate, and therefore in a great many old Latin
manuscripts. For example, it is:
a. Found in mss. 61, the Montfort Manuscript.
b. Found in codex Ravianus (88 and 629).
c. Found in the Speculum (m).
d. Found in mss. r (Old Latin, 5TH Century A.D.).
e. Cited by Tertullian (160-230 A.D.).
f. Cited by Cyprian (200-258 A.D.).
g. Quoted by Priscillian (d.385).
h. Quoted by Cassiodorus (480-570 A.D.).
i. Used by several African Latin writers to defend the doctrine of the
Trinity against Arian Vandals, 5TH Century A.D.
From these facts, we conclude that the preservation of this passage

came through the Latin stream, rather than the Byzantine stream.
2. There are four possibilities as to why this passage is missing in many

manuscripts:
a. The passage was never there to begin with, but was deliberately
added by Trinitarians to support their doctrine. Hence it is not
found in most Greek manuscripts. (This is the standard Jehovah’s
Witness argument.)
b. The passage was never there to begin with, but was added by a
well-meaning scribe to clarify the Trinitarian interpretation of verse
8, who saw the “spirit” = Father, “water” = Spirit, and “blood” =
Son.
c. The passage was deliberately omitted by Unitarians (Arians) to
support their doctrine. Since most of the Christological
controversies raged in the East, this would account for the lack of
Greek manuscript witness.
d. The passage was accidentally omitted through a scribal error called
homoioteleuton — “mistakes of the eye due to verses with similar
endings.”
The internal evidence from I John supports the authority of the

disputed passage:

LECTURE 3
* John wrote his epistle near the end of the first century A.D. with the
purpose of warning against the gnostic heresies. See: 2:26; 4:1-3.
* Cerinthus was a noted Gnostic (contemporary with the apostle
John) who taught that Jesus was an ordinary man with whom the
supreme æon Logos united at his baptism and departed at his
death.
* The Docetists were a group of Gnostics who denied the reality of
the humanity of Christ.
* If the passage is kept in the text, then we have the witness of God,
verse 7, and the witness of men, verse 8. (cf. verse 9.) Verse 7 then
refutes the Cerinthian, for it declares the unity of three distinct
Persons in one essence, while verse 8 refutes the docetist by
acknowledging the real humanity of Jesus Christ. (cf. I John 1:1;
4:2; 5:6; John 19:34,35.)
3. The Evidence Of Greek Grammar Supports The Passage:

Perhaps the most convincing argument for the authority of this passage
is seen from the difficulty that arises with the passage’s grammatical
construction when the words are left out.
a. The words omitted by most translations are, “...in heaven, the
Father, the Word, and the Holy Ghost: and these three are one. And
there are three that bear witness in earth... ”
b. The mutilated verse then reads, “For there are three that bear
record ... the spirit, and the water, and the blood: and these three
agree in one.”
c. The Greek article “hoi” is masculine but the nouns “pneuma”
(spirit), “hudor” (water), and “haima” (blood), are all neuter in
gender. This would be a blatant error of Greek syntax — neuter
subjects do not take a masculine antecedent.
The usual answer to this difficulty is that the spirit, the water, and
the blood, are all personalized and therefore can have a masculine
article. However, this is not an answer either because the previous
person is “Spirit” in verse 6, and “pneuma” is neuter!
The right sense can only be made here when the disputed words
are kept in the Word of God. Only then does the masculine
numeral (treis — three), article (hoi), and participle (marturountes
— bear witness), relate to the masculine nouns “pater” (Father) and
“logos” (Word). Only then is the rule of Greek syntax: “The
masculines among the group control the gender over a neuter
connected with them” satisfied.
d. If the disputed words are omitted, the flow of words gives a
meaningless repetition from verse 6 to 8, and the passage seems
incomplete.

LECTURE 3
If the disputed words are omitted, the literal statement of verse 8

(“and the three to the one are”) begs the question, “who, or what,
one?” Without the disputed words in place, there is no antecedent.
e. If this passage was inserted by some Trinitarian to prove his belief,
why would he not use the standard Trinitarian formula, “Father,
Son, and Holy Ghost?” Why use the term “Word?”
For the reasons cited above, coupled with the doctrine of preservation, we
confidently conclude that I John 5:7 is genuine and has been providentially
preserved against the raging attacks of Gnostic and Arian heretics through
the early centuries of Christian history.
DOCTRINAL VERSE MEMORIZATION: — #5: John 4:24.
DOCTRINAL VERSE MEMORIZATION: — #6: I John 5:7.

LECTURE 3
— NOTES —

LECTURE 3
THE NATURE OF GOD — HIS NATURAL
ATTRIBUTES
Because finite man is incapable of comprehending the essence of an infinite

Being, God reveals or “explains” Himself through His attributes. The attributes of
God are defined as those essential, permanent, and distinguishing characteristics
which may be affirmed of His being.
For us, it is difficult to distinguish between the attributes and the essence of God.
Another definition states the attributes of God are “those perfections of His divine
being which are declared in scripture or are visibly exercised by Him in His works
of creation and redemption.”
There have been various attempts to classify the attributes of God. They generally
fall into two classifications: “natural and moral,” or “communicable and
incommunicable,” or “positive and negative,” or “absolute and relative.”
In our studies we will classify the divine attributes as natural (8) and moral (12).
The natural attributes of God are those which pertain uniquely and exclusively to
His very existence. They cannot be communicated to any other created being.
These attributes are His:
Unity
Trinity
Self-Existence
Omniscience
Omnipotence
Omnipresence
Eternality
Immutability
The previous lecture considered the Unity and the Trinity of God. This lecture will
concern itself with the remaining six natural attributes.
I. THE SELF-EXISTENCE OF GOD

It is not correct to say that God is the cause of Himself. The existence of God does
not have to be accounted for.
A. WHAT DO WE MEAN BY THE SELF-EXISTENCE OF

GOD?
We mean that God is absolutely independent of all else but Himself for the
continuity and perpetuity of His being.

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l God is “self-sustaining.”
l He is the first cause, Himself uncaused.
B. THE SELF-EXISTENCE OF GOD STATED:

“And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto
the children of Israel, I AM hath sent me unto you” — Exodus 3:14.
“...the Father hath life in himself” — John 5:26.
“O the depth of the riches both of the wisdom and knowledge of God! how
unsearchable are his judgments, and his ways past finding out! For who hath
known the mind of the Lord? or who hath been his counsellor? Or who hath first
given to him, and it shall be recompensed unto him again?” — Romans 11:33-35.
The Name Jehovah means “I AM that I AM,” or literally, “The self-existent

One.”
II. THE OMNISCIENCE OF GOD

This means that God is “all-knowing.”
The Bible teaches that God is all-knowing and absolutely perfect in knowledge:
“O the depth of the riches both of the wisdom and knowledge of God! how unsearchable
are his judgments, and his ways past finding out!” — Romans 11:33.
“Dost thou know the balancings of the clouds, the wondrous works of him which is perfect
in knowledge?” — Job 37:16.
“For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong
in the behalf of them whose heart is perfect toward him” — II Chronicles 16:9.
“For if our heart condemn us, God is greater than our heart, and knoweth all things” — I
John 3:20.
Omniscience is “infinity in relation to intelligence.”
A. GENERAL EXAMPLES OF GOD’S OMNISCIENCE:
1. It Is All-inclusive — “...and knoweth all things” — I John 3:20.
2. God Knows From Eternity Past That Which Shall Be Eternity Future.
“Known unto God are all his works from the beginning of the world” — Acts
15:18.
“Remember the former things of old: for I am God, and there is none else; I am
God, and there is none like me, Declaring the end from the beginning, and from
ancient times the things that are not yet done, saying, My counsel shall stand,
and I will do all my pleasure:” — Isaiah 46:9,10.
3. God Knows The Whole Plan Of The Ages And Man’s Part In It.
Ephesians 1:8-11.
B. PARTICULAR EXAMPLES OF GOD’S OMNISCIENCE:
1. God Knows All About His Creation.

Psalm 147:4; Matthew 10:29; Hebrews 4:13.

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2. God Knows Every Action Of Man.

Psalm 139:2; Proverbs 15:3.
3. God Knows Every Word Ever Spoken.

“For there is not a word in my tongue, but, lo, O LORD, thou knowest it
altogether” — Psalm 139:4.
4. God Knows Every Thought.

Psalm 94:11; 139:1; I Chronicles 28:9.
5. God Knows Every Sorrow.

“And the LORD said, I have surely seen the affliction of my people which are in
Egypt, and have heard their cry by reason of their taskmasters; for I know their
sorrows” — Exodus 3:7.
Note: More discussion about God’s omniscience is covered in Lecture 6.
III. THE OMNIPOTENCE OF GOD

This means that God is “all-powerful.”
This attribute refers to God’s unlimited power by which He can bring everything
to pass which He wills. It does not mean He can do (or does) anything contrary to
His will — if this were so, He would not be omnipotent, but impotent!
Omnipotence is “infinity in relation to energy.”
A. THE FACT OF GOD’S OMNIPOTENCE STATED:

“But Jesus beheld them, and said unto them, With men this is impossible; but with
God all things are possible” — Matthew 19:26.
“I know that thou canst do every thing” — Job 42:2.
“Is any thing too hard for the LORD?” — Genesis 18:14.
“Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power
and stretched out arm, and there is nothing too hard for thee” — Jeremiah 32:17.
“Lift up your eyes on high, and behold who hath created these things, that bringeth
out their host by number: he calleth them all by names by the greatness of his might,
for that he is strong in power; not one faileth” — Isaiah 40:26.
B. EXAMPLES OF GOD’S OMNIPOTENCE IN NATURE:
1. God’s Creative Power — Genesis 1:1; Hebrews 11:3.
2. God’s Sustaining Power — Colossians 1:17.
3. God’s Controlling Power — Psalm 107:25-29; Nahum 1:5,6.
C. EXAMPLES OF GOD’S OMNIPOTENCE IN HUMAN

EXPERIENCE:
1. Joseph.
Genesis 39:2,3,21 — power to change circumstances.

LECTURE 4
2. Nebuchadnezzar.
Daniel 4:19-33 — power to change appearance.
3. Daniel.
Daniel 6:22 etc. — power to shut mouths.
4. Pharaoh.
Exodus 7:1-5 &c. — power over the elements.
5. Nations.
Psalm 75:6,7 — power over human events.
D. EXAMPLES OF GOD’S OMNIPOTENCE IN THE SPIRIT

REALM:
1. Holy Angels Are Under His Control — Daniel 4:35b.
2. He Has Power Over Satan And Evil Spirits — Job 1:12.
E. GOD IS IN CONTROL OF HIS OWN POWER:

God may not always do what He is capable of doing. e.g. Daniel 3:17,18.
“If it be so, our God whom we serve is able to deliver us from the burning fiery
furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto
thee, O king, that we will not serve thy gods, nor worship the golden image which
thou hast set up.”
If He was bound to do all that He could all of the time, His power would not
be under His control.
IV. THE OMNIPRESENCE OF GOD

This means God is “everywhere present.” It does not mean that God is
everything (Pantheism) — because He is a Spirit, not something material.
It has been asked, “Where is God?” Where is He not? God is immense!
Omnipresence is “infinity in relation to space.”
A. THE FACT OF GOD’S OMNIPRESENCE STATED:

“Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I
ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.
If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even
there shall thy hand lead me, and thy right hand shall hold me” — Psalm 139:7-10.
“God that made the world and all things therein, seeing that he is Lord of heaven and
earth, dwelleth not in temples made with hands; Neither is worshipped with men’s
hands, as though he needed any thing, seeing he giveth to all life, and breath, and
all things; And hath made of one blood all nations of men for to dwell on all the face of
the earth, and hath determined the times before appointed, and the bounds of their
habitation; That they should seek the Lord, if haply they might feel after him, and find
him, though he be not far from every one of us: For in him we live, and move, and

LECTURE 4
have our being; as certain also of your own poets have said, For we are also his
offspring” — Acts 17:24-28
“...lo, I am with you alway, even unto the end of the world. Amen” — Matthew
28:20b.
“Am I a God at hand, saith the LORD, and not a God afar off? Can any hide himself in
secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth?
saith the LORD” — Jeremiah 23:23,24.
“The eyes of the LORD are in every place, beholding the evil and the good” —
Proverbs 15:3.
“Neither is there any creature that is not manifest in his sight: but all things are naked
and opened unto the eyes of him with whom we have to do” — Hebrews 4:13.
God’s center is everywhere, His circumference nowhere.
B. THE OMNIPRESENCE OF GOD QUALIFIED:

God is not everywhere in the same sense. He is manifestly present in some
places in a way in which He is not present in other places. For example:
1. The Father is especially present in Heaven.
2. The Son was present in Palestine, and is now present in Heaven.
3. God the Holy Spirit is the present Representative of the Godhead
throughout the Earth.
4. God’s presence is especially manifested in His churches —
Ephesians 2:21,22; I Corinthians 3:16; I Timothy 3:15; I Peter 2:5.
5. God inhabits the praises of His people — Psalm 22:3.
6. God’s presence is especially manifest during times of prayer —
Matthew 18:19,20.
C. THE PRACTICAL INFERENCES OF GOD’S

OMNIPRESENCE:
1. Comfort — Hebrews 13:5b.
2. Warning — Genesis 16:13.
D. GOD IS IMMENSE:
By this we mean that God’s nature is without extension; it has intensity
without extension; it is subject to no limitations of space, and contains in
itself the cause of space.
“But will God indeed dwell on the earth? behold, the heaven and heaven of heavens
cannot contain thee; how much less this house that I have builded?” — I Kings 8:27.
“Can any hide himself in secret places that I shall not see him? saith the LORD. Do
not I fill heaven and earth? saith the LORD” — Jeremiah 23:24.
“Whither shall I go from thy spirit? or whither shall I flee from thy presence?” —
Psalm 139:7.
“Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where
is the house that ye build unto me? and where is the place of my rest?” — Isaiah
66:1.

LECTURE 4
V. THE ETERNALITY OF GOD

This means that God is eternal — without beginning or end.
This attribute is “infinity in relation to time.”
A. WHAT IS “ETERNITY?”
Eternity means infinite duration. In the Word of God it has three meanings:
1. Figurative — denoting antiquity.
2. Limited — denoting endless existence with a beginning. This is the

case for man. Everlasting life has a beginning but no end.
3. Literal — denoting endless existence with no beginning. This only
refers to God. Eternal life has no beginning and no end.
B. THE ETERNALITY OF GOD STATED:
1. In The Scriptures.
“And Abraham ... called there on the name of the LORD, the everlasting God” —
Genesis 21:33.
“Art thou not from everlasting, O LORD my God, mine Holy One?” — Habakkuk
1:12.
“Before the mountains were brought forth, or ever thou hadst formed the earth
and the world, even from everlasting to everlasting, thou art God” — Psalm
90:2.
“I said, O my God, take me not away in the midst of my days: thy years are
throughout all generations. Of old hast thou laid the foundation of the earth: and
the heavens are the work of thy hands. They shall perish, but thou shalt endure:
yea, all of them shall wax old like a garment; as a vesture shalt thou change
them, and they shall be changed: But thou art the same, and thy years shall
have no end” — Psalm 102:24-27.
“Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I
am the first, and I am the last; and beside me there is no God” — Isaiah 44:6.
“For thus saith the high and lofty One that inhabiteth eternity, whose name is
Holy; I dwell in the high and holy place, with him also that is of a contrite and
humble spirit, to revive the spirit of the humble, and to revive the heart of the
contrite ones” — Isaiah 57:15.
God is said to possess immortality — I Timothy 1:17; 6:16. This means

He is not subject to death or cessation. There was never a time when
God did not exist, nor will there ever be a time when He ceases to exist
— Isaiah 43:10.
2. In The Name Of God (Jehovah.)

Exodus 3:14 — “I AM.” See also: Revelation 1:8.

LECTURE 4
VI. THE IMMUTABILITY OF GOD

This means that God is “unchangeable.” It is that perfection of God whereby
He is completely and fully perfect in all His being and attributes, and thereby,
ultimately unchangeable.
A. THE IMMUTABILITY OF GOD STATED:

“For I am the LORD, I change not” — Malachi 3:6.
“And also the Strength of Israel will not lie nor repent: for he is not a man, that he
should repent” — I Samuel 15:29.
“God is not a man, that he should lie; neither the son of man, that he should repent:
hath he said, and shall he not do it? or hath he spoken, and shall he not make it
good?” — Numbers 23:19.
“They shall perish, but thou shalt endure: yea, all of them shall wax old like a
garment; as a vesture shalt thou change them, and they shall be changed: But thou
art the same, and thy years shall have no end” — Psalm 102:26,27.
“Every good gift and every perfect gift is from above, and cometh down from the
Father of lights, with whom is no variableness, neither shadow of turning” — James
1:17.
“Jesus Christ the same yesterday, and to day, and for ever” — Hebrews 13:8.
“Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the
Creator of the ends of the earth, fainteth not, neither is weary? there is no searching
of his understanding” — Isaiah 40:28.
B. GOD IS THE “I AM!”

He is not the “I Was.”
All change must of necessity be for better or worse: God cannot change for
the better since He is perfect, neither can He change for the worse. He can
never be wiser or more holy than He is.
C. THE “REPENTANCE” OF GOD:

If God cannot change, why does the Bible say God repents? (See: Genesis
6:6,7; Exodus 32:14; Deuteronomy 32:36; Judges 2:18; I Samuel
15:11,35; II Samuel 24:16; I Chronicles 21:15; Psalm 135:14; Jeremiah
15:6; 26:13,19; Joel 2:13,14; Amos 7:3,6; Jonah 3:9,10; 4:2.)
The meaning of repentance is, “a change of mind resulting in a change of
action.” This being the case, is there a contradiction between these
scriptures and Numbers 23:19?
The answer to this is two-fold:
1. God’s Repentance Is Anthropomorphic.

The word “repent” means ‘a change of mind resulting in a change of
course,’ and does not always have to do with sin and salvation. In the
Bible, God uses a human action to describe what He is about to do in
order that we might understand the Infinite.

LECTURE 4
2. God’s Repentance Is Always In Consonance With His Attributes.

It could be (accurately) said that God ‘repents’ every time a sinner calls
upon the Lord Jesus Christ for salvation. The unchangeable holiness of
God demands that sin be punished — the unchangeable love of God
saves the sinner who repents and believes. In Christ, both God’s
holiness and love are satisfied.
However: if God ever decided to allow an unwashed sinner to enter
Heaven — or, for that matter, decided to send a blood-washed saint to
hell — such change of mind (repentance) would be contrary to His
attributes!
The reason God repented about destroying Nineveh (Jonah 3:9,10)
was because they repented. Therefore God’s change of mind was in
harmony with His unchanging grace.

LECTURE 4
THE NATURE OF GOD — HIS MORAL
ATTRIBUTES
The moral attributes of God are those which are relative to man, i.e. those which
are revealed in God’s relationship with man. (As noted in the previous lecture, the
natural attributes of God are those which pertain to His very existence.)
There are 12 moral attributes, and these are grouped into three categories:
Holiness Love Truth (Veracity)

Justice Mercy Wisdom
Righteousness Grace
Wrath Patience
Goodness
Faithfulness
To some extent, these attributes are “communicable” — i.e. man in his

relationship with God may exhibit these attributes himself. (The natural attributes
are non-communicable.)
I. THE HOLINESS OF GOD

This is without doubt the greatest or most exalted attribute of God.
It has been termed the EMPHATIC ATTRIBUTE — the one which God would
have us most remember Him by.
The Holiness of God is the “attribute of attributes!”
“Power is in His arm, omniscience His eye, mercy His bowels, eternity His
duration; but holiness is His beauty.”
Holiness transcends and determines all other attributes.
A. THE MEANING OF THE WORD “HOLINESS:”

The word “holiness,” like “sanctification,” means to be “set apart.” God is
infinitely set apart from sin, Himself being infinitely perfect in all things.
Note: It is not God’s will to be holy — it is His nature!
B. DEMONSTRATIONS OF GOD’S HOLINESS:
1. Abraham — Genesis 15:17.
2. Moses — Exodus 3:2-6.

LECTURE 5
3. Isaiah — Isaiah 6:1-4.
4. Ezekiel — Ezekiel 1:4-28.
5. Daniel — Daniel 7:9,10.
6. John — Revelation 1:12-15.
Note: Fire is a symbol of holiness.
Note: Observe the reaction of each of these men when faced with a
realization of God’s holiness.
C. THE SCRIPTURAL FACT OF GOD’S HOLINESS:

“God is more often styled Holy than Almighty.”
1. In General Terms.
See: Psalm 5:4; 30:4; 47:8; 89:35; 99:9; 110:3; 145:17; Habbakuk
1:13; Exodus 15:11; Isaiah 57:15; I John 1:5; Revelation 15:4; etc.
2. A Holy Trinity.
a. A “Holy” Father — John 17:11.
b. A “Holy” Son — Acts 3:14.
c. A “Holy” Spirit — Ephesians 4:30.
D. MANIFESTATIONS OF GOD’S HOLINESS:
1. In A Hatred Of Sin — Habbakuk 1:13; Job 34:10; Proverbs 6:16.
2. In A Delight Toward That Which Is Holy — Proverbs 15:9.
3. In A Separation From Sinners — Isaiah 59:1,2.

There is a great chasm between God and the unsaved man.
4. In His Works — Psalm 145:17.
5. In His Law — Romans 7:12.

The law of God forbids sin in all of its modifications: in its most refined
as well as its grossest forms; the intent of the mind as well as the
pollution of the body; the secret desire as well as the overt act.
6. In The Cross Of Christ.

Wondrously, yet most solemnly does the atonement display God’s
infinite holiness and atonement of sin.
“Not all the vials of judgment that have or shall be poured out upon the
wicked world, nor the flaming furnace of a sinner’s conscience, nor the
irreversible sentence pronounced against the rebellious demons, nor

LECTURE 5
the groans of the damned creatures, give such a demonstration of

God’s hatred of sin, as the wrath of God let loose upon His Son. Never
did divine holiness appear more beautiful and lovely than at the time
our Savior’s countenance was most marred in the midst of His dying
groans. This Himself acknowledges in Psalm 22. When God had turned
His smiling face from Him, and thrust His sharp knife into His heart,
which forced that terrible cry from Him, “My God, My God, why hast
Thou forsaken Me?” He adores this perfection — Thou art holy.” (1)
E. THE APPLICATIONS OF GOD’S HOLINESS:
1. Because God is Holy — the utmost reverence becomes our approach

to Him — Hebrews 12:28,29; Exodus 3:5; Joshua 5:13-15; Psalm
89:7; 99:5.
2. Because God is Holy — acceptance by Him on the grounds of creature
doings is utterly impossible. Why? See: Isaiah 64:6 and Hebrews 9:22.
We can only be accepted by God in Christ — Ephesians 1:6.
3. Because God is Holy — our utmost desire should be to be conformed
to Him — I Peter 1:15-16.
“O Worship the LORD in the beauty of holiness,

Bow down before Him, His glory proclaim;
With gold of obedience, and incense of lowliness,
Kneel and adore Him, the LORD is His Name.” (2)
II. THE RIGHTEOUSNESS OF GOD
A. THE MEANING OF GOD’S RIGHTEOUSNESS:

The righteousness of God is a manifestation of His holiness.
God’s righteousness has been termed “legislative holiness.” This attribute
reveals God’s love of holiness, and is the imposing of righteous laws and
demands.
All God’s requirements of man are absolutely righteous. His holiness
demands righteous laws.
B. THE SCRIPTURAL FACT OF GOD’S RIGHTEOUSNESS:

“Gracious is the LORD, and righteous; yea, our God is merciful” — Psalm 116:5.
“The LORD is righteous in all his ways, and holy in all his works” — Psalm 145:17.
a
See also: Jeremiah 12:1; John 17:25 ; etc.
1 S. Charnock — quoted in Pink, A. W. The Attributes of God: Reiner: pp. 37,38.

2 John S. Monsell, 1811-1875

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C. THE MANIFESTATION OF GOD’S RIGHTEOUSNESS:
1. God Loves Righteousness And Hates Sin.

“For the righteous LORD loveth righteousness; his countenance doth behold the
upright” — Psalm 11:7.
“These six things doth the LORD hate: yea, seven are an abomination unto him”
— Proverbs 6:16.
2. God’s Righteousness Means He Does Right.

“Shall not the Judge of all the earth do right?” — Genesis 18:25e.
III. THE JUSTICE OF GOD

The Justice of God is that perfection whereby He cannot look upon sin. His
holiness demands right judgments.
Justice is the execution of righteousness, and has been termed “judicial holiness.”
A. THE SCRIPTURAL FACT OF GOD’S JUSTICE:

Psalm 97:2; Zephaniah 3:5; Deuteronomy 32:4; Micah 6:8; etc.
B. THE MANIFESTATIONS OF GOD’S JUSTICE:

God is just in:
1. Punishing Unrighteousness.
Every sin MUST, and will be punished — Romans 6:23; Daniel
9:11-16; II Thessalonians 1:8,9; Romans 2:9; 12:19; Matthew 7:23.
2. Forgiving Those Who Trust Christ.

Justice has been done in that the penalty for sin has been paid in full by
Christ. God would be unjust if He required the believer to pay anything
further — I John 1:9; Romans 3:25,26.
3. Keeping His Word And His Promises — Nehemiah 9:7,8.
4. Delivering And Vindicating His People — Psalm 103:6.
5. Rewarding The Righteous — II Timothy 4:8; Hebrews 6:10; 11:26.
IV. THE WRATH OF GOD

The wrath of God is His eternal detestation of all unrighteousness. It is “holiness
stirred into activity.”
Holiness demands right acts and attitudes.
“God judgeth the righteous, and God is angry with the wicked every day” — Psalm 7:11.
“He that believeth on the Son hath everlasting life: and he that believeth not the Son shall
not see life; but the wrath of God abideth on him” — John 3:36.
“For the wrath of God is revealed from heaven against all ungodliness and
unrighteousness of men, who hold the truth in unrighteousness” — Romans 1:18.

LECTURE 5
V. THE LOVE OF GOD
A. THE MEANING OF GOD’S LOVE:

Love is that attribute by which God is eternally moved to self-
communication.
“Love is that attribute of God by which He is inclined to seek the highest
good for His creatures, and the communication of Himself to them
regardless of the sacrifice involved.” (3)
B. THE SCRIPTURAL FACT OF GOD’S LOVE:

John 3:16; I John 3:16; 4:8,16; Matthew 5:45; etc.
C. THE OBJECTS OF GOD’S LOVE:
1. His Son — Matthew 3:17; John 5:20; John 17:23,24.
2. The Believer — John 16:27.
3. The Sinner — John 3:16; Romans 5:8.
D. THE MANIFESTATIONS OF GOD’S LOVE:
1. In Christ’s Sacrifice On The Cross — John 3:16; Romans 5:8.
2. In Offering Full And Complete Pardon — Isaiah 55:7.
3. In Ministering To His Own — Deuteronomy 32:9-12.
4. In Chastening His Children — Hebrews 12:6-11.
5. In His Co-affliction With The Oppressed — Isaiah 63:9.
E. THE QUALITY OF GOD’S LOVE:
1. It Is Complacent — Zephaniah 3:17.

“The LORD thy God in the midst of thee is mighty; he will save, he will rejoice
over thee with joy; he will rest in his love, he will joy over thee with singing.”
2. It Is Compassionate — Isaiah 63:9.
3. It Is Affectionate — John 17:23.
4. It Is Benevolent — Luke 6:35.
5. It Is Merciful — Isaiah 55:7.
6. It Is Uninfluenced — Deuteronomy 7:7,8; I John 4:19.
3 Bancroft, E. H. Elemental Theology. Grand Rapids, Michigan: Zondervan 1977: pg.98

LECTURE 5
7. It Is Eternal — Ephesians 1:4,5; Jeremiah 31:3.
8. It Is Infinite — Ephesians 3:19.
9. It Is Immutable — John 13:1; Romans 8:35-39; Song 8:6,7.
10. It Is Holy.
“God’s love is not regulated by caprice, passion, or sentiment, but by
principle. God will not wink at sin (Hebrews 12:6). His love is pure,
unmixed with any maudlin sentimentality.” (4)
VI. THE MERCY OF GOD

This attribute is most frequently mentioned in the Old Testament. It is an act of the
Love of God.
A. THE MERCY OF GOD DEFINED:

Mercy is the negative aspect of love. It means the removal or the
withholding of a just penalty.
“God’s mercy is a holy mercy — which knows how to pardon sin, not to
protect it.”
God may be merciful, but He must be holy.
B. THE SCRIPTURAL FACT OF GOD’S MERCY:

“The LORD is merciful and gracious, slow to anger, and plenteous in mercy” —
Psalm 103:8.
“But God, who is rich in mercy, for his great love wherewith he loved us” —
Ephesians 2:4.
“And his mercy is on them that fear him from generation to generation ... To perform
the mercy promised to our fathers, and to remember his holy covenant” — Luke
1:50,72.
“Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies,
and the God of all comfort” — II Corinthians 1:3.
“Not by works of righteousness which we have done, but according to his mercy he
saved us, by the washing of regeneration, and renewing of the Holy Ghost” — Titus
3:5.
4 Pink, A. W. The Attributes of God: Reiner: pg. 73.

LECTURE 5
VII. THE GRACE OF GOD

This attribute is most frequently mentioned in the New Testament.
A. THE MEANING OF GRACE:

Grace means “unmerited, or undeserved favor.”
God’s
Riches
At
Christ’s
Expense
“Grace is any move of God toward man.” (5)
B. GRACE AND MERCY CONTRASTED:
1. Grace = receiving what we do not deserve — i.e. Heaven.
2. Mercy = not receiving what we do deserve — i.e. Hell.
C. THE SCRIPTURAL FACT OF THE GRACE OF GOD:

“To the praise of the glory of his grace, wherein he hath made us accepted in the
beloved. In whom we have redemption through his blood, the forgiveness of sins,
according to the riches of his grace” — Ephesians 1:6,7.
“That in the ages to come he might show the exceeding riches of his grace in his
kindness toward us through Christ Jesus. For by grace are ye saved through faith;
and that not of yourselves: it is the gift of God: Not of works, lest any man should
boast” — Ephesians 2:7-9.
“For the grace of God that bringeth salvation hath appeared to all men” — Titus 2:11.
“But after that the kindness and love of God our Saviour toward man appeared, Not
by works of righteousness which we have done, but according to his mercy he
saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which
he shed on us abundantly through Jesus Christ our Saviour; That being justified by
his grace, we should be made heirs according to the hope of eternal life” — Titus
3:4-7.
D. THE SCOPE OF THE GRACE OF GOD:

For the believer, everything he is and does is by the grace of God.
1. Saved By Grace — Ephesians 2:8,9; Romans 3:24.
2. Living By Grace — Titus 2:11,12.
3. Kept By Grace — II Corinthians 12:9.
5 Vance, L.M. The Other Side of Calvinism. Pensacola, Florida: Vance Publications,
1991: pg.111

LECTURE 5
VIII. THE PATIENCE OR LONGSUFFERING OF GOD

Patience is the power of control God exercises over Himself.
“The LORD is slow to anger, and great in power, and will not at all acquit the wicked: the
LORD hath his way in the whirlwind and in the storm, and the clouds are the dust of his
feet” — Nahum 1:3.
God is longsuffering — II Peter 3:9; Romans 2:4.

God is slow to anger — Nehemiah 9:17.
IX. THE GOODNESS OR LOVINGKINDNESS OF GOD

This attribute respects the perfection of God’s nature — a perfection whereby
God manifests His care and concern for the believer.
“He that spared not his own Son, but delivered him up for us all, how shall he not with
him also freely give us all things?” — Romans 8:32.
“For the Father himself loveth you, because ye have loved me, and have believed that I
came out from God” — John 16:27.
The word “God” is derived from the Anglo-Saxon words, “THE GOOD.” All that
emanates from God is good; everything about Him is good.
“Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been
ever of old” — Psalm 25:6.
“Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth
continually” — Psalm 52:1.
For example:
A. GOD’S CREATION IS GOOD — Genesis 1:31.
B. GOD’S LAW IS GOOD — Nehemiah 9:13.
C. GOD’S PROVIDENCE IS GOOD — Psalm 23:6; Ezra 8:18;

Psalm 84:11; Romans 2:4.
D. GOD’S WORD IS GOOD — I Kings 8:56.
E. GOD’S WILL IS GOOD — Romans 12:2.

etc.
X. THE FAITHFULNESS OF GOD

This attribute stems from the immutability of God. Because God is unchanging,
He must be faithful.
A. THE SCRIPTURAL FACT OF GOD’S FAITHFULNESS:

“It is of the LORD’S mercies that we are not consumed, because his compassions
fail not. They are new every morning: great is thy faithfulness” — Lamentations
3:22-23.

LECTURE 5
See also: Deuteronomy 7:9; Isaiah 11:5; Psalm 36:5; II Timothy 2:13;
Hebrews 10:23; II Corinthians 1:20; James 1:17; I Peter 4:19; etc.
B. THE SCOPE OF GOD’S FAITHFULNESS:
1. In Prophecy — II Peter 1:19.
2. In Preservation — I Corinthians 1:9; I Thessalonians 5:24.
3. In Forgiveness — I John 1:9.
C. THE COMFORT OF GOD’S FAITHFULNESS:

Knowing (and believing) God is faithful will:
1. Keep us from worry.
2. Keep us from complaining.
3. Give us great confidence.
“Great is Thy faithfulness, O God my Father,

There is no shadow of turning with Thee;
Thou changest not, Thy compassions, they fail not;
As Thou hast been Thou forever wilt be.
Great is Thy faithfulness! Great is Thy faithfulness!

Morning by morning new mercies I see;
All I have needed Thy hand hath provided;
Great is Thy faithfulness, Lord, unto me! (6)
XI. THE VERACITY OR TRUTHFULNESS OF GOD

God is eternally True.
“God is not a man, that he should lie; neither the son of man, that he should repent: hath he
said, and shall he not do it? or hath he spoken, and shall he not make it good?” — Numbers
23:19.
“For the word of the LORD is right; and all his works are done in truth” — Psalm 33:4.
“I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for
thy truth: for thou hast magnified thy word above all thy name” — Psalm 138:2.
“God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be
justified in thy sayings, and mightest overcome when thou art judged” — Romans 3:4.
6 Thomas O. Chisholm, 1866

LECTURE 5
“In hope of eternal life, which God, that cannot lie, promised before the world began” —
Titus 1:2.
“That by two immutable things, in which it was impossible for God to lie, we might have a
strong consolation, who have fled for refuge to lay hold upon the hope set before us” —
Hebrews 6:18.
“And I saw heaven opened, and behold a white horse; and he that sat upon him was called
Faithful and True, and in righteousness he doth judge and make war” — Revelation 19:11.
This means that God’s Word is not only true, but abiding. Nothing has, or will be
contradicted. God will always keep His Word. To deny His Word is to deny
Himself (Psalm 138:2). See: Matthew 5:18; Isaiah 40:8; I Peter 1:25.
XII. THE WISDOM OF GOD

God is “all wise.” Everything He does is wise and in wisdom. God does nothing
foolish.
“Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for
ever and ever. Amen” — I Timothy 1:17.
“To the only wise God our Saviour, be glory and majesty, dominion and power, both now
and for ever. Amen” — Jude 25.
Read: Proverbs 8, where wisdom is personified.

LECTURE 5
THE SOVEREIGNTY OF GOD
Consideration of the doctrine of the Sovereignty of God is sometimes avoided by

Baptists because it is a feature of the dark, philosophical circles of Calvinistic
discussion. However, this is no reason for us to by-pass such a blessing — or to
shirk our responsibility to determine what the Bible teaches.
Any discussion of God’s sovereignty encompasses the following:
l The foreknowledge of God.
l The counsel of God.
l The will of God.
l The providence of God.
These are some of the more difficult areas of theology — largely because we, who
are finite, are attempting to comprehend the Infinite One. Nevertheless, as
always, we must be guided by the Word of God.
I. THE SOVEREIGNTY OF GOD

The word “sovereign” means “supreme” — to be “above all others,” and
“independent of all others.”
It is without dispute that our God is absolutely sovereign. This is affirmed by both
logic and scripture:
A. GOD’S SOVEREIGNTY IS LOGICAL:

“To declare God sovereign is to declare Him God.” (1) If God were not
sovereign, He would be finite: therefore, someone else would be master.
B. GOD’S SOVEREIGNTY IS SCRIPTURAL:

The Bible declares God to be supreme…
“Both riches and honour come of thee, and thou reignest over all; and in thine hand
is power and might; and in thine hand it is to make great, and to give strength unto
all” — I Chronicles 29:12.
“For the LORD most high is terrible; he is a great King over all the earth” — Psalm
47:2.
...and therefore sovereign:

“But our God is in the heavens: he hath done whatsoever he hath pleased” — Psalm
115:3.
1 Pink, A. W. The Sovereignty of God. Grand Rapids, Michigan: Baker, 1930: pg.19.
Note: Pink is a strong Calvinist.

LECTURE 6
LANDMARKS OF BAPTIST DOCTRINEª
“The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to
pass; and as I have purposed, so shall it stand” — Isaiah 14:24.
C. GOD’S SOVEREIGNTY IS HARMONIOUS:

The sovereignty of God does not transcend or overrule His attributes — it is
in consonance with them. This key fact is extremely important to keep in
mind in order to avoid Calvinist-engendered confusion in matters such as
predestination and free will.
The king-pin of the Calvinist philosophy is the sovereignty of God: the
problem is that their concept of sovereignty leans towards capriciousness.
However, God never ignores His attributes just because He is sovereign
and can do anything He wants to. The fact is, He is always holy, He is
always loving, He is always gracious and merciful, He is always
longsuffering, He is always just, He is always immutable, He is always Truth,
and — He is always Sovereign!
God exercises His absolute sovereignty in ways consistent with all His
attributes. He is never arbitrary in what He does or decrees.
II. THE FOREKNOWLEDGE OF GOD

One of the most vexing questions mooted in theological circles deals with the
reconciling of God’s foreknowledge and His sovereignty.
A. GOD’S FOREKNOWLEDGE IS LOGICAL:

If God didn’t know about something before it happened, He would not be
God. The fact is, nothing ever occurs to God — nothing surprises Him!
B. GOD’S FOREKNOWLEDGE IS SCRIPTURAL:

God is omniscient — therefore He knows “the end from the beginning”
(Isaiah 46:10).
See also: Isaiah 42:9.
This simply means that every event in time, every thought, word, and deed
of man, every sparrow that falls, every soul that is saved — everything — is
known to God, and was known to God in eternity past.
The Bible gives several specific examples of God’s foreknowledge:
1. He foreknew the need to send His Son to the Cross.

Acts 2:23 — “Him, being delivered by the determinate counsel and
foreknowledge of God, ye have taken, and by wicked hands have crucified and
slain.”
2. He Foreknew all who would receive His Son as Saviour.

Romans 8:29 — “For whom he did foreknow, he also did predestinate to be
conformed to the image of his Son...”
I Peter 1:2 — “Elect according to the foreknowledge of God the Father...”
3. He foreknew the history of His chosen people, Israel.

Romans 11:2 — “God hath not cast away his people which he foreknew.”

LECTURE 6
C. GOD’S FOREKNOWLEDGE IS HARMONIOUS:

The fact that God has known, from eternity past, everything that has, is,
and will take place in time does not somehow condition His sovereignty.
Calvinist philosophy, which argues that since God knew a certain event
would take place in time He must of necessity have ordained it to be — or
else He could not be sovereign, is erroneous. This rationale, as applied to
the matter of salvation, states that since God knew back in eternity past who
would be saved, it had to be because He pre-ordained who would be
saved. While this “logic” may make sense to some, the ramifications in the
area of sin are startling! It would mean that, since God knew back in
eternity past that sin would enter into the world, it had to be because He
sovereignly ordained it to be so — making Him the Author of sin!
This matter will be further considered at a later point in this lecture.
D. GOD’S FOREKNOWLEDGE AND HIS ETERNAL

PURPOSE:
The Bible speaks of God’s “eternal purpose.” A study of the relevant
scriptures shows that this relates to God’s plan of redemption through His
Son. By His foreknowledge, God knew in eternity past what man would do
with his free will, and so determined the great Plan of Salvation.
God’s eternal purpose is centered in His Son.
“According to the eternal purpose which he purposed in Christ Jesus our Lord” —
Ephesians 3:11.
It involves the following:
1. The provision of redemption by Christ.

See: I Peter 1:18-20; Revelation 13:8.
2. The promise of eternal life through Christ.

See: Titus 1:2.
3. The predestination of those in Christ.

See: Ephesians 1:4-5; Romans 8:29; II Thessalonians 2:13-14.
Note: The subject of election and foreordination will be dealt with
more fully under the Doctrine of Salvation.
4. The purchase of the church of Christ.

See: Ephesians 3:3-11.
5. The Prospect of the consummation by Christ.

See: Isaiah 14:24-27.
As with His sovereignty, God’s foreknowledge is always consistent with His other
attributes — including His counsel.

LECTURE 6
III. THE COUNSEL OF GOD

The Counsel of God is an aspect of His attribute of wisdom. We may define it as
the expression of His infinite wisdom. The counsel of God figures into the
discussion on the sovereignty of God because, in Calvinist thinking, it is
synonymous with His sovereign decree.
A. THE COUNSEL OF GOD — viewed philosophically.

Based upon scripture references such as Acts 2:23 and Acts 4:28, Calvinists
see the Counsel of God as a foreordaining decree, predetermined in
eternity past by a sovereign God.
l The Westminster Shorter Catechism states: “The decrees of God are
His eternal purpose, according to the counsel of His will, whereby, for
His own glory, he hath foreordained whatsoever comes to pass.”
l Bancroft says: “The counsel of God is that eternal scheme of all things
adopted by the Divine mind which embraces all His original designs,
including everything in the creative and redemptive program of God,
and involving or embracing the free actions of men.” (2)
l Thiessen states: “The decrees of God are His eternal purpose or pur-
poses, based on His most wise and holy counsel, whereby He freely
and unchangeably, for His own glory, ordained either efficaciously or
permissively, all that comes to pass.” (3)
B. THE COUNSEL OF GOD — viewed scripturally.

As always, we must let scripture define and interpret itself. On this subject,
the Word of God reveals some interesting facts (not speculations!):
1. The counsel of God is the Word of God.

The following scriptures show that we have the counsel of God in our
hands: Psalm 33:11; 73:24; 107:11; Jeremiah 23:18; Micah 4:12 and
Acts 20:27.
Note the following:
a. We have the “mind of Christ” — I Corinthians 2:16.
b. We have ALL of God’s counsel — Acts 20:27.
c. We may not understand it fully — Romans 11:33-34.
Truly, God’s wisdom is infinite.
See also: Isaiah 55:8-9.
d. We can reject it — Luke 7:30; Proverbs 1:24-25,30.
2 Bancroft, E. H. Elemental Theology. Grand Rapids, Michigan: Zondervan 1977: pg.

106.
3 Thiessen, H. C. Lectures in Systematic Theology. Grand Rapids, Michigan:
Eerdmans, 1974: pg. 147.

LECTURE 6
2. The Decrees of God are stated in the Word of God.

These are:
a. God’s decree to provide rain — Job 28:26.
b. God’s decree concerning the Lord Jesus Christ — Psalm 2:7.
The decree to send His Son into the world to die for the sins of
mankind is the only stated predetermined act of God.
See: Acts 2:23; 4:28; I Peter 1:20; Luke 22:22a.
c. God’s decree to establish the heavens — Psalm 148:6.
d. God’s decree to contain the sea — Proverbs 8:29; Jeremiah 5:22.
e. God’s decree to deliver Israel — Isaiah 10:22.
f. God’s decree concerning king Nebuchadnezzar — Daniel 4:24.
There are no other decrees of God mentioned in His Word. To state any
others is to invent them.
3. Other matters are determined by God.

The Bible does speak of the Lord determining certain events. For
example:
a. God has determined certain prophetic events.
Daniel 9:24,26-27; 11:36.
b. God has determined the days of a man — Job 14:5.
Some interpret this to mean that God has decreed the length of
each man’s life. Obviously, God knows how long each man will
live. However, since it is possible for a man to “die before his time”
(Ecclesiastes 7:17), it appears this reference relates more to the
“bounds” (boundary) set by God as declared in Psalm 90:10.
Consider also the promise of Ephesians 6:3.
c. God has determined the boundaries of the nations.
Acts 17:26; Deuteronomy 32:8.
Obviously, this determination by a sovereign God is not irresistibly
enforced. Man has violated these boundaries — albeit often to his
own sorrow!

LECTURE 6
IV. THE WILL OF GOD

The expressed Will of God is the same thing as the counsel of God. God has
sovereignly determined to reveal Himself to man, and His will is fully expressed
through His Word — Deuteronomy 29:29.
A. THE WILL OF GOD IS REVEALED TO MAN:

How do we know this?
1. Because it can be KNOWN — Ephesians 5:17; Colossians 1:9; 4:12.
2. Because It can be DONE.

God would not expect us to do His will without telling us what it is.
The following scriptures establish that God’s will can be done: Psalm
40:8; 143:10; Matthew 6:10; 7:21; 12:50; Mark 3:35; John 7:17;
Hebrews 10:36; I Peter 4:2 and I John 2:17.
3. Because it can be PROVED — Romans 12:2.

How is the mind renewed? How is the will of God proven? Through the
knowledge and understanding of the scriptures!
4. Because it is explicitly STATED.

See: I Thessalonians 4:3; 5:18; I Peter 2:15.
The Word of God reveals numerous details about the will of God — both to
the unsaved and to the child of God.
B. IS THERE A “SECRET” WILL OF GOD?

If there is, then no man can be expected to do it.
However, there is no secret will of God whereby He sovereignly determines
who will be saved and who will not be saved. This would be impossible,
because His revealed will clearly is:
1. That all should be saved.

See: II Peter 3:9; Matthew 18:14; I Timothy 2:4.
2. That all who believe on Christ SHALL be Saved.

John 3:18. Compare this with Isaiah 45:19.
God never wills sin. See: Jeremiah 19:5.
C. IS THERE A “PERMISSIVE” WILL OF GOD?

Though this term is not found in scripture, the concept of a permissive will
(at least from a human perspective) is. This term is applied to situations
where the express will of God (the “perfect” will of God — Romans 12:2) is
not followed, and yet where the Lord apparently permits certain things to
proceed anyway.
For example:

LECTURE 6
1. Abraham was permitted to go down to Egypt.

See: Genesis 12:10 &c.
God’s perfect will was for Abram to remain in the land he was
specifically called to. Nevertheless, God allowed him to step out of that
will and go to Egypt (a picture of the world — Isaiah 31:1). In Egypt,
Abram compounded his folly by asking his wife to lie.
2. Israel was permitted to have a king.

See: I Samuel 8:4-22.
Clearly, God’s perfect will for His chosen people was a Theocracy,
(Judges 2:16). However, God permitted them to have a king —
something they later regretted (see: verses 11-18; I Samuel 14:52 and
I Kings 12:1,4,11).
3. John Mark was permitted to return home.

See: Acts 13:5,13.
God’s perfect will was for the Gospel to be preached to “every
creature.” John Mark accompanied Saul and Barnabas on their
church-planting venture into Asia Minor. For some reason
(homesickness, fear, etc.) he quit the team and went home. Evidently
the apostle Paul believed he had stepped out of God’s will and had
weakened the effectiveness of their mission. The issue later became a
divisive matter of contention between him and Barnabas — Acts
15:36-40.
This so-called permissive will of God really falls into the category of the
Providence of God, because God invariably uses it to accomplish His
perfect will anyway.
* We note that God used the adverse situation in Egypt to bring
Abram back into the center of His perfect will (Genesis 12:20;
13:1,3).
* We understand through the prophetic Word that God will use the
throne of David to re-establish Israel under a true Theocracy
(Isaiah 9:6-7; 43:15; Jeremiah 23:5-6).
* God used the circumstances surrounding John Mark’s departure
to increase the spread of the Gospel. The sharp contention
between Paul and Barnabas (an incident itself normally outside of
God’s perfect will — Proverbs 13:10; 18:18-19) resulted in two
evangelistic teams, instead of just one, taking the Gospel to the
lost. As for John Mark, the Lord evidently used this personal
failure in his life to produce a trustworthy servant — the writer of
the Gospel of Mark and a profitable ally of Paul (II Timothy 4:11).
No one should use the permissive will of God as an excuse for disobedience
to the revealed will of God. No matter how acceptable the permissive will of
God may be, it will never be as acceptable to God as His perfect will.
Looking at this:

LECTURE 6
l From man’s perspective — see: Psalm 106:15.

l From God’s perspective — see: Numbers 14:18.
D. IS THERE A PURPOSE TO GOD’S WILL?

Some believe God’s ultimate aim is the happiness or the holiness of man.
Others think it is the establishment of His rule over all creation. While these
aims may be encompassed in what God does, the single purpose of His will
is HIS GLORY. Everything God does is designed ultimately to His glory.
See: I Chronicles 16:24,28-29; Psalm 115:1; Ephesians 1:6,12,14c;
Philippians 2:11; I Timothy 1:17; I Peter 4:11; Jude 25. See also: Acts
12:23; Romans 1:21; 3:23.
1. Creation glorifies God — Psalm 19:1.
2. Israel glorifies God — Isaiah 48:11; 49:3; 60:21.
3. Salvation glorifies God — Romans 9:23; Ephesians 1:6,12,14c.
4. Believers glorify God — I Corinthians 6:20; 10:31; Romans 15:6.

a. By their works — Matthew 5:16.
b. By their fruit — John 15:8.
c. By their words — Psalm 50:23; II Corinthians 4:15.
d. By their sufferings — II Thessalonians 1:10,12; I Peter 4:14,16.
e. By their death — John 21:19.
5. Churches glorify God — Ephesians 3:21.
6. The Millennium will glorify God — Psalm 86:9.
7. Heaven glorifies God:

a. By its occupants — Revelation 4:9,11; 5:12-13.
b. By its city — Revelation 21:11.
etc.

LECTURE 6
V. THE PROVIDENCE OF GOD
A. THE PROVIDENCE OF GOD DEFINED:

“Providence” comes from the Greek root, “pronoia” which means “to
provide.” It refers to the provision and care God exerts to accomplish His
divine purpose. It is God’s bidding, control, direction, overruling, and
permission — all working in the affairs of His creation.
B. THE BASIS OF GOD’S PROVIDENCE:

The providence of God extends from, and is in consonance with, the
attributes of God.
1. He is Wise.
Therefore we may expect God to act rationally.
2. He is Good.
Therefore He will have the interests of His creatures at heart.
3. He is Omnipotent.
Therefore we can be confident He has the ability to accomplish His
purposes.
C. THE SCRIPTURAL PROOF OF GOD’S PROVIDENCE:

That God’s sovereignty extends over all His creation is made abundantly
clear in the Bible. For example:
1. His Providence in the Physical Realm.

Psalm 103:19; 147:16-18; I Samuel 7:10; Job 9:5-7; 37:10: 38:12- 35;
Acts 14:17.
2. His Providence in the Animal Kingdom.

Job 12:10; Psalm 104:21,28-29; 147:9; Matthew 6:26; 10:29.
3. His Providence in the Affairs of the Nations.

Job 12:23; Psalm 22:28; 66:7; 75:6-7; Proverbs 21:1; Isaiah 10:5-7;
Daniel 4:25b; Acts 17:26; Romans 13:1.
4. His Providence in the Preservation of His Word.

Psalm 12:6-7; Matthew 24:35; etc.
[See: Unit 1, Lecture 9.]
5. His Providence over all Individuals.

a. In birth and life:
I Samuel 16:1; Esther 4:14; Psalm 139:16; Isaiah 45:5; Jeremiah
1:5; Galatians 1:15-16.

LECTURE 6
b. In the course of a man’s life:

Matthew 10:30; Luke 1:52; Proverbs 16:1,33; I Samuel 2:6-8 and
Exodus 12:36.
c. In man’s needs:
Psalm 4:8; 5:12; 63:8; 121:3; Romans 8:28; Philippians 4:19 and
Isaiah 64:4.
d. In man’s eternal destiny:
Psalm 73:24; 37:23,24; 11:6.
6. Providence over the Actions of Men.

a. In general:
Exodus 12:36; I Samuel 24:18; Ezra 7:27; Proverbs 19:21; 21:1;
Jeremiah 10:23; Philippians 2:13.
b. Sometimes, God permits sin:
II Samuel 16:10; 24:1; II Thessalonians 2:11-12; II Chronicles
32:31; Psalm 81:12-13; Hosea 4:17; Acts 14:16 and Romans
1:24,26,28.
Note: This is only after opportunities for righteousness have
been rejected.
c. Sometimes, God prevents sin:
Genesis 20:6; Psalm 19:13; Hosea 2:6.
d. Always, God limits sin:
Job 1:12; Psalm 124:2-3; I Corinthians 10:13; Revelation 20:2-3.
D. THE PURPOSE OF THE PROVIDENCE OF GOD:

According to Romans 8:28, all things work together for GOOD. See also:
Psalm 84:11.
Even with the unsaved, God’s providence is for good. See: Acts 14:17.
Providential goodness to the lost has for its end their salvation. See:
Romans 2:4.
The ultimate end of Providence is the glory of God — Isaiah 48:11.
E. THEORIES REFUTED BY THE PROVIDENCE OF GOD:
1. Naturalism.
This view states that everything is governed by the laws of nature, and
that man’s happiness depends on his coöperating with these laws.
2. Fatalism.
This view states that everything is determined by fate. Fatalists may call
fate “God,” (as does Islam), but such a “god” is arbitrary, non-moral,
and impersonal.

LECTURE 6
3. Pantheism.
This view makes man part of “god,” thus making God sinful, weak, and
of corrupt morality.
F. DIFFICULTIES ASSOCIATED WITH THE PROVIDENCE

OF GOD:
1. Does Providence Deny Human Freedom?
The providential workings of God do not limit God. Sometimes He
allows man to do as he pleases; at other times He restrains, or prevents
man from doing what he desires; but always, God overrules in ways
that will ultimately accomplish His glory.
While we will never properly comprehend the ways of God, we know
from scripture that, according to His foreknowledge, God achieves His
sovereign purpose by whatever of the above methods He chooses.
2. Does Providence Mean I Don’t Have To Pray?

To say this would deny the many scriptural exhortations to pray.
Evidently, there are some things God does only in answer to prayer.
Again, we may not be able to fully understand the ways of God (that’s
because He is God!) — but we must be guided by scripture.
For example, it would be foolish to pray for the sun to rise (God’s
providence takes care of that!), but we would certainly need to pray for
the sun not to set — Joshua 10:12-14!
A father will provide many good things for his child, whether the child
asks for them or not — but he loves to be asked, and may not give some
things until such time as he is asked.

LECTURE 6
VI. THE CALVINIST QUAGMIRE

Calvinist philosophy impales itself on the horns of a dilemma when it elevates the
sovereignty of God above His other attributes.
The Calvinist logic goes something like this:
God is Sovereign God is Omniscient
God knows everything from the beginning
Therefore God must have decreed everything from the beginning
Therefore God foreordains

every
thought, word, and deed
of
every man
(Proverbs 16:1,9,33; 19:21; 20:24; 21:1; 29:26.)
A. THE CALVINIST CONCEPT OF “DECREES:”

Calvinist “logic” refers to the decrees of God (or THE Decree, of which all
decrees are but a part) — teaching that God has decreed all things.
l A. J. Gordon said, “A universe without decrees would be as irratio-
nal and appalling as would be an express train driving on in the
darkness without headlight or engineer, and with no certainty that
the next moment it might not plunge into the abyss.”
l “God foreknows all events as certainly future because he has de-
creed them and thus made them certainly future.” (4)
l “The decrees of God are His eternal purpose or purposes, based on
His most wise and holy counsel, whereby He freely and unchange-
ably, for His own glory, ordained either efficaciously or permissively,
all that comes to pass.” (5)
Calvinists usually speak of the decrees of God in the following way:
4 Hodge, A. A. Outlines of Theology. Grand Rapids, Michigan: Zondervan, 1879 (1972

ed.): pg.202
5 Thiessen, H. C. Lectures in Systematic Theology. Grand Rapids, Michigan:
Eerdmans, pg.197.

LECTURE 6
1. God’s decrees are Eternal.

They were not formulated in time, as human history progressed, but
were made in eternity.
2. God’s decrees are Unalterable.
They are sovereign.
3. God’s decrees are Wise and Holy.
This is because God is Wise and Holy. Because God is omniscient
(all-knowing), He knows what is best. Because God is Holy, He cannot
decree anything that is wrong.
4. God’s decrees are Free.
The decrees of God did not originate out of necessity. God may have
chosen to confine His activity with Himself in the Godhead. He was not
influenced or bound — what God purposed, He purposed voluntarily
according to His attributes.
5. God’s decrees may be Efficacious or Permissive.
An efficacious decree is one that God determines to bring about. A
permissive decree is one God determines to permit.
As noted above, the Bible lists the actual decrees of God. The catalog of
supposed decrees is the invention of Calvinistic philosophy.
B. CALVINIST LOGIC LEADS TO ERROR:

If God decreed all things, as Calvinists assert, then He must have decreed
sin! This matter has been a source of contention among Calvinists, who
divide into three ‘camps’ over the issue of the fall (lapsis) of man. These
opinions are:
1. Supralapsarianism.
This view holds that God decreed the fall of man. The supralapsarian
order in the decree is:
a. God decreed the salvation of some and the damnation of others for
the end of His own glory.
b. God decreed, as a means to that end, to create those already
elected or reprobated.
c. God decreed the fall of man.
d. God decreed the atonement for the elect.
e. God decreed salvation for the elect.
This viewpoint makes God the Author of sin and teaches that He
created certain men so that He could damn them! How wicked. This is
a position held by the minority of Calvinists, and is often referred to as
hyper-Calvinism — no doubt to make mainstream Calvinism appear
moderate. Nevertheless, it illustrates where philosophy and man’s logic
can take you.

LECTURE 6
2. Infralapsarianism.
The prefix infra means below. The order in the decree in this system is:
a. God decreed to create man.
b. God decreed the fall of man.
c. God decreed election (salvation) and reprobation (damnation).
d. God decreed the atonement for the elect.
This is the position of the majority of Calvinists. While it does not have
God creating men in order to damn them, as with all theories within the
Augustinian-Calvinist theology, it still holds that some are predestined
to salvation, and others to damnation.
3. Sublapsarianism.
This view, otherwise known as “Four-point Calvinism,” has within the
decree the following order:
a. God decreed to create.
b. God decreed the fall.
c. God decreed the atonement for all men.
d. God decreed election (salvation) and reprobation (damnation).
In this scenario, reprobation is usually divided into two acts: first,
preterition (where God sovereignly passes by [i.e. doesn’t choose] the
non-elect); second, condemnation (where God later judicially punishes
those He passed over for their sin).
C. THE SCRIPTURAL TEACHING:

The decrees of God actually mentioned in the scriptures have already been
listed. The Bible does not say anything about an eternal decree that
foreordains every thought, word, and deed of every man in time.
More on this subject will be covered under the doctrines of Man, Sin, and
Salvation. However, a few important Biblical truths are stated below.
1. God NEVER Decrees Wickedness.

See: Isaiah 10:1; Job 34:10; 36:23 and Psalm 5:4.
The Bible does teach that God allows evil to happen (e.g. II Samuel
17:14; Nehemiah 13:18; Isaiah 45:7; Lamentations 3:38; Ezekiel
14:22; Daniel 9:14 and Amos 3:6; etc.), but this kind of evil refers to
judgment that is dispensed because of man’s sin — Jeremiah 19:3-5.
If God decreed sin, He would deny Himself (II Timothy 2:13b). God is
not the Author of sin (James 1:13-14) for that would be inconsistent
with His divine, holy nature.

LECTURE 6
2. God Permitted Man to be Tested.

God permitted (not decreed) the temptation in the Garden — all the
while knowing (before time began) that man would fail and that sin
would enter the universe.
It was necessary for man to be tested in his innocent (neither sinful or
holy) state because the relationship God desired with him was to be
free. Man was not created as a programmable robot.
3. God Over-rules Sin for Good.

This fact must go hand in hand with the above, otherwise the entrance
of sin into the world would have bested God. While God sometimes
permits sin, He also can control its manifestation.
The following examples show this to be so: Genesis 50:20; Psalm
33:10-11; 76:10; Daniel 3:19-30; etc.
4. God Determined to Provide for Man’s Salvation.

See: Acts 2:23; 4:27-28; I Peter 1:20.
As noted above, the atoning death of Jesus Christ is the predetermined
act of God given in the Bible.
5. God Chose (Elected) to Save ALL Who Trust Christ as Saviour.

a. God seeks to save all men.
God took the initiative in our salvation. See: Genesis 3:8-9; Isaiah
59:15-16; John 15:16; Romans 2:4 and Titus 2:11.
b. God knows all who will be saved.
This is called “divine foreknowledge,” and is predicated in the
omniscience of God.
c. God elected to save all who trust Christ.
Election is based on the foreknowledge of God — Romans 8:29;
I Peter 1:1-2.
By “election” we mean that sovereign act of the grace of God
whereby, from eternity past, He chose (elected) in Christ all whom
He foreknew would accept His Son.
d. God predestines all who trust Christ to salvation and its benefits.
See: John 1:12; 6:37; Ephesians 1:5; Romans 8:29.
6. God Declares He will Punish all Who Reject Christ.
See: Psalm 9:17; Isaiah 3:11; Revelation 20:11-15; etc.
At the great and terrible Day of Judgment, men will be cast into the
Lake of Fire — not because of some sovereign eternal decree
predestining them to such, but because they have willfully rejected their
only hope of salvation in and through Jesus Christ. In this sense, all
sinners are (by virtue of their sin) predestined to Hell — until the
moment they receive Christ (whereupon they are then predestined to
Heaven).

LECTURE 6
D. CONCLUSION:
Calvinists and Bible-believers have one thing in common — none of them
can fully comprehend the ways of an infinite God; none can explain why
God is as He is, does as He does, or permits what He permits.
The difference between the two groups is that Calvinists resort to
philosophical speculations for an explanation of these wonders (Colossians
2:8), whereas Bible-believers stand on what God has revealed in His Word.

LECTURE 6
THE NAMES AND TITLES OF GOD
The God of the Bible is referred to by a number of different Names, the most
common being “God,” “Lord,” and “LORD.” Through these Names, God has
revealed Himself in the various aspects of His relationship to His creation. They
are referred to as the primary Names of deity.
God’s eternal Name is “the God of Abraham, the God of Isaac, and the God of
Jacob” (Exodus 3:15).
There are also a number of secondary, or descriptive compound Names used in
the Word of God, such as “Almighty God,” “Everlasting God,” etc. These are
“appellatives” or titles of God.
I. THE PRIMARY NAME — “GOD”

The English word “God” is derived from the Anglo-Saxon, “The Good,” and is a
translation of the Hebrew words, “El,” “Elah,” and “Elohim” in the Old
Testament, and the Greek word “theos” in the New Testament.
“El” literally means “Strength,” thus giving the meaning of the word “God” as the
“Strong One” — see: Deuteronomy 10:17. This Name is the generic Name for
deity, it is a positional Name, used over 30 times in Genesis chapter 1 and 2,570
times in the Old Testament in reference to God as Creator — see: Genesis 1:1-2;
Psalm. 100:3; etc.
The most common word is “Elohim” which is in fact a combination of “El”
(Strong One) and “Elah” (to swear), and literally means the “Faithful, Strong
One.”
Hebrew words ending in “im” are plural; “Elohim” is “uni-plural,” meaning the
same word is used in a singular and plural sense. This sense is accurately brought
out in our English Bible in:
Genesis 1:26 — plural.
Genesis 1:27 — singular.
II. THE PRIMARY NAME — “LORD”

Where the Old Testament has the word “LORD” (printed in all upper case letters)
it is a translation of the Hebrew word “Jehovah.”
Where the Old Testament has the word “Lord” (printed with lower case letters) it
is a translation of the Hebrew word “Adonai.” When the name “GOD” is
capitalized, it also indicates “Jehovah.”
Where the word “Lord” appears in the New Testament it is a translation of the
Greek word “kurios.”

LECTURE 7
A. THE NAME “JEHOVAH:”

The Hebrew word actually appears as %&%* (“JHWH”). This word is
sometimes called the tetragrammaton. There is considerable interest in the
correct pronunciation of the Name — based on the assumption that,
because Hebrew was written without vowels and because the Jews would
not speak the Name of God out of fear, the correct vocalization was lost.
This is a false assumption, upon which critical scholars have attempted to
‘re-discover’ the divine Name through various unfounded speculations.
God has preserved His words — every “jot and tittle” (diacritical marks) —
and this preservation has come down to us through the Masoretic Hebrew
text. The so-called tetragrammaton is “Jehovah,” which is translated into
English as LORD or GOD.
“Jehovah” is the relative Name of deity, and designates personality. It is
used to indicate the special relation of deity to man, first appearing in
Genesis 2:4 compounded with Elohim.
“Jehovah” is also the covenant Name of God, and, strictly speaking, the
only “Name” of deity.
While the Name “Jehovah” is used throughout the Book of Genesis, its
meaning was not revealed until Exodus 3:13-14. See: Exodus 6:3.
“I AM THAT I AM” is the meaning of the Name Jehovah. In other words,
Jehovah is the “self existent One,” the “One without beginning or ending,”
the “Alpha and Omega.” It expresses the uniqueness of God.
The word “JHWH” comes from the Hebrew root word “hayah,” which
means “to become.” This indicates continuous self-revelation. Thus we
may define “Jehovah” as “The Self Existent One Who reveals Himself.” It
is the Name that describes the character of God.
The name Jehovah appears over 1,700 times in the Old Testament. All that
the Name “Jesus” means to us, “Jehovah” meant to Israel. In fact, the New
Testament teaches very clearly that Jesus is Jehovah — John 8:58.
“Jesus” is the Greek equivalent of the Hebrew “Joshua.” Joshua, or
“Je-hoshua” means “Jehovah-Saviour.”
B. THE WORD “ADONAI:”

This is the possessive Name of Deity, denoting sovereignty, and primarily
means “master.”
As such, it is applied also to men — e.g. Genesis 18:12; I Peter 3:6.
This word is found over 400 times in the Old Testament.
C. THE WORD “KURIOS:”

The word “Lord” in the New Testament is used of God in the context of
both “Lord” (Master) and “LORD” (Jehovah).
Compare the following Old Testament and New Testament scriptures to
note this important point:

LECTURE 7
Old Testament New Testament

Ezra 3:6,10 Luke 1:9
Joel 2:32 Acts 2:21
Exodus 3:4-10 Acts 7:30-34
Isaiah 40:3 Matthew 3:3
III. THE RELATIONSHIP OF THE PRIMARY NAMES OF

GOD TO THE BELIEVER
Elohim — the One Who made me (position — Creator)
Jehovah — the One Who saved me (personality — Covenant)
Adonai — the One Who owns me (possession — Master)
IV. COMPOUNDS OF THE PRIMARY NAMES OF GOD

There are two compound Names used in the Old Testament:
A. LORD God — Jehovah Elohim.

Genesis 2:4; Exodus 34:6.
B. Lord GOD — Adonai Jehovah.

Genesis 15:2.
Note that common to both these compound Names is the Name “Jehovah.” In
LORD God, we see the personality and relationship of the Creator. In Lord GOD,
we see the personality and relationship of the sovereign.
We can have a personal relationship with the Creator and King.
V. THE “EL” APPELLATIVES

There are several adjectival compounds applied to the word “Elohim,” which
help to emphasize certain aspects of deity.
A. ALMIGHTY GOD — Genesis 17:1.

This is translated from the Hebrew “El Shaddai.”
The word “Shaddai” comes from the word “shad” meaning “breast,” and
means “breasted.” Hence the term El Shaddai literally means the
“Nourisher,” “Strength Giver,” etc.
B. THE MOST HIGH GOD — Genesis 14:18.

This is translated from the Hebrew “El Elyon.”
The word “elyon” means “high.”
C. EVERLASTING GOD — Genesis 21:33.

This is translated from the Hebrew “El Olam.”

LECTURE 7
The word “olam” means “an indefinite period.”

Note: The names, “El-Elohe-Israel,” “El-Roi,” and “El-Bethel,” found
in the book of Genesis are locations, not Names for God.
VI. THE “JEHOVAH” APPELLATIVES

There are two compound Names of LORD (Jehovah) which relate to His deity, and
seven titles which relate to man and our redemption in Christ.
A. COMPOUND NAMES REVEALING DEITY:
1. The LORD of Hosts — I Samuel 1:3; James 5:4.

This Name is translated from the Hebrew “Jehovah Tsebaoth” (or
“Tsaba”).
The term “hosts” refers primarily to the spirit world, and in a secondary
way to the armies of men. It is a military term, revealing the mighty
power of God.
Note: Do not confuse the word Sabaoth with “Sabbath.”
2. The Lord Most High — Psalm 7:17; 97:9.

This is translated from the Hebrew “Jehovah Elyon.”
It means “the Transcendent One.”
B. COMPOUND NAMES REVEALING REDEMPTION:

These “Jehovah titles” show the LORD meeting every need of man. The
seven titles are as follows:
1. Jehovah-Jireh.
“And Abraham lifted up his eyes, and looked, and behold behind him a ram
caught in a thicket by his horns: and Abraham went and took the ram, and
offered him up for a burnt offering in the stead of his son. And Abraham called
the name of that place Jehovah-jireh: as it is said to this day, In the mount of the
LORD it shall be seen” — Genesis 22:13-14.
This means “The LORD will provide” (a sacrifice).

Just as God provided a substitute for Isaac on the altar of sacrifice, so in
Christ, God has provided the perfect sacrifice for sinners.
Jehovah Jireh is the Name of Provision.
2. Jehovah-Rapha.
“If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that
which is right in his sight, and wilt give ear to his commandments, and keep all
his statutes, I will put none of these diseases upon thee, which i have brought
upon the Egyptians: for I am the LORD that healeth thee” — Exodus 15:26.
This means “The LORD that healeth.”

Truly God is our saving health — He heals the sinner, binds the
brokenhearted, soothes the troubled soul.
Jehovah Rapha is the Name of Preservation.

LECTURE 7
3. Jehovah-Nissi.
“And Moses built an altar, and called the name of it Jehovah-nissi” — Exodus
17:15.
It is important to read the context of the above passage in Scripture.
Amalek is a picture of the flesh, and the battle between Israel and the
Amalekites typifies the spiritual warfare between the believer’s two
natures. Only God can give the victory.
This title means, “The LORD our banner.”
Jehovah Nissi is the Name of Victory.
4. Jehovah-Shalom.
“Then Gideon built an altar there unto the LORD, and called it Jehovah-shalom”
— Judges 6:24.
The word “shalom” means peace; thus this title means “The LORD
our peace.”
Jehovah Shalom is the Name of Peace.
5. Jehovah-Ra-ah.
“The LORD is my shepherd; I shall not want” — Psalm 23:1.
This means “The LORD is my shepherd.”

Jehovah Ra-ah is the Name of Guidance.
6. Jehovah-Tsidkenu.
“In his days Judah shall be saved, and Israel shall dwell safely: and this is his
name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” —
Jeremiah 23:6.
This means “The LORD our righteousness.”

This Name is revealed from a prophetic passage of the Word of God
dealing with the future restoration and salvation of Israel.
Jehovah Tsidkenu is the Name of Imputed Righteousness.
7. Jehovah-Shammah.
“It was round about eighteen thousand measures: and the name of the city from
that day shall be, The LORD is there” — Ezekiel 48:35.
This means, “The LORD is there” (present). This particular verse is

referring to the Millennial city of the Great king.
Jehovah Shammah is the Name of Personal Presence.
Note: In all these “Jehovah titles,” we see our Saviour, the Lord Jesus
Christ. He is our substitute, bearing sin’s punishment; healing us
from sin; making us to stand righteous in Him before a Holy
God; He gives us victory over sin; brings peace within our
hearts; is always present to guide us.

LECTURE 7
VII. THE NEW TESTAMENT “JEHOVAH” TITLES

These are titles given to Christ, Who used the term “I AM” to declare His deity.
“Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took
they up stones to cast at him...” — John 8:58-59.
“I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which
was, and which is to come, the Almighty ... I am he that liveth, and was dead; and, behold, I
am alive for evermore, Amen; and have the keys of hell and of death” — Revelation 1:8,18.
They are taken from the Gospel of John which is the “Gospel of Deity.”
A. “I AM the Bread of Life” — John 6:48.
B. “I AM the Light of the World” — John 8:12.
C. “I AM the Door” — John 10:7,9.
D. “I AM the Good Shepherd” — John 10:11.
E. “I AM the Resurrection and the Life” — John 11:25.
F. “I AM the Way, the Truth, and the Life” — John 14:6.
G. “I AM the Vine” — John 15:1.
VIII. NOTE CONCERNING THE HEBREW NAMES OF GOD

While it is not essential for one to know these Hebrew titles and appellatives, they
do provide some interesting devotional benefit.
One area where this knowledge can be useful in is spelling and pronouncing some
of the personal names in the Bible.
Many names of Bible people either end in:
1. “el”
e.g. Michael.
2. “iah” (“yah”)
e.g. Jeremiah
Try and pronounce “Shemaiah” or “Jedadiah.” Understanding the correct

sounds is of great assistance, especially to the preacher or teacher.

LECTURE 7
STUDY QUESTIONS
Theology Proper — Lecture 1
1. With what two assumptions does Theology Proper begin?
2. What is a “first truth?”
3. What is meant by “intuition?”
4. What does a first truth say about God?
5. Define “atheism.”
6. What does the Bible call an atheist?
7. Define “agnosticism.”
8. Define “deism.”
9. Define “dualism.”
10. Define “pantheism.”
11. Define “polytheism.”

STUDY QUESTIONS
12. Define “theism.”
13. Define “monotheism.”
14. Name three major monotheistic religions.
15. Give the four Biblical statements as to what God is.

STUDY QUESTIONS
1. In what three ways is man’s intuitive knowledge of God developed?
2. Do the arguments from reason prove God exists? Why?
3. What is the “a-priori” argument for the existence of God?
4. Outline the argument for the existence of God from “cause and effect.”
5. What three things does the cosmological argument for the existence of God reveal about
God?
6. Outline the argument for the existence of God from “design.”
7. What is the “teleological Psalm?”
8. In what way does man’s inability to create life argue for the existence of God?
9. Outline the argument for the existence of God from “being.”
10. Outline the argument for the existence of God from “morality.”
11. What scripture speaks of the universal morality of man?

STUDY QUESTIONS
12. Outline the argument for the existence of God from “congruity.”
13. How does human history and providence argue for the existence of God?
14. What does the Bible declare about the existence of God?
15. Complete the statement: “I know there is a God and that my intuition is correct because ...”
16. What is the limit to the confirmation of the existence of God through reality (experience)?
17. What does God require of all those who seek to please Him?
18. List five statements of God’s design in His works of creation, as given in Psalm 104.

STUDY QUESTIONS
1. What is meant by the “essence” of God?
3. What three things does John 4:24 tell us about God’s essence?
4. What is meant by the statement, “Life is an intuition?”
5. With what comparison do the scriptures declare that God is living?
6. What three things concerning God are implicit by the fact of His spirituality?
7. What is meant by the term “anthropomorphism?”
8. Give an example of an anthropomorphism (scripture reference).
9. What does worshipping God “in spirit and in truth” mean?
10. What three things about God are implicit in the fact of His personality?
11. How does the fact of God’s personality refute pantheism?

STUDY QUESTIONS
12. Give three Biblical arguments for the personality of God.
13. Give three characteristics of personality ascribed to God in the scriptures.
14. What is meant by the “unity” of God?
15. What is the “Shema,” and how does it declare the unity of God?
16. How does the fact of God’s unity refute polytheism, dualism, and tritheism?
17. Contrast the “unity” and the “tri-unity” of God.
18. Quote: I John 5:7.
19. Give three examples where the Trinity is revealed (or intimated) in the Old Testament.
20. In what way does the “Great Commission” teach the fact of a triune God?
21. How do we see the Trinity revealed in the baptism of Christ?
22. Explain how the compound H2O illustrates the Trinity.
23. How do most modern versions of the Bible treat I John 5:7?
24. Through which line of manuscript heritage did God preserve I John 5:7?

STUDY QUESTIONS
1. Why must God reveal Himself by His attributes?
2. What is meant by the term “attribute” as it relates to God?
3. In what way are the attributes of God usually classified?
4. Why are the natural attributes of God sometimes referred to as “non-communicable”

attributes?
5. List the eight natural attributes of God.
6. Define “omniscience.”
7. Give a scripture reference stating the omniscience of God.
8. Define “omnipotence.”
9. How must the omnipotence of God be qualified?
10. Give a scripture reference stating the omnipotence of God.
11. Define “omnipresence.”

STUDY QUESTIONS
12. How must the omnipresence of God be qualified?
13. Give a scripture reference stating the omnipresence of God.
14. Define “eternality.”
15. What three things can “eternity” denote in the Word of God?
16. Give a scripture reference stating that God is eternal.
17. Define “immutability.”
18. Give a scripture reference showing that God is immutable.
19. Define “self-existence” as it relates to God.
20. Give two examples of the power of God in the affairs of man.
21. Distinguish between the “omnipresence” and “immensity” of God.
22. What is God’s repentance always in consonance with?

STUDY QUESTIONS
1. What do we mean by the “relative attributes” of God?
2. Into what three categories do we divide the moral attributes of God?
3. Why are the moral attributes of God sometimes called “communicable?”
4. Which attribute of God is the “attribute of attributes?”
5. Complete the statement: “Power is in His arm …
6. What does the word “holy” mean?
7. Give a scripture reference stating that God is holy.
8. Outline the positive and negative aspects of the manifestation of God’s holiness.
9. What are the three ramifications of God’s holiness for man?
10. How does the righteousness of God relate to His holiness?
11. How does the justice of God relate to His holiness?

STUDY QUESTIONS
12. How does the wrath of God relate to His holiness?
13. Give a scripture reference showing that God is love.
14. Define the attribute of “the love of God.”
15. Name the three objects of the love of God.
16. How does God show His love to man?
17. List five qualities of the love of God.
18. Explain how the holiness of God and the love of God meet at the cross of Christ.
19. Define “grace.”
20. Give the acrostic for grace.
21. Distinguish “mercy” and “grace.”
22. Give a scripture reference teaching the grace of God.
23. State the 3-fold work of the grace of God in the life of a believer.
24. What is meant by the “patience” of God?

STUDY QUESTIONS
25. Why is the patience of God a function of His love?
26. From whence is the English word “God” derived?
27. Why must God be faithful?
28. Name the three benefits of God’s faithfulness for the believer.
29. Why can we count on the promises of God?
30. Give a scripture reference showing God to be all-wise.

STUDY QUESTIONS
NOTES

STUDY QUESTIONS
1. What is the implication of God not being sovereign?
2. What is the important thing to remember about the sovereignty of God in relation to His
other attributes?
3. What is meant by the “foreknowledge” of God?
4. What attribute of God is His foreknowledge a function of?
5. What is the “focus” or center point of the eternal purpose of God?
6. How does Calvinist philosophy view the Counsel of God?
7. What is the scriptural Counsel of God?
8. Name four stated decrees of God.
9. Is there any decree recorded in scripture stating that God has foreordained certain men to
salvation?
10. Where do we find the will of God revealed?
11. What is the will of God concerning the salvation of men?

STUDY QUESTIONS
12. What do we mean by the “permissive will” of God?
13. Give a Biblical example of God’s permissive will.
14. What is God’s supreme purpose and aim?
15. List three ways in which Christians can glorify God.
16. What is meant by the Providence of God?
17. Give an example where God providentially permitted a sin to take place.
18. Give an example where God providentially prevented a sin from taking place.
19. Cite a scripture reference that teaches the providence of God working in the life of a believer.
20. Cite a scripture reference that teaches the providence of God working in the preservation of
the Holy Scriptures.
21. Why should we pray if God providentially works all things for good toward us?
22. Outline the basic logic of Calvinism as it pertains to the sovereignty of God in the affairs of
mankind.
23. What is the basic difference between supralapsarianism and infralapsarianism?

STUDY QUESTIONS
24. What is the basic feature of sublapsarianism?
25. According to the Word of God, whom did God elect to save?
26. What is the basic difference between Calvinists and Bible-believing Baptists?

STUDY QUESTIONS
NOTES

STUDY QUESTIONS
1. State the two primary Names used for the God of the Bible.
2. What is the Hebrew word translated “God” in our English Bible?
3. What is the Greek word translated “God” in our English Bible?
4. What Greek word is translated “Lord” in the New Testament of our English Bible?
5. Which two Hebrew words are both translated “Lord” in our English Bible?
6. How are these two Hebrew words for “Lord” distinguished in our English Bible?
7. What does the Name “Jehovah” literally mean?
8. What does the Hebrew word “Adonai” mean?
9. How is the word “Lord” used in the New Testament when referring to God?
10. How do the primary Names of deity relate to the believer?
11. Give one compound Name of God using the Hebrew word “Elohim.”

STUDY QUESTIONS
12. List five of the “Jehovah appellatives” found in the Old Testament.
13. List five of the “I AM” titles of Christ given in the Gospel according to John.
14. List three Biblical names of people that incorporate the word “Elohim.”
15. List three Biblical names of people incorporating the word “Jehovah.”

STUDY QUESTIONS
ASSIGNMENT #2
The Doctrine of God
Write a paper on each of the following topics:
1. “Things God Cannot Do.”
2. “How Can an Immutable God Repent?” (Genesis 6:6; Jonah 3:10)
3. “What the Jehovah Titles Mean to the Believer.”
4. “The Holiness of God and Soul Winning.”
5. “The ‘Godhead’ (Colossians 2:9) Explained.”
6. “Congregational Worship in the Light of John 4:24.”
Each essay should be between 500 and 750 words (not counting scripture references
written out), with a minimum of three paragraphs. Each essay should begin with a thesis
and end with a conclusion, and make its points clearly — backed up with adequate
scripture references.
[Papers should be typed, double-spaced, and inserted in a folder. All quotations must be
fully documented and credited.]
DUE DATE:

ASSIGNMENT
BOOK TWO
THE DOCTRINE OF
CHRIST
(Christology)
1. Introduction to the Doctrine of Christ ...................................... 207

2. The Pre-incarnate Christ ......................................................... 211
3. The Incarnation of Christ ........................................................ 217
4. The Nature of Christ — His Humanity .................................... 223
5. The Nature of Christ — His Deity ........................................... 229
6. The Person of Christ ............................................................... 237
7. The Offices of Christ ............................................................... 245
8. The Atonement of Christ — Defined ...................................... 249
9. The Atonement of Christ — Explained ................................... 257
10. The Atonement of Christ — Applied ....................................... 265
11. The Resurrection of Christ ...................................................... 269
12. The Present Work of Christ ..................................................... 279
13. The Future Work of Christ ....................................................... 285
Study Questions .......................................................................... 291
Assignment .................................................................................. 317
AN INTRODUCTION TO THE DOCTRINE OF
CHRIST
There are three basic reasons why this study of the Bible doctrines concerning the
Lord Jesus Christ is of the utmost importance:
1. Jesus Christ is the SUM and SUBSTANCE, the CENTER

and ESSENCE of Bible Christianity.
If we take Buddha from Buddhism — we still have a system of belief.
If we take Mohammed from Islam — we still have a system of belief.
If we take Smith from Mormonism — we still have a system of belief.
BUT
If we take Christ from Christianity—we have nothing!!
Christianity is not a system of beliefs, but a PERSON. One does not
become a Christian through the observance of rules and rites, but through a
PERSON, the Lord Jesus Christ.
Hence we may conclude that if we are wrong on the doctrine of Christ we
will have the wrong kind of Christianity. See: II John 9-11.
2. Jesus Christ is the CENTRAL FIGURE of human history.

Jesus Christ cannot be ignored. Even the most avowed atheist
acknowledges Him every time he writes a date, for this Man separates all
human history. No other Person has influenced the lives of men and
women — or the course of nations — as has the Lord Jesus Christ.
Jesus is ... “Heaven’s bread for earth’s hunger

Heaven’s water for earth’s thirst
Heaven’s light for earth’s guilt
Heaven’s beauty for earth’s ugliness
Heaven’s wisdom for earth’s folly
Heaven’s peace for earth’s strife
Heaven’s justification for earth’s condemnation
Heaven’s salvation for earth’s damnation.”
(1)
1 Excerpt from a sermon by R. G. Lee — “Christ Above All.”
The Doctrine of Christ Page 207

LECTURE 1
3. Jesus Christ is the PRIME TARGET of Satanic attack.

The underlying thrust of the Devil’s attacks upon Bible Christianity is
directed at the Person and work of the Lord Jesus Christ. Satan particularly
seeks to discredit Christ by tempting men to doubt the Bible (which Christ
accredited) and its miracles (which Christ performed.)
Satan knows what is at stake — there can be only ONE Lord! (See: Isaiah
14:14). This is why the temptation of Christ was so critical:
“Fall down and worship me...” — Matthew 4:9.
Satan was trying to make a devil-worshiper out of Christ, knowing that a

successful outcome would have made him Lord.
Satan’s emissaries (which include a lot of modernistic “churchmen” and
“scholars” — II Corinthians 11:4,13-15) have fomented much false
doctrine concerning the Son of God, thereby making it all the more
important for each student to KNOW the truth and be able to STAND by it.
In studying the doctrine of Christ (in theology called “Christology”) we are

concerned with two areas — the PERSON and the WORK of Christ.
PERSON WORK
HUMANITY DEITY PAST PRESENT PROSPECTIVE
It is essential that the student of the Word of God discern which of the above
categories applies to any given passage of scripture relating to Christ. The Bible
sometimes refers to Jesus Christ as a man, and at other times as God. An overall,
balanced Christology must be developed, taking into account the entire
testimony of scripture.
Each of the four Gospels portrays the Lord Jesus Christ in a different light, from a
different perspective, and often to a specific audience. A good way to understand
the differences between the four Gospels is to consider how an average family
records its own history and accomplishments. Over a period if time, an array of
photographs, video footage, audiotapes, newspaper clippings, locks of hair,
awards, letters, diaries, and memories will be accumulated — each of which gives
part of the story; all of which compose the full story.
MATTHEW .. is like a portrait — stately and regal
Presents Christ as the KING — declaring His Sovereignty. ð Jews
MARK ......... is like a video — fast-moving action
Presents Christ as the SERVANT — declaring His Ministry. ð Romans
LUKE ........... is like a scrapbook — pictures of life, personal
Presents Christ as the MAN — declaring His Humanity. ð Greeks
JOHN ..... is like a photographic study — pictures with a purpose (John 20:21)
Presents Christ as GOD — declaring His Deity. ð World
Page 208 The Doctrine of Christ

LECTURE 1
(Jehovah’s Witnesses and other unitarian cults will focus more on the Gospels of
Mark and Luke — and especially steer clear of John’s Gospel!)
SOME WORDS TO EXPLAIN

1. JESUS:
This is transliterated from the Greek word “z30F@LH” [pronounced
“Yay-sous”] and is the Greek form of the Hebrew name Joshua, or
Jehoshua.
The name means “Saviour,” or more precisely, “Jehovah-Saviour.”
Matthew 1:21 — “And she shall bring forth a son, and thou shalt call his name
JESUS: for he shall save his people from their sins.”
2. CHRIST:
This is transliterated from the Greek word “OD4FJÒH” [‘Christos’] which
means “anointed.” It is equivalent to the Hebrew “Messiah.”
3. DEITY:
This a theological term derived from the Latin word “deus” meaning
“God.” When we speak of the “deity of Christ,” we are referring to the fact
that He is God.
4. INCARNATION:
This word means, “to embody in flesh,” and refers to the coming of Christ
to this world as a Man.
5. THE “ONLY BEGOTTEN SON:”

The Greek word translated “only begotten” is “:F<@(,<ºH”
[‘monogenes’].
Most would think of begetting in the sense of human generation — a father
produces a son, e.g. Matthew 1:2. This is not the case with the Son of God,
Who was “in the beginning” — John 1:1.
The term is one of relationship, not generation. “The only begotten Son is
that association in the Godhead which can be best illustrated to man by the
relationship of father and son.” (2)
This point is demonstrated by Hebrews 11:17, where Isaac is called
Abraham’s “only begotten son” when in fact Abraham begat other children,
including Ishmael who was actually born first! Isaac was the heir. God has
many other sons — by creative fiat (Job 38:7), by natural generation
(Malachi 2:10a; Acts 17:26a), and by spiritual regeneration (John 1:12;
James 1:18). These kinds of sonship have come about through an ACT of
2 Chafer, L. S. Systematic Theology. Dallas, Texas: Dallas Seminary Press, 1967: Volume VII, pg. 245.

LECTURE 1
God — but not so with Jesus Christ. Therefore, the term “only begotten
Son” is exclusive to Jesus Christ to indicate the unique relationship He has
with the Father in the Godhead.
6. THE WORD:
This name for Christ is used only in the writings of the apostle John (John
1:1,14; I John 1:1; 5:7; and Revelation 19:13). It is translated from the
Greek word “LÒgoV” [‘logos’] which means, “word” or “expression.” Jesus
Christ is the full expression and revelation of God. He is the Revealer. “As
language expresses thought, so Christ is the Expression, the Revealer, the
Manifester of God.” (3)
The same word is also used of the Bible. Jesus Christ is the Living Word of
God, the Bible is the written Word of God.
CHRIST BIBLE
John 14:6 TRUTH John 17:17
John 5:58 EVERLASTING Psalm 119:89
John 14:6 LIFE-GIVING James 1:18
Acts 16:31 SAVING I Corinthians 15:1,2
Titus 2:14 PURIFYING I Peter 1:22
Hebrews 10:14 SANCTIFYING John 17:17
Romans 15:9 GLORIFYING GOD Acts 13:48
John 11:25 LIVING I Peter 1:23
Note: Toward the close of the first century A.D., the Holy Spirit evidently
moved the apostle John to write certain passages in his Gospel and
epistles to counteract the rising Gnostic heresy. Gnosticism grew out of
the unholy blending of pure Christianity with Greek pagan philosophy,
and viewed Jesus Christ as an “emanated being” — a god, among lesser
deities. The term “logos” was employed by philosophers such as Philo
(c.20B.C.–C.50 A.D.). This word only refutes the notion of Christ being
emanated along with other æons; the term “only begotten Son” refutes
the Gnostic concept that He was lesser, subordinate, or inferior to God.
3 Ibid. Volume V, pp. 9,10.

LECTURE 1
THE PRE-INCARNATE CHRIST
This lecture answers the questions: “Where was Jesus Christ before He was born
of Mary?” and, “What was Jesus Christ before He came into this world?”
Although He did not possess a physical, material body prior to the incarnation,
the scriptures are clear that the Son was eternally pre-existent, co-existent,
co-essential, and co-equal with God the Father and God the Holy Ghost.
I. SCRIPTURAL PROOFS FOR THE PRE-EXISTENCE OF

CHRIST
A. John 1:1 — “In the beginning was the Word...” (cf. Genesis 1:1.)
B. John 8:58 — “Before Abraham was, I AM.” (cf. Exodus 3:14.)
C. John 17:5,24 — “...which I had with thee before the world was.”
D. Philippians 2:6 — “Who, being in the form of God...”
E. Colossians 1:16,17 — “For by him were all things created...”
F. Revelation 1:8 — “I am Alpha and Omega...”
G. Isaiah 9:6 — the “everlasting Father...”
II. THE PRE-INCARNATE RELATIONSHIP BETWEEN GOD

THE FATHER AND GOD THE SON
A. ETERNAL SONSHIP OR INCARNATIONAL SONSHIP?
There are those who teach what may be termed the “Incarnational
Sonship” of Jesus Christ — that He became the Son of God only at the time
of His birth into this world:
“Christ is and always has been the second member of the Trinity but only
became a Son in His incarnation ... The term Son, then, refers only to
Christ’s incarnation.”(1) “He became a Son by His virgin birth and was
affirmed a Son again at the resurrection.”(2) “From eternity He has been the
1 McArthur, John Jr. Acting on the Good News. Chicago, Illinois: Moody Press, 1987: pg. 35.

LECTURE 2
second Person of the Trinity. He assumed the role of a Son in His

incarnation.” (3)
The text most used to support this theory is Luke 1:35:
“And the angel answered and said unto her, The Holy Ghost shall come upon thee,
and the power of the Highest shall overshadow thee: therefore also that holy thing
which shall be born of thee shall be called the Son of God.”
Note: Some who hold this view (e.g. Oneness Pentecostals) also teach
the Oneness of God error — a form of modalism that teaches
there is only one God Who has manifested Himself in different
modes (Father, Son, Holy Spirit) at different times. Therefore,
Jesus became the Son of God — either at His birth, His baptism,
or His triumph. There was never a coexistent Father, Son, and
Holy Ghost.
B. THE ETERNAL SONSHIP OF CHRIST DEMONSTRATED:

Opposed to these false concepts is the Biblical declaration of the eternal
Sonship of Jesus Christ — the fact that He has always been the Son of God
from eternity past. A number of scriptures teach or imply this:
1. Psalm 2:7 & Hebrews 1:5,6.

“I will declare the decree: the LORD hath said unto me, Thou art my Son; this
day HAVE I begotten thee” — Psalms 2:7.
“For unto which of the angels said he at any time, Thou art my Son, this day
have I begotten thee? And again, I will be to him a Father, and he shall be to me
a Son? And again, when he bringeth in the firstbegotten into the world, he saith,
And let all the angels of God worship him” — Hebrews 1:5,6.
Although Psalm 2 is a “Messianic Psalm” in that it refers directly to Jesus

Christ, the tense of verse 7 is present rather than future. It cannot be
argued that the tense is present only in a prophetic sense, because
Hebrews 1:6 states that God brought His “firstbegotten [Son] into the
world...” — i.e. Jesus was already the begotten Son before His
incarnation.
2. The Father Sent The Son.

“For God so loved the world, that he gave his only begotten Son...”— John 3:16.
“...God sent forth his Son...” — Galatians 4:4.
“...he...sent his Son to be the propitiation for our sins ... the Father SENT THE
SON to be the Saviour of the world” — I John 4:10,14.
These verses do not say the Father sent the second Person of the
Godhead into the world (to become the Son) — they declare He sent
His Son!
2 Ibid. pg. 39.

3 Ibid. pg. 41.

LECTURE 2
3. Colossians 1:13-20.
“Who hath delivered us from the power of darkness, and hath translated us into
the kingdom of his dear SON: In whom we have redemption through his blood,
even the forgiveness of sins: Who is the image of the invisible God, the firstborn
of every creature: For by him were all things created, that are in heaven, and
that are in earth, visible and invisible, whether they be thrones, or dominions, or
principalities, or powers: all things were created by him, and for him: And he is
before all things, and by him all things consist. And he is the head of the body,
the church: who is the beginning, the firstborn from the dead; that in all things he
might have the preeminence. For it pleased the Father that in him should all
fulness dwell; And, having made peace through the blood of his cross, by him
to reconcile all things unto himself; by him, I say, whether they be things in earth,
or things in heaven.”
“We note that all the fifteen pronouns in verses 15 to 20 inclusive are in
apposition with the noun, Son, [of] verse 13. Each dependent
sentence, therefore, declares some fresh glory of THE SON, to Whom
they all relate, and in Whom they all combine with a transcendent
harmony.” (4)
Thus it is clear that the SON was the Creator of the universe, not just
“The Word” or the “Second Person” of the Trinity.
See also: Hebrews 1:2.
4. John 1:18.
“No man hath seen God at any time; the only begotten Son, which is in the
bosom of the Father, he hath declared him.”
We know that Jesus Christ declared the Father during His earthly
ministry (e.g. John 14:8,9; 17:6,8,14,26). This means that the Lord
Jesus Christ must have been the “only begotten Son ... in the bosom of
the Father” before His incarnation!
5. Matthew 21:37.
“But last of all he sent unto them his son, saying, They will reverence my son.”
The son in this parable was clearly a son before he was sent on his
mission.
6. Romans 1:3,4.
“Concerning his Son Jesus Christ our Lord, which was made of the seed of
David according to the flesh; And declared to be the Son of God with power,
according to the spirit of holiness, by the resurrection from the dead:”
These verses are very clear: verse 3 states that the [eternal] Son was
“made of the seed of David according to the flesh” — a reference to the
incarnation and Christ’s humanity; verse 4 states Christ was “declared
to be the Son of God with power” — meaning that His eternal Sonship
was demonstrated by His resurrection (Acts 13:33). They do not teach
4 Hocking, W. J. The Son of His Love. Sunbury, Pennsylvania: Believer’s Bookshelf: pg. 87.

LECTURE 2
that Christ was made the Son of God. Just as the [eternal] Word was
made flesh (John 1:14) so the eternal Son was made flesh.
7. Proverbs 30:4 — a Son in eternity past.

“Who hath ascended up into heaven, or descended? who hath gathered the
wind in his fists? who hath bound the waters in a garment? who hath
established all the ends of the earth? what is his name, and what is his SON’S
name, if thou canst tell?”
8. Isaiah 9:6 — a Son GIVEN, a Child BORN.

“For unto us a child is born, unto us a son is given...”
9. Hebrews 5:8.
“Though he WERE a Son, yet learned he obedience by the things which he
suffered.”
This scripture teaches that the Son became a servant (Philippians

2:7,8). It does not say he became a Son — he WAS a Son!
The term “Son” implies equality, not subordination (see: John 5:18;
10:30,33).
10. The Son Of God In The Furnace — Daniel 3:25.

“I see four men ... and the form of the fourth is like the Son of God.”
Jesus is called the Son of God some 580 years before His incarnation.
How did a pagan king know it was Christ? No doubt through the
personal witness of Shadrach, Meshach, and Abed-nego (verse 17)
and the witness of the Word of God (Isaiah 43:2).
C. THE INCARNATIONAL SONSHIP OF CHRIST REFUTED:

For many, this issue may seem to be simply a matter of semantics. Even
though many of those holding to the incarnational Sonship theory do not
deny the deity of Christ nor the Trinity, there are several implications
involved in its acceptance, however. For example:
1. This View Denies The Eternal Father.

Sonship implies (and requires) Fatherhood. Therefore, if Christ was
not the Son of God before His incarnation then there was no Father
before that time.
2. This View Denies The Actual Relationship Between God And Jesus.
The term “Son of God” becomes a title assumed by Christ, and has
Him ‘playing’ the rôle of a Son during His earthly ministry. In actual
fact, the term “only begotten Son” declares the intimate, eternal
relationship between the Father and The Son — John 1:18; 17:5.
3. The Bible Never Says Christ Became The Son Of God.

Luke 1:35 does not say Mary’s child would become the Son of God, but
that Christ would be called [by men] the Son of God. The Bible does
teach, however, that He became the Son of Man.

LECTURE 2
4. Christ Is The Son Of God From Eternity Past.

Both Acts 13:33 and Hebrews 1:5 quote Psalm 2:7. If the “this day”
refers to a point in time, then Hebrews 1:5 places that point at the
incarnation, whereas Acts 13:33 would have Christ becoming the Son
of God at His resurrection. That’s absurd! He was clearly the Son of
God before His resurrection, so it makes sense that he was also the Son
of God before His incarnation.
5. This View Means God Has Changed.

If Jesus wasn’t the Son and now is the Son, there has been a
fundamental change in the Godhead. cf. Malachi 3:6a.
III. THE PRE-INCARNATE WORKS OF CHRIST

The scriptures teach that the Son was active in the creation of the universe:
“All things were made by him; and without him was not any thing made that was made ...
He was in the world, and the world was made by him, and the world knew him not” — John
1:3,10.
“For by him were all things created, that are in heaven, and that are in earth, visible and
invisible, whether they be thrones, or dominions, or principalities, or powers: all things
were created by him, and for him: And he is before all things, and by him all things consist”
— Colossians 1:16,17.
“Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all
things, by whom also he made the worlds ... And, Thou, Lord, in the beginning hast laid the
foundation of the earth; and the heavens are the works of thine hands” — Hebrews 1:2,10.
IV. THE PRE-INCARNATE APPEARANCES OF CHRIST

In the Old Testament, a Personage called “The Angel of the LORD” from time to
time appears on the scene. It is evident from a close study of such accounts that
this Angel is a “pre-incarnate manifestation of deity” — undoubtedly the Lord
Jesus Christ in angelic form. See: Genesis 17:1; 18:1,2.
The word “angel” means a ‘messenger.’
The theological expression for these appearances is a “theophany”— from
“theos” = ‘God,’ and “phainein” = ‘to show.’
A. THE ANGEL OF THE LORD IS IDENTIFIED AS GOD:

“And she called the name of the LORD that spake unto her, Thou God seest me: for
she said, Have I also here looked after him that seeth me?” — Genesis 16:13.
“And the angel of the LORD called unto him out of heaven, and said, Abraham,
Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad,
neither do thou any thing unto him: for now I know that thou fearest God, seeing thou
hast not withheld thy son, thine only son from ME” — Genesis 22:11,12.
“And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am
I ... I AM THE GOD OF BETHEL...” — Genesis 31:11,13.

LECTURE 2
B. THE ANGEL OF THE LORD IS WORSHIPED:

“And the LORD appeared unto him in the plains of Mamre: and he sat in the tent
door in the heat of the day; And he lift up his eyes and looked, and, lo, three men
stood by him: and when he saw them, he ran to meet them from the tent door, and
bowed himself toward the ground” — Genesis 18:1,2.
C. THE ANGEL OF THE LORD DISPLAYS OMNISCIENCE:

“And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a
surety bear a child, which am old? ... Then Sarah denied, saying, I laughed not; for
she was afraid. And he said, Nay; but thou didst laugh” — Genesis 18:13,15.
D. THE ANGEL OF THE LORD DISPLAYS OMNIPOTENT

JUDGMENT:
“Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from
the LORD out of heaven” — Genesis 19:24.
E. THE ANGEL OF THE LORD MAKES PROMISES AND

GIVES PROPHECIES:
“And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it
shall not be numbered for multitude ... And he will be a wild man; his hand will be
against every man, and every man’s hand against him; and he shall dwell in the
presence of all his brethren” — Genesis 16:10,12.
F. THE ANGEL OF THE LORD REDEEMS AND SAVES:

“And he blessed Joseph, and said, God, before whom my fathers Abraham and
Isaac did walk, the God which fed me all my life long unto this day, The Angel which
redeemed me from all evil, bless the lads...” — Genesis 48:15,16.
“In all their affliction he was afflicted, and the angel of his presence saved them: in
his love and in his pity he redeemed them; and he bare them, and carried them all
the days of old” — Isaiah 63:9.
Note: Jesus Christ is not an angel.

The Jehovah’s Witness cult teaches that the Lord Jesus Christ is the
archangel Michael, effectively denying the deity of Christ by making
Him a created being — which John 1:3 and Colossians 1:16 refute.
I Thessalonians 4:16 and Jude 9 differentiate Michael and the Lord.
Note: Appearances of the Lord Jesus Christ after His resurrection and
ascension (Revelation 1:10-20) are referred to as “Christophanies.”
DOCTRINAL VERSE MEMORIZATION # 7: — John 1:1.

LECTURE 2
THE INCARNATION OF CHRIST
During the 20TH century, a determined assault upon the doctrine of the “Virgin
Birth” of our Lord and Saviour Jesus Christ was waged. Now, in many corners of
Christendom this doctrine is regarded as “non-essential” to the Christian faith,
and held by some to be just a fable.
Nothing could be further from the truth — the Virgin Birth of Christ is an
absolutely essential doctrine!
l If Jesus Christ was not virgin born — He is only a man, not God!
l If Jesus Christ was not virgin born — He could not be our Saviour!
l If Jesus Christ was not virgin born — the Books of Isaiah, Matthew, Luke,
and John are all fakes!
The fact is, the doctrine of the Virgin Birth of Christ is a cardinal doctrine — one
of the fundamentals of our Baptist faith.
This lecture will examine the Bible teaching on the matter.
I. REASONS FOR THE INCARNATION OF JESUS CHRIST

According to Revelation 13:8, the incarnation was a predetermined event in
human history. There are many Biblical reasons why Christ came into this world:
A. TO CONFIRM THE PROMISES OF GOD:

“Now I say that Jesus Christ was a minister of the circumcision for the truth of God,
to confirm the promises made unto the fathers” — Romans 15:8.
This scripture refers to Messianic prophecies such as Genesis 3:15; Isaiah

9:6,7; Micah 5:2; etc.
B. TO SAVE SINNERS:
“For the Son of man is come to seek and to save that which was lost” — Luke 19:10.
“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into
the world to save sinners...” — I Timothy 1:15.
C. TO REVEAL GOD THE FATHER:

“No man hath seen God at any time; the only begotten Son ... he hath declared him”
— John 1:18.
“...he that hath seen me hath seen the Father...” — John 14:9.
D. TO BECOME A FAITHFUL HIGH PRIEST:

“Wherefore in all things it behoved him to be made like unto his brethren, that he
might be a merciful and faithful high priest in things pertaining to God, to make
reconciliation for the sins of the people” — Hebrews 2:17.

LECTURE 3
See also: Hebrews 4:15,16; 5:1-5.
E. TO PUT AWAY SIN:

“And ye know that he was manifested to take away our sins...” — I John 3:5.
See: Mark 10:45; Galatians 4:5; Hebrews 9:26-28.
F. TO DESTROY THE WORKS OF SATAN:

“Forasmuch then as the children are partakers of flesh and blood, he also himself
likewise took part of the same; that through death he might destroy him that had the
power of death, that is, the devil” — Hebrews 2:14.
“For this purpose the Son of God was manifested, that he might destroy the works of
the devil” — I John 3:8.
See: John 12:31; Revelation 20:10.
G. TO GIVE US AN EXAMPLE OF A HOLY LIFE:

See: Matthew 11:29; I Peter 2:21; I John 2:6.
II. THE VIRGIN BIRTH OF JESUS CHRIST ACCORDING

TO THE SCRIPTURES
Five key scriptures teach the fact of the Virgin Birth of Christ:
A. THE “PROTEVANGELIUM” — Genesis 3:15.

“And I will put enmity between thee and the WOMAN, and between thy seed and
HER SEED; IT SHALL BRUISE THY HEAD, and thou shalt bruise his heel.”
This first announcement (protevangelium) of a Saviour refers to Him as the

“seed of the woman.” This is significant because the Saviour would have
no human father.
B. THE “IMMANUEL PROPHECY” — Isaiah 7:14.

“Therefore the Lord himself shall give you a sign; Behold, A VIRGIN SHALL
In 1952, the Revised
CONCEIVE, and bear a son, and shall call his name Immanuel.”
Standard Version (RSV)
caused a furor with its This verse expressly declares a virgin birth. Incidentally, the name
translation of “almah” as
“a young woman” in “Immanuel” means “with us is God!”
Isaiah 7:14.
C. THE GOSPEL ACCOUNTS OF THE BIRTH OF CHRIST:
1. Matthew 1:16-25.
This passage gives a direct account of the virgin birth of Christ. Note
some important statements:
a. “Of whom was born Jesus...” — verse 16.
Compared with the preceding genealogy, the altered expression
here is most significant. Jesus was not begotten through “natural
generation” with a human father.
See also: Luke 3:23.

LECTURE 3
b. “Before they came together...” — verse 18.

Mary was with child before marriage. Not only that, but from
Joseph’s initial reaction, both he and Mary were chaste, God-
fearing people — fornication was out of the question.
c. “Conceived...of the Holy Ghost...” — verse 20.
Here, the conception of Jesus Christ in the womb of Mary is
declared to be supernatural.
d. “Joseph knew her not...” — verse 25.
2. Luke 1:26-35.
a. Mary is said to have been a virgin — verse 27.
b. Mary herself said she was undefiled — verse 34.
c. Mary was informed that she would experience a supernatural
conception — verse 35.
D. THE BIBLICAL DECLARATION OF CHRIST’S

ETERNALITY:
Matthew 2:6 refers to Micah 5:2, which declares the Messiah to be eternal.
John 8:58, along with a number of other scriptures teaches that Christ is the
eternal God — a fact which in itself requires some kind of supernatural
birth. For the Creator of the Universe to appear in human flesh required a
birth like no other birth.
E. THE TEACHINGS OF THE PAULINE EPISTLES:

Those who reject the doctrine of the Virgin Birth of Jesus Christ often point
to the apostle Paul’s apparent silence on the subject as some kind of proof
that the doctrine is a fabrication.
However, note that Galatians 4:4 clearly states that Christ was made of a
WOMAN — a clear reference to Genesis 3:15.
The apostle Paul could not have believed in the deity, pre-existence,
sinlessness, and headship of Christ (as he surely did) without first being
convinced that His coming into this world was no ordinary event of nature.
III. THE INCARNATION OF JESUS CHRIST EXPLAINED

Philippians 2:5-8 is sometimes called the “Kenosis” of Christ. The word “kenosis”
means “self-emptying.” A study of this passage explains exactly what was
involved in the incarnation of the Lord Jesus Christ.
“Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God,
thought it not robbery to be equal with God: But made himself of no reputation, and took
upon him the form of a servant, and was made in the likeness of men: And being found in
fashion as a man, he humbled himself, and became obedient unto death, even the death
of the cross.”

LECTURE 3
The incarnation was the voluntary act of the Son, whereupon He placed Himself
under the bounds of humanity.
A. CHRIST WAS IN “THE FORM OF GOD” — verse 6a.

The word “form” (Grk. :@DNº — “morphe”) here does not mean a ‘shape’
or an ‘object.’ It means the outward expression that stems from His
innermost nature. (We sometimes speak of “the form of an athlete.”)
Christ looked like God because He was God!
B. CHRIST WAS “EQUAL WITH GOD” — verse 6b.

It was not robbery for Jesus Christ to claim equality with God. How could
He “steal” equality if He is equal?
C. CHRIST EMPTIED HIMSELF — verse 7.

By comparing this passage with other scriptures we can see that Christ
emptied Himself of all but His ESSENTIAL GLORY.
He laid aside certain rights that were His as the eternal God. He changed
from sovereignty to slavery. He became a “nobody” and took upon
Himself the form of a servant.
Christ looked like a servant because He was a servant!
Jesus Christ took off the robes of deity (not deity itself, if that were possible!)
and put on the robes of flesh. He surrendered the independent exercise of
the divine attributes.
D. CHRIST “HUMBLED HIMSELF” — verse 8.

He was found in fashion as a man. The word “fashion” (Grk. “schema”)
speaks of the visible expression or external condition of God as a result of
the incarnation.
He humbled (lowered) Himself and became obedient unto death. (The
word “unto” does not mean that death was ever His master — but that He
was obedient to His Father to the extent that He voluntarily allowed men to
put Him to death.)
IV. THE UNIQUENESS OF THE VIRGIN BIRTH OF CHRIST

The student should note that the birth of our Lord was not rare (meaning it was
something that could happen with great infrequency) — it was unique!
Isaac was miraculously born when his parents were past the age of natural
childbearing; likewise, John the Baptist. However, the birth of Christ does not
rank with these instances — Jesus was VIRGIN BORN! He was born without
having a human father.

LECTURE 3
V. THE VIRGIN MARY AND MARIOLATRY

The Roman Catholic ‘Church,’ along with other Eastern Orthodox religions,
holds to a doctrine known as Mariolatry — the worship and veneration of Mary.
This doctrine developed from the 5TH century A.D. after Augustine (354-430
A.D.) — the “Father of Corrupt Theology” — exalted Mary as the “Mother of
God.” The ecumenical councils of Ephesus I (431 A.D.) and Ephesus II (449
A.D.), called chiefly to settle the Nestorian Controversy, formally established this
doctrine.
In simple terms, the following rationale will demonstrate how this doctrine
developed:
· Mary was the mother of Jesus Christ
· Christ is God
· Therefore Mary is the Mother of God
· Therefore she has a special motherly influence over her Son
· Therefore if we really want something, pray to her — she will more
sway with her Son that any man.
This false doctrine implies Christ is mean and unapproachable, and turns Mary
into a Mediatrix and Redemptrix.
The following Bible facts should be noted as proofs against the wicked doctrine of
Mariolatry:
A. CHRIST IS NOT MEAN AND UNAPPROACHABLE:

“COME UNTO ME, all ye that labour and are heavy laden, and I will give you rest” —
Matthew 11:28.
“And the Pharisees and scribes murmured, saying, THIS MAN RECEIVETH
SINNERS, and eateth with them” — Luke 15:2.
“The Son of man came eating and drinking, and they say, Behold a man gluttonous,
and a winebibber, A FRIEND OF PUBLICANS AND SINNERS...” — Matthew 11:19.
B. MARY WAS NOT “IMMACULATE” (Sinless):
1. She Needed To Be Saved Like Any Other Person.

“And my spirit hath rejoiced in God MY SAVIOUR” — Luke 1:47.
The doctrine of the
“Immaculate Conception
Mary was a godly woman of great faith. She was chaste, and a vessel
of the Blessed Virgin
whom God could use for His holy purpose — but, like all human Mary” — that “from the
beings, she was a sinner who needed the Saviour. first moment of her
conception the Blessed
Virgin Mary was ... kept
2. She Did Not Receive Any Special Recognition From Jesus. free from all stain of
original sin” — was
See: Matthew 12:46-50. declared to be catholic
dogma on December 8,
3. She Was Not Able To Direct Or Influence Her Son. 1854 by Pope Pius IX.
See: John 2:3,4.

LECTURE 3
4. She Was Not Elevated Above Other Believers.

See: Luke 11:27,28.
5. She Was “Blessed AMONG Women” — not ‘above’ Women!

“And she spake out with a loud voice, and said, Blessed art thou AMONG
women, and blessed is the fruit of thy womb” — Luke 1:42.
The only woman blessed ABOVE women was Jael — Judges 5:24.
C. MARY IS NOT THE “MOTHER OF GOD:”

This expression is man-made. The Bible refers to her as the mother of
Jesus (John 2:1,3; Acts 1:14) and His mother (Matthew 1:18;
2:11-14,20,21; 12:46; 13:55; etc.). Mary is the mother of Jesus with regard
to His humanity, not His deity.
D. MARY WENT ON TO HAVE OTHER CHILDREN BY

NATURAL MEANS:
“And when he was come into his own country, he taught them in their synagogue,
insomuch that they were astonished, and said, Whence hath this man this wisdom,
and these mighty works? Is not this the carpenter’s son? is not his mother called
Mary? and HIS BRETHREN, James, and Joses, and Simon, and Judas? And his
SISTERS, are they not all with us? Whence then hath this man all these things?” —
Matthew 13:54-56.
Note: Matthew 12:46-49 refutes any notion that the Lord’s brothers
and sisters were simply “brothers and sisters in Christ” (i.e.,
believers) by clearly distinguishing the two groups.
“But other of the apostles saw I none, save James the LORD’S BROTHER” —
Galatians 1:19.
Nowhere in the Bible is it stated that Mary was translated sinless directly to
The doctrine of the Heaven (the Roman Catholic doctrine of “The Assumption of Mary”). No
“Assumption of the doubt she died a believer and awaits the resurrection day.
Blessed Virgin Mary” —
that Mary, “having
completed her earthly
E. CHRIST ALONE IS OUR MEDIATOR AND ADVOCATE:
life, was in body and soul “For there is one God, and ONE MEDIATOR between God and men, the man Christ
assumed into heavenly
Jesus” — I Timothy 2:5.
glory” — was made
official Catholic dogma “Wherefore he is able also to save them to the uttermost that come unto God by him,
on November 1, 1950 by seeing he ever liveth to make intercession for them” — Hebrews 7:25.
Pope Pius XII.
“My little children, these things write I unto you, that ye sin not. And if any man sin,
we have an ADVOCATE with the Father, Jesus Christ the righteous” — I John 2:1.
F. CHRIST ALONE IS OUR REDEEMER:

“Jesus saith unto him, I am the way, the truth, and the life: NO MAN COMETH UNTO
THE FATHER, BUT BY ME” — John 14:6.
“Neither is there salvation in any other: for there is NONE OTHER NAME under
heaven given among men, whereby we must be saved” — Acts 4:12.
DOCTRINAL VERSE MEMORIZATION # 8: — John 1:14.

LECTURE 3
THE NATURE OF CHRIST — HIS HUMANITY
The humanity of Jesus Christ has never been the subject of widespread
theological controversy. The Docetists of the second century A.D. denied the
reality of Christ’s body; the Apollinarians of the fourth century A.D. declared
Christ was two-thirds human; and the Eutychians believed His body was actually
divine — but for the most part, mainstream Christendom has held to the full
humanity of our Lord.
The Bible clearly teaches that the Lord Jesus Christ was human in the full and
complete sense of the word. The fact and evidence of this is the subject of this
lecture.
I. JESUS CHRIST HAD A HUMAN BIRTH
A. CHRIST WAS BORN OF A WOMAN:

“But when the fulness of the time was come, God sent forth his Son, made of a
woman...” — Galatians 4:4.
After His supernatural conception, Jesus underwent a normal period of

development in Mary’s womb (Luke 2:5b) and, as far as we know, His birth
was normal and natural (Luke 2:6,7).
B. CHRIST HAD A HUMAN GENEALOGY:
1. Matthew’s Gospel gives the genealogy of Jesus through Joseph

(Matthew 1:1-17), and establishes his legal right to the throne of David.
Christ is the seed of David — Romans 1:3.
2. Luke’s Gospel gives the genealogy of Jesus through Mary (Luke
3:23-38), herself a descendant of David (Luke 2:3,5). Christ is the seed
of the woman — Genesis 3:15.
Note: Christ never claimed to be the son of Joseph. He was called that a few
times, but only by those unacquainted with Him — see: Luke 3:23;
4:22.
II. JESUS CHRIST EXPERIENCED NORMAL HUMAN

DEVELOPMENT
Our Lord passed through infancy, childhood, youth, and manhood in the same
fashion as any other child. He was subject to the laws of ordinary human growth.
“And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God
was upon him ... And it came to pass, that after three days they found him in the temple,
sitting in the midst of the doctors, both hearing them, and asking them questions ... And he
went down with them, and came to Nazareth, and was subject unto them: but his mother

LECTURE 4
kept all these sayings in her heart. And Jesus increased in wisdom and stature, and in
favour with God and man” — Luke 2:40,46,51,52.
He was raised in a godly home and grew:

l Mentally — in wisdom
l Physically — and stature
l Spiritually — in favor with God
l Socially — and man
Note: There is a pseudepigraphal book relating to the childhood of Jesus that

presents Him as a “super-boy.” However John 2:11is stated to be the
first miracle of our Lord.
III. JESUS CHRIST HAD A TYPICAL HUMAN APPEARANCE
A. HE LOOKED JEWISH:
“Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest
drink of me, which am a woman of Samaria?” — John 4:9.
Most likely, this meant He had dark hair, olive complexion, and brown
eyes.
B. HE WAS VERY AVERAGE IN APPEARANCE:
1. His Attraction Was Not Outward.

“...he hath no form nor comeliness; and when we shall see him, there is no
beauty that we should desire him” — Isaiah 53:2.
2. He Easily Blended In With Crowds.

“Then took they up stones to cast at him: but Jesus hid himself, and went out of
the temple, going through the midst of them, and so passed by” — John 8:59.
3. Judas Had To Identify Him To Others.

“Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss,
that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail,
master; and kissed him” — Matthew 26:48,49.
C. HE LOOKED NOTHING LIKE THAT PORTRAYED IN

RELIGIOUS ART:
Byzantine and renaissance depictions of Jesus Christ show Him with long
(usually fair) hair and blue eyes (not to mention a halo!). Since no artist
ever saw Him, such representations can only be figments of men’s
imaginations.
D. JESUS DID NOT HAVE LONG HAIR:

Our Saviour never looked like a “hippie” from the 1960s! There are
several reasons why we can be certain He never wore long hair:

LECTURE 4
1. The Scriptural Reason — I Corinthians 11:14.

“Doth not even nature itself teach you, that, if a man have long hair, it is a shame
unto him?”
Long hair is a mark of subjection.
2. The Talmudic Reason.

The Jewish Talmud prescribed haircuts for men every month.
3. The Archæological Reason.

Busts of Roman emperors, etc. of that era show short hair on men.
4. The Atypical Reason.

Whenever a man in the Bible did have long hair, a special note of it is
made in the narrative — indicating it was not the norm.
e.g. Samson ( Judges 16:17,19); Absalom (II Samuel 14:26); demonic
locusts (Revelation 9:8).
Note: Some argue that Jesus wore long hair because He was a Nazarite, but
that is not so — He was a Nazarene (i.e. from Nazareth.)
IV. JESUS CHRIST HAS A TRI-PARTITE HUMAN NATURE
A. CHRIST HAS A BODY — sense consciousness.

“For in that she hath poured this ointment on my BODY, she did it for my burial” —
Matthew 26:12.
“Wherefore when he cometh into the world, he saith, Sacrifice and offering thou
wouldest not, but a BODY hast thou prepared me” — Hebrews 10:5.
“By the which will we are sanctified through the offering of the BODY of Jesus Christ
once for all” — Hebrews 10:10.
See also: I John 1:1 — that the Holy Ghost undoubtedly had John pen to
answer the Docetists who denied that Jesus had a literal body. They
believed that, since flesh was sinful, it was impossible for Jesus to have a
body of flesh, reasoning that the disciples and apostles only imagined He
did. See further: II John 7.
This does bring up an interesting question: Was the physical body of
the Lord Jesus Christ identical in every way to the physical body
of any and every man?
“Forasmuch then as the children are partakers of flesh and blood, he also himself
likewise took PART of the same...” — Hebrews 2:14.
What part (if any) was different from mankind? Acts 20:28 indicates it was
His blood that was different:
“...the church of GOD, which he hath purchased with HIS OWN BLOOD.”
Jesus Christ had human flesh but divine blood!

“Concerning his Son Jesus Christ our Lord, which was made of the seed of David
according to the FLESH” — Romans 1:3.

LECTURE 4
B. CHRIST HAS A SOUL — self consciousness.

“Then saith he unto them, My SOUL is exceeding sorrowful, even unto death: tarry
ye here, and watch with me” — Matthew 26:38.
“Now is my soul troubled; and what shall I say? Father, save me from this hour: but
for this cause came I unto this hour” — John 12:27.
C. CHRIST HAS A SPIRIT — God consciousness.

“Jesus, when he had cried again with a loud voice, yielded up the GHOST” —
Matthew 27:50.
“And immediately when Jesus perceived in his SPIRIT that they so reasoned within
themselves, he said unto them, Why reason ye these things in your hearts?” —
Mark 2:8.
“And when Jesus had cried with a loud voice, he said, Father, into thy hands I
commend my SPIRIT: and having said thus, he gave up the GHOST” — Luke 23:46.
V. JESUS CHRIST WAS SUBJECT TO HUMAN

LIMITATIONS
A. HE EXPERIENCED PHYSICAL (BODILY) LIMITATIONS:
In becoming a man, our Saviour experienced the limitations of humanity.
1. He Experienced Weariness — John 4:6.

“Now Jacob’s well was there. Jesus therefore, being WEARIED with his
journey, sat thus on the well: and it was about the sixth hour.”
2. He Required Sleep — Matthew 8:24.

“And, behold, there arose a great tempest in the sea, insomuch that the ship
was covered with the waves: but he was ASLEEP.”
3. He Experienced Hunger — Matthew 21:18.

“Now in the morning as he returned into the city, he HUNGERED.”
4. He Experienced Thirst — John 19:28.

“After this, Jesus knowing that all things were now accomplished, that the
scripture might be fulfilled, saith, I THIRST.”
5. He Suffered Agony — Luke 22:44.

“And being in an AGONY he prayed more earnestly: and his sweat was as it
were great drops of blood falling down to the ground.”
6. He Was Capable Of Physical Death — Luke 23:46.

“And when Jesus had cried with a loud voice, he said, Father, into thy hands I
commend my spirit: and having said thus, he gave up the ghost.”
B. HE EXPERIENCED INTELLECTUAL (SOUL)

LIMITATIONS & FACED MORAL DILEMMAS:
1. He Needed To Observe Things — Mark 11:13.
“And seeing a fig tree afar off having leaves, he came, if haply he might find any
thing thereon: and when he came to it, he found nothing but leaves; for the time
of figs was not yet.”

LECTURE 4
2. He Was Tempted In All Points — Hebrews 4:15.

“For we have not an high priest which cannot be touched with the feeling of our
infirmities; but was in all points tempted like as we are, yet without sin.”
The temptation of Christ embraced the whole man (“all points”):

l BODY — stones to bread — hunger — lust of flesh
l SOUL — cast thyself down — fame — pride of life
l SPIRIT — worship Satan — kingdoms — lust of eyes
For further discussion on the temptation of Christ, see Lecture 6.
3. He Evidenced Human Emotions.

a. Compassion — Matthew 9:36; Mark 1:41.
b. Anger — Mark 3:5.
c. Grief — John 11:33-38.
d. Love — Mark 10:21; John 15:13.
C. HE EXPERIENCED SPIRITUAL (SPIRIT) LIMITATIONS:
1. He Needed To Pray — Matthew 26:36.
2. He Needed The Filling Of The Holy Spirit — Luke 4:1.
Note: Our Lord was in submission to the Father, but this had to do with office
and operation — not with essence. This fact does not destroy
equality, because priority does not necessarily mean
superiority. For example, I Corinthians 11:3 teaches the priority of the
husband over the wife — but no passage in the Bible teaches that
husbands are a “superior species” to wives.
With this understanding then, we note:
a. Christ stated the Father was greater — John 14:28.

b. Christ was dependent upon the Father — John 5:19.
c. Christ was sent by the Father — John 8:42; 20:21b.
d. Christ received His authority from the Father — John 5:27.
e. Christ was under the authority of the Father — John 5:30.
f. Christ received His message from the Father — John 17:8.
g. Christ’s kingdom was appointed by the Father — Luke 22:29.
h. Christ’s kingdom will be delivered up to the Father — I Corinthians
15:24.
i. Christ voluntarily gave up any knowledge of the time of His return
to earth — Mark 13:32.

LECTURE 4
VI. JESUS CHRIST RECEIVED HUMAN NAMES AND

TITLES
A. JESUS — Matthew 1:21.
This was a very common name among Jews, being the Greek equivalent to
the Hebrew “Joshua.”
B. THE SON OF MAN — John 5:27.

This title is used over 80 times in the New Testament — Jesus Himself using
it some 40 times. It is a title expressing His total humanity.
C. JESUS OF NAZARETH — Acts 2:22.
D. THE MAN CHRIST JESUS — I Timothy 2:5.
E. THE SECOND MAN — I Corinthians 15:47.
F. THE PROPHET OF NAZARETH — Matthew 21:11.
G. THE CARPENTER — Mark 6:3.
H. MAN — Acts 13:38.
I. MASTER — Matthew 8:19.

This title means “Rabbi,” or “teacher.”
J. NAZARENE — Matthew 2:23.
VII. JESUS CHRIST HAD A HUMAN RELATIONSHIP WITH

GOD THE FATHER
Our Lord prayed often to His Father. He referred to God as His “Father” and “My
God” — indicating a human relationship.
Of course this relationship involved more than just that, as we shall see.

LECTURE 4
THE NATURE OF CHRIST — HIS DEITY
The importance of the doctrine of the deity of Christ can scarcely be

over-estimated. As noted previously, the Lord Jesus Christ does not sustain the
same relationship to Christianity that other founders of religions have to the
belief-systems they originated.
Buddha (563-484 B.C.), Confucius (551-478 B.C.), Mohammed (570-632
A.D.), etc., are significant primarily for their teaching — whereas Jesus Christ is
significant first and foremost for His PERSON.
The fact that He IS God manifested in the flesh makes Him the unique character
of all human history.
Proofs for the deity of Christ fall under two categories: First, the statements of
scripture which expressly declare Him to be God; second, the statements of
scripture which, by themselves or when compared with others, of necessity imply
or demonstrate His deity.
We shall examine both of these categories below:
I. SCRIPTURES EXPRESSLY DECLARING THE DEITY OF

CHRIST
The Bible clearly states that the Lord Jesus Christ is “God of very God” —
co-equal, co-eternal, and co-essential with the Father and the Holy Ghost. The
following passages are the primary proofs of His deity:
A. IN THE GOSPEL ACCORDING TO JOHN:

Since this is “the Gospel of Deity,” we would expect to find a number of
clear references to the deity of Christ here, and we do.
1. John 1:1-3.
So potent is this passage that the Jehovah’s Witness cult re-wrote the
“Bible” (calling it the New World Translation) to say Jesus is ‘a god!’
2. John 5:18.
The Jews clearly recognized the claims of Christ when He referred to
Himself as the “Son of God.” (A Son must be the same in essence as his
father!)
3. John 5:23.
This verse ought to confront members of the Jehovah’s Witness cult —
from their own perverted “Bible”!!

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4. John 10:30.
The word “one” here does not mean “one — as in full agreement,” but
“one — in essence!” This is how the Jews understood it, verses 31,33,
and Jesus did not correct them.
5. John 12:45.
Jesus Christ was (and is) a visible manifestation of God.
6. John 14:9.
To see Christ was to see God in the flesh.
7. John 20:28.
The Lord did not rebuke Thomas for his declaration.
B. IN THE BOOK OF ACTS:

Compare Acts 16:31 with Acts 16:34.
1. verse 31 — “believe on the Lord Jesus Christ.”
2. verse 34 — “believing in God.”
C. IN THE BOOK OF ROMANS — Romans 9:5.

“Whose are the fathers, and of whom as concerning the flesh Christ came, WHO IS
over all, GOD blessed for ever. Amen.”
Note: The all-important punctuation of this verse has been altered in

many of the modern (per)versions of the Bible.
D. IN THE BOOK OF I TIMOTHY — I Timothy 3:16.

“And without controversy great is the mystery of godliness: GOD was manifest in
the flesh...”
This is another verse which has been corrupted out of most (per)versions,
which usually change the word “God” to “who” or “he.”
E. IN THE BOOK OF TITUS:

Compare Titus 1:3 with Titus 1:4.
1. verse 3 — declares God to be our Saviour.
2. verse 4 — declares the Lord Jesus Christ to be our Saviour.

See also: Titus 2:13.
F. IN THE BOOK OF HEBREWS:

“But unto the SON he saith, Thy throne, O GOD, is for ever and ever: a sceptre of
righteousness is the sceptre of thy kingdom” — Hebrews 1:8.

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G. IN THE EPISTLE OF I JOHN:

“And we know that the Son of God is come, and hath given us an understanding,
that we may know him that is true, and we are in him that is true, even in his Son
Jesus Christ. THIS is the true GOD, and eternal life” — I John 5:20.
The word “this” is clearly referring to Jesus Christ.
H. IN THE EPISTOLARY SALUTATIONS:

Several epistles use expressions such as, “...from God our Father, and from
the Lord Jesus Christ...” in their salutations — e.g. II Corinthians 1:2.
At first glance these statements may appear to be separating the two
Persons — though in reality they merely distinguish the two Persons.
(The salutation of Colossians 1:2,3 is interesting, for these verses
distinguish “God,” and “Father,” and “Christ.”)
II. SCRIPTURES IMPLYING THE DEITY OF CHRIST

By comparing certain passages relating to the Lord Jesus Christ with others
relating to God or the Father, we can deduce many strong proofs for the deity of
Christ. These make up the secondary proofs of the deity of Christ. For example:
A. JESUS CHRIST POSSESSES THE ATTRIBUTES OF

GOD:
The attributes of God, particularly His natural attributes, are unique to
deity.
1. The Natural Attributes Of God Ascribed To Jesus Christ.

a. Omniscience.
l Christ knew all things — John 16:30.
l He knew what was in man — John 2:24,25.
l He saw Nathaniel under the fig tree — John 1:47-49.
l He knew the history of the Samaritan woman — John 4:29.
l He knew the thoughts of men — Matthew 9:4; 12:25; 27:18:
Mark 2:6-8; Luke 6:8.
l He knew the time and the manner of His departure from this
world — Matthew 16:21; John 12:33; 13:1.
l He knew who would betray Him — John 6:64,70,71.
l He knew the course of this present age — Matthew 24:25.
“In him are all the treasures of wisdom and knowledge hidden” —
Colossians 2:3.
b. Omnipotence.
l Christ declared He was “the Almighty” — Revelation 1:8.
l He had the power to do the things of God — John 5:19.

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l He upholds the created universe with His power — Hebrews

1:3.
l He has “all power” — Matthew 28:18. cf. Matthew 10:1.
l He had power over devils and evil spirits — Matthew 8:16;
Mark 5:11-15, disease — Luke 4:38-41, death — Matthew
9:25; Luke 7:14,15; John 11:43,44, the elements — Matthew
8:26,27, nature — Matthew 21:19; John 2:11.
The Bible cites all of these points as proof of the deity of Christ. See:
John 5:36.
c. Omnipresence.
l Christ was in Heaven while he was bodily present on the
earth — John 3:13.
l Christ is on the earth while He is presently in Heaven —
Matthew 18:20; 28:20.
l Christ fills all — Ephesians 1:23.
d. Eternality.
“Who is made, not after the law of a carnal commandment, but after the
power of an endless life” — Hebrews 7:16.
l Christ was before John the Baptist (c. 5 B.C.) — John

1:15.
l Christ was before Abraham (c. 2000 B.C.) — John 8:58.
l Christ was before the world was created (c. 4000 B.C.) —
John 1:1; 17:5,24.
l Jesus Christ is the “firstborn” of every creature — Colossians
1:15, being in existence “in the beginning” — John 1:1;
I John 1:1.
l As to the future, He continues forever — Hebrews 1:11;
Revelation 1:11a.
Note regarding the term “Firstborn:”

Those who deny the deity of Christ insist that the term “firstborn”
applied to Christ means He was “born” — i.e. that He had a definite,
finite beginning.
However, the Bible uses the term “firstborn” as a title expressing
relationship with no thought of generation necessarily connected to it.
i. Isaac was Abraham’s “firstborn” because he was called
the “only son” (Genesis 22:2,12,16) and the “only
begotten son (Hebrews 11:17). Yet we know Ishmael was
also Abraham’s son, and he was born first!
ii. The firstborn of both man and beast was considered as
belonging to God — Exodus 13:12; Numbers 3:13. (The
Levites were later substituted for Israel’s firstborn —
Numbers 3:12.)

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iii. The firstborn son received the “birthright” which

included the headship of the family and a double portion
of his father’s estate. In most cases, the son born first was
the firstborn, but not in every case. See: Genesis
19:19,32; 47:14,17-19.
e. Immutability.
Christ is said to be unchanging — Hebrews 1:11,12; 13:8.
Note: Charismatics and others often cite Hebrews 13:8 as proof
for the continuation of the signs and wonders (healings,
etc.) done by the Lord to this present day.
However, this verse is referring to the fact that the Lord is the
same in His Person and attributes — not necessarily in His
workings, as scripture clearly teaches.
f. Unity.
“I and my Father are one” — John 10:30.
“For there are three that bear record in heaven, the Father, the Word, and
the Holy Ghost: and these three are one” — I John 5:7.
g. Life.
See: John 1:4; 5:26; 11:25; 14:6.
2. The Moral Attributes Of God Ascribed To Jesus Christ.

a. Holiness.
Christ is absolutely holy and without sin — I John 3:5; completely
pure — I John 3:3; and Light itself — John 8:12.
Even those who were His enemies declare the sinlessness of Christ
many times in the Word of God. For example:
i. The unclean spirits — Mark 1:23,24.
ii. Judas Iscariot — Matthew 27:3,4.
iii. Pontius Pilate — John 18:38.
iv. Pilate’s wife — Matthew 27:19.
v. The dying thief — Luke 23:41.
vi. The Roman centurion — Luke 23:47.
Numerous scriptures testify that Jesus Christ was and is holy, just,
and without sin. See: John 8:46; Acts 3:14; 22:14; II Corinthians
5:21; Hebrews 4:15; 7:26.
Jesus hated sin — Hebrews 1:9; He did not sin — I Peter 2:22;
demanded holiness in others — Matthew 5:48; and rebuked those
who did sin — Matthew 16:23; John 4:17,18; 8:11.
His death on the cross reveals the true attitude of the Lord Jesus
Christ toward sin.

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b. Love.
Jesus Christ is the greatest expression and demonstration of love
ever.
Christ exhibits divine love by loving:
l The Father — John 14:31.
l Lost sinners — Romans 5:8.
l Believers — Galatians 2:20c.
l Obedient disciples — John 14:21.
l His churches — Ephesians 5:25.
l His enemies — Luke 23:34.
l His own kindred — John 19:25-27.
l Children — Mark 10:13-16.
The Lord Jesus Christ manifests His great love in every possible
way — to the Father, by His perfect obedience to His Father’s will
and in seeking His glory; to mankind, by seeking them, saving
them, and sorrowing after those who would reject Him.
c. Truth — John 14:6.
The Word of God is also called the “Word of Christ” (Colossians
3:16), and it is the Word of Truth (II Corinthians 6:7; Ephesians
1:13; James 1:18).
B. JESUS CHRIST POSSESSES THE OFFICES OF GOD:
1. He Is The Creator Of The Universe.

See: John 1:3; Colossians 1:16; Hebrews 1:10.
2. He Is The Sustainer Of The Universe.

See: Colossians 1:17; Hebrews 1:3.
C. JESUS CHRIST EXERCISED THE PREROGATIVES OF

DEITY:
1. He Forgave Sin — Matthew 9:2-8; Mark 2:5,10,11.
2. He Gave Eternal Life — John 10:28; 17:2.
3. He Raised The Dead — John 11:43,44.
4. He Will Execute Supreme Judgment — John 5:22,27; II Timothy 4:1.

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D. JESUS CHRIST IS IDENTIFIED AS THE OLD

TESTAMENT JEHOVAH:
Certain things said of the LORD [Jehovah] in the Old Testament are also said
of the Lord Jesus Christ in the New Testament. The following table will
show some of these comparisons:
STATEMENT OLD TESTAMENT NEW TESTAMENT

JEHOVAH JESUS
Tempted by Israel Numbers 21:16 I Corinthians 10:9
The Shepherd Psalm 23:1 John 10:11; I Peter 2:25; 5:4
Lead captivity captive Psalm 68:18 Ephesians 4:8-10
The Creator Psalm 102:24-27 Hebrews 1:10-12
Seen by Isaiah Isaiah 6:1-3 John 12:41
To be sanctified Isaiah 8:13 I Peter 3:15a
A Stone of Stumbling Isaiah 8:13,14 I Peter 2:7,8
Preceded by a forerunner Isaiah 40:3,4 Luke 1:68,69,76
Alpha & Omega; First & Last Isaiah 41:4; 44:6 Revelation 1:11,17
Light and Glory of Israel Isaiah 60:19 Luke 2:32
One Who searches the hearts Jeremiah 17:10 Revelation 2:23
One Who seeks and saves Ezekiel 34:11,12 Luke 19:10
E. JESUS CHRIST HAS NAMES AND TITLES DECLARING

HIS DEITY:
1. God.
As noted previously, Jesus is directly called “God” several times in the
New Testament.
2. The Son Of God.

Jesus used this title of Himself (John 10:36). Other also called Him the
Son of God — and Jesus accepted it in such a way as to assert His
claims to it. This title is a direct declaration of His deity — John 5:18;
10:30; Matthew 16:16,17.
See also: Matthew 27:43; Mark 9:7; 14:61; John 1:34; 5:25; 11:4; Acts
9:20; Hebrews 10:29; I John 4:15.
3. The “I AM” Titles.

“I AM” denotes self-existence and was the Name by which the LORD
revealed Himself to Israel through Moses.
[These titles are covered under the Doctrine of God, Lecture #7]
4. Lord.
This title is also used of God.

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See: Matthew 7:21,22; 22:42-46; Luke 2:11; 6:5; John 20:28; Acts
2:36; 4:33; 9:17; 10:36; 16:31; Romans 14:9; I Corinthians 2:8.
5. The Holy One.

See: Acts 3:14, and compare it with Hosea 11:9.
F. JESUS CHRIST ACCEPTED THE WORSHIP OF MEN:

See: Matthew 8:2; 9:18; 14:33; 15:25; 20:20; 28:9; Luke 5:8; 24:52,53; I
Corinthians 1:2.
Both the Old and New Testaments clearly declare that only God is to be
worshipped — Exodus 34:14; Matthew 4:10 — yet Christ accepted the
worship of others.
In contrast, men and angels (in no uncertain terms) refused worship when it
was offered to them — Acts 10:25,26; 14:8-18; Revelation 19:10; 22:8,9.
Furthermore, the scriptures also call us to worship Christ — John 5:23;
Philippians 2:10,11; Hebrews 1:6; Revelation 5:6-14.
G. JESUS CHRIST IS ASSOCIATED WITH THE GODHEAD:
1. At His Baptism — Matthew 3:16,17.
2. In The “Great Commission” — Matthew 28:19.
3. In The Apostolic Benediction — II Corinthians 13:14.
4. In The So-Called “Johannine Comma” — I John 5:7.
In each of these cases, Jesus Christ is intimately included with the Father
and the Holy Ghost.
H. JESUS CHRIST POSSESSED A DIVINE

SELF-CONSCIOUSNESS:
1. In The Temple At Age Twelve — Luke 2:41-52.
2. At His Baptism — Matthew 3:13-17.
3. At His Temptation — Matthew 4:1-11.
4. In His “Sermon On The Mount.”

a. He claimed more authority than Moses — e.g. Matthew 5:38,39.
b. He claimed to be the Judge of all men — Matthew 7:21-23.
DOCTRINAL VERSE MEMORIZATION # 9: — Colossians 1:15-17.
DOCTRINAL VERSE MEMORIZATION # 10: — Hebrews 13:8.

LECTURE 5
THE PERSON OF CHRIST
We have seen that the Lord Jesus Christ is both perfect Man and perfect God; that
He possesses a human nature (yet without sin) and a divine nature.
The purpose of this lecture is to contemplate the union of these two natures of
Christ. While this study will be brief, the student should be aware that it is a subject
that has engaged the minds of philosophers, theologians, and churchmen for
centuries — often with violent repercussions!
I. THE HYPOSTATIC UNION

The “hypostatic union” is the theological term for the union of the two natures of
Christ in one Person. The Greek word ßBÒFJ"F4H (“hypostasis”) literally means
“substance” or “person.”
A. UNSCRIPTURAL EXPLANATIONS:
1. The Union Is A Fusion.

Fourth and fifth century Alexandrian theology (philosophy) asserted
that the divine and human natures of Christ were somehow fused
together to form one inseparable nature. i.e., He did not have a divine
nature or a human nature per se — but a third nature. This is
“monophysitism” (one nature). Eutychianism advanced this concept
further by teaching that the body of Christ was divine also.
2. The Union Is Comparable To Marriage.

The wedding of a man and a woman is in reality “two becoming as
one,” because there are still two people involved. This explanation of
the union of Christ’s two natures fails because Christ is ONE Person.
This is the 5TH century Nestorian heresy, which sought to counteract
the Alexandrian error by upholding “dyophysitism” [two natures] but
asserting only a moral union between the two natures — leading to the
implication that there are not only two natures, but two Persons! They
saw the man Jesus Christ as the God-bearer.
3. Jesus Is A Man Indwelt By Christ.

This explanation reduces our Lord to the same level as a believer,
because every Christian is a man indwelt by God through the Holy
Spirit (Romans 8:9,11; II Timothy 1:14; James 4:5). The Lord Jesus
Christ is much more than a man filled with the Spirit or the presence of
God.

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The Gnostic heretic Cerinthus (c.100 A.D.) held that Jesus was a mere
man upon Whom ‘the Christ’ descended at His baptism (and from
whom this higher Divine power departed before the crucifixion).
4. Jesus Has Dual Personality.

This explanation proposes some kind of “Dr. Jekyll and Mr. Hyde,”
on/off arrangement, and is not supported by scripture. In fact, it comes
closer to describing the believer — who has both the old sin nature and
the new divine nature (in a state of conflict!).
5. Jesus Is Part-God And Part-Man.

Fourth century Apollinarianism held that the body and soul of Jesus
was human, but His spirit was divine — the “Logos.” In other words,
Jesus was perfect God, but not completely human.
To be part of anything is not to be anything — a “half-God” or a
two-thirds God is no God!
6. Jesus Is A Man Of God.

Our Lord was indeed a Man of God, but this concept alone would
reduce Him to the level of the greatest of men. Those who view Christ
as the Founder of one of the world’s greatest religions — and on a par
with Mahomet, Buddha, etc. — usually hold this opinion.
The contrast in John 1:1-8 between Christ and the greatest human
being ever born (John the Baptist — Matthew 11:11a) answers this
false notion.
7. Jesus Is A Deified Man.

This is akin to Mormon heresy!
Other questions arising out of the early Christological controversies had to

do with the will of Christ — did it belong to His Person or His nature? For
example, Dyotheleticism held that Christ not only had two natures, but also
two wills. (Since personality involves intellect, sensibility, and volition [a
will], one Person means one will.)
B. THE SCRIPTURAL UNDERSTANDING:

The Lord Jesus Christ always spoke of Himself as ONE PERSON. There
was never any interchange of “I” and “Thou” between His human and
divine natures.
The Lord Jesus Christ clearly has TWO NATURES, not one.
It is correct to speak of the person (singular) of Christ, but not of the nature
(singular) of Christ, for He has two distinct natures!
The person of Christ is theanthropic, but not His nature. That is, we can
speak of the “God-Man” when we wish to refer to His Person, but ought not
to refer to a “divine-human” nature (singular).

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This union of two natures in one Person is in reality incomprehensible to the

human mind. Like the doctrine of the Trinity — that of three distinct
Persons in one essence — we must accept it as fact by faith because the
Bible teaches it to be so.
II. THE IMPORTANCE OF THE UNION OF TWO NATURES

IN ONE PERSON
The Bible attests to the duality of natures in Christ. For example, in Isaiah 9:6 we
see:
l His humanity — “unto us a child is born.”
l His deity — “unto us a Son is given” — the eternally pre-existent Son, the
mighty God, the everlasting Father.
A. WHY OUR SAVIOUR NEEDED TO BE A MAN:

Christ had to become a man in the truest and fullest sense of the word in
order to atone for the sins of mankind.
It was a man that sinned — thus only a man could pay the penalty. See:
Hebrews 10:5-10.
Because Christ is a man, tempted in all points like as we are (yet without
sin), He is approachable. He is “touched with the feeling of our infirmities.”
(If He were only God in the sense of being pure Light — no man could
come to Him.)
B. WHY OUR SAVIOUR NEEDS TO BE GOD:

As God, Jesus Christ is able to forgive sins and reconcile men to the Father
(Matthew 9:6; Mark 2:7,10). Because He is God we can trust Him with our
soul for eternity — something we would not do if He were just a man.
Since Jesus had no earthly father, He inherited no sin nature. Thus He, and
He alone, is perfect in His humanity and His deity.
III. THE CHARACTER OF THE LORD JESUS CHRIST

This union of two distinct natures in one lovely Person produced the beautiful
character of our Lord. Note:
A. HE IS ABSOLUTELY HOLY:
“For such an high priest became us, who is HOLY, HARMLESS, UNDEFILED,
SEPARATE FROM SINNERS, and made higher than the heavens” — Hebrews
7:26.
See: Luke 1:35; John 8:29b; John 8:46a; John 14:30c; Acts 2:27; Acts
3:14; Acts 4:27; Hebrews 4:15; I John 3:3.
The question arises: “Could Jesus have sinned?”
While acknowledging that Jesus did not sin, there are some who teach He
could have sinned. For example, Ellen G. White, the foundress of the

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Seventh-Day Adventist cult, taught that Jesus experienced a constant

struggle to avoid sinning and was successful only due to the enabling grace
of God rather than to the impeccability of His Person. There are those who
believe that Jesus actually could have sinned, and that the whole plan of
salvation “hung in the balance” during the temptation of Christ.
There is abundant proof that He did NOT sin — but could He have? No,
Jesus could not ever have sinned. Why?
1. Consider His Character.

a. I John 3:9 declares, “Whosoever is born of God (as was Jesus
Christ) doth not sin: for his seed remaineth in him: and he
CANNOT sin, because he is born of God.”
Jesus not only lived a holy life, He was born holy!
b. Christ was conceived in the womb of Mary by the HOLY Ghost
(Luke 1:35). How could the HOLY Spirit produce anything
capable of sinning?
c. The possibility that Christ could sin contradicts the divine attributes
He possessed. If Jesus Christ could have sinned, then God could
sin! cf. James 1:13c.
d. Jesus Christ was not holy and sinless because he refused to sin —
He refused to sin because He was holy.
e. According to II Corinthians 5:21, Jesus Christ was “made...to be
sin,” which would not be necessary if he were capable of sinning.
f. Jesus Christ has two natures, but only one will (Hebrews 10:7,9;
Matthew 26:42; John 4:34). The divine will controlled the human
nature. (Christ is the God-Man, not the Man-God!)
2. Consider His Calling.
a. As the Second Adam.
Christ never came into the world to re-attempt what Adam failed to
do. His was not a “let’s try and get it right this time” mission.
b. As the Sin-bearer.
How could One who was even capable of sinning suffer to put
away sin (Hebrews 9:26)?
3. Consider His Crisis.
a. The temptation of Christ was a necessary part of His incarnation,
because every man faces the tempter.
b. The temptation of Christ was a necessary part of His humiliation.
What humiliation He suffered — the Holy One subjected to the
deceitful solicitations of Satan — we can never understand!
c. The temptation of Christ was a necessary part of His identification
with man — Hebrews 2:17,18.

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d. When studying the temptation of Christ, the steps involved in the

commission of a sin should be considered — James 1:14,15.
These steps are:
l Step ONE — enticement: the presentation of sin, or the
invitation to sin. This is OUTWARD.
l Step TWO — the realization that what is being offered is a
temptation to sin.
l Step THREE — the struggle over whether or not to yield to
that temptation. This is INWARD.
l Step FOUR — lust: the desire to give in to the temptation.
This is a willful act.
l Step FIVE — sin: the act of actually committing something
that is contrary to God’s Word.
The act of sinning begins with the will, in the heart of a man. See:
Matthew 5:27,28; 15:19; I John 3:15. Man, as a moral creature,
does not act by instinct but by volition.
The Lord Jesus Christ never went beyond step two. His divine
holiness would absolutely preclude any possibility of Him
considering whether or not to yield to temptation. (Furthermore,
His omniscience would have reversed the order of the first two
steps!)
4. Consider His Conduct.
Note the testimony of Christ:
a. John 8:29 — “I do always those things which please him.”
b. John 8:46 — “Which of you convinceth [convicts] me of sin?”
c. John 14:30 — “...for the prince of this world cometh, and hath
nothing [not one scintilla of evidence of sin] in me.”
Jesus said, “YE (not “we”) must be born again.” He went often into the
temple, yet never offered a sacrifice. He prayed to the Father, yet never
needed a mediator. He said, “Father, forgive THEM” (but never
“forgive me”).
5. What About Hebrews 4:15?

This verse is most often cited as “proof” that Jesus could have sinned.
It actually teaches the impeccability of Christ. Understand the
following key words:
a. Infirmities — weaknesses, struggles, sickness, limitations of the
physical body (Matthew 8:17; Romans 8:26; II Corinthians 12:9),
not human depravity.

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b. Tempted — tested, tried, proved, examined (as the Passover lambs

were kept for four days to make sure they were without blemish),
not an inducement to sin. See: James 1:2,3.
c. All Points — in every area (see: Lecture 4), not in every step
associated with the commission of a sin (as outlined above).
d. Without — outside of, apart from, separate (opposite of “within”),
not conveying the idea of successfully holding out.
B. HE IS GENUINELY COMPASSIONATE:
“But when he saw the multitudes, he was moved with compassion on them,
because they fainted, and were scattered abroad, as sheep having no shepherd —
”Matthew 9:36.
See: Mark 10:21; John 10:11; John 15:13; Romans 5:8; Ephesians 3:19.
C. HE WAS TRULY HUMBLE:

“Even as the Son of man came not to be ministered unto, but to minister, and to give
his life a ransom for many” — Matthew 20:28.
See: Luke 9:58; II Corinthians 8:9; Philippians 2:5-8.
D. HE WAS COMPLETELY SUBMISSIVE (MEEK):

“Now I Paul myself beseech you by the meekness and gentleness of Christ, who in
presence am base among you, but being absent am bold toward you” — II
Corinthians 10:1.
See also: Matthew 11:29; Luke 23:34; Luke 7:37-39.
E. HE LIVED A LIFE OF PRAYER:

“And when he had sent the multitudes away, he went up into a mountain apart to
pray: and when the evening was come, he was there alone” — Matthew 14:23.
“And in the morning, rising up a great while before day, he went out, and departed
into a solitary place, and there prayed” — Mark 1:35.
“Who in the days of his flesh, when he had offered up prayers and supplications with
strong crying and tears unto him that was able to save him from death, and was
heard in that he feared” — Hebrews 5:7.
See also: Matthew 26:36-46; Luke 6:12; 22:44.
F. HE WAS A TIRELESS WORKER:

“Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his
work” — John 4:34.
“But Jesus answered them, My Father worketh hitherto, and I work” — John 5:17.
“I must work the works of him that sent me, while it is day: the night cometh, when no
man can work” — John 9:4.
“I have glorified thee on the earth: I have finished the work which thou gavest me to
do” — John 17:4.
See also: Matthew 8:16; 12:22-13:53; John 8:2.

LECTURE 6
Our blessed Lord combined in one, two natures, both complete;

A perfect manhood all sublime, in Godhead all replete.
As man He entered Cana’s feast, a humble guest to dine;
As God He moved the water there, and changed it into wine.
As man He climbed the mountain’s height, a suppliant to be;
As God He left the place of prayer and walked upon the sea.
As man He wept in heartfelt grief, beside a loved one’s grave;
As God He burst the bands of death, Almighty still to save.
As man He lay within a boat o’erpowered by needful sleep;
As God he rose, rebuked the wind and stilled the angry deep.
Such was our Lord in life on earth, in dual nature one;
The woman’s seed in very truth and God’s eternal Son.
O child, O Son, O Word made flesh, may Thy high praise increase:
Called Wonderful, the Mighty God, Eternal Prince of Peace. (1)
1 Criswell, W. E. Great Doctrines of the Bible. Grand Rapids, Michigan: 1982, Zondervan: Volume II, pg.
122.

LECTURE 6
NOTES

LECTURE 6
THE OFFICES OF CHRIST
We now enter upon a study of the work of Jesus Christ, a subject which is
generally viewed in its three stages: past, present, and future — or as a
presentation of our Lord in His three distinctive offices — Prophet, Priest, and
King.
A simple outline of the three-fold work of Christ is as follows:
PAST PRESENT PROSPECTIVE

ê ê ê
PROPHET PRIEST POTENTATE
| | |
REDEMPTION REPRESENTATION REPATRIATION
| | |
ARE saved BEING saved ARE saved
from the from the from the
PENALTY POWER PRESENCE
of sin of sin of sin
| | |
APPLICATION ADVOCACY ANTICIPATION
of the of the of the
blood blood blood
ê ê ê
JUSTIFICATION SANCTIFICATION GLORIFICATION
This outline given in Hebrews 9:24-28:

· He HATH appeared to put away sin — verse 26.
· NOW to appear in the presence of God for us — verse 24.
· SHALL He appear the second time — verse 28.
According to Revelation 1:8, our Lord Jesus Christ is the One “which IS, and
which WAS, and which IS TO COME.”
Note: It is important not to apply the above outline too rigidly as to exclude
some aspect of our Lord’s great work. Keep in mind that each of the
three chief offices of Christ are in themselves “past, present, and future.”

LECTURE 7
I. THE THREE CHIEF OFFICES OF CHRIST DEFINED
A. PROPHET — One Who Speaks to the People for God.
1. The Old Testament.

“I will raise them up a Prophet from among their brethren, like unto thee, and will
put my words in his mouth; and he shall speak unto them all that I shall
command him. And it shall come to pass, that whosoever will not hearken unto
my words which he shall speak in my name, I will require it of him” —
Deuteronomy 18:18,19.
“For Moses truly said unto the fathers, A prophet shall the Lord your God raise
up unto you of your brethren, like unto me; him shall ye hear in all things
whatsoever he shall say unto you” — Acts 3:22.
See: Luke 7:16; Acts 3:23; 7:37.
2. The New Testament.

“And the multitude said, This is Jesus the prophet of Nazareth of Galilee” —
Matthew 21:11.
“All things are delivered to me of my Father: and no man knoweth who the Son
is, but the Father; and who the Father is, but the Son, and he to whom the Son
will reveal him” — Luke 10:22.
“Hath in these last days spoken unto us by his Son...” — Hebrews 1:2a.
3. Christ’s Present Prophetic Ministry.

“Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for
he shall not speak of himself; but whatsoever he shall hear, that shall he speak:
and he will show you things to come. He shall glorify me: for HE SHALL
RECEIVE OF MINE, and shall show it unto you. All things that the Father hath
are mine: therefore said I, that he shall take of mine, and shall show it unto you”
— John 16:13-15.
This has been fulfilled with the completion of the New Testament.
B. PRIEST — One Who Speaks to God for the People.
1. The Old Testament.

“The LORD hath sworn, and will not repent, Thou art a priest for ever after the
order of Melchizedek” — Psalms 110:4.
2. The New Testament.

“So also Christ glorified not himself to be made an high priest; but he that said
unto him, Thou art my Son, to day have I begotten thee. As he saith also in
another place, Thou art a priest for ever after the order of Melchisedec” —
Hebrews 5:5,6.
“Whither the forerunner is for us entered, even Jesus, made an high priest for
ever after the order of Melchisedec” — Hebrews 6:20.
“But this man, after he had offered one sacrifice for sins for ever, sat down on
the right hand of God” — Hebrews 10:12.
3. Christ’s Present Priestly Ministry.

a. Reconciliation — Romans 5:1,2,9-11; II Corinthians 5:18,19.

LECTURE 7
b. Intercession — Romans 8:34; Hebrews 4:14,15; 7:17-28.

c. Mediation — I Timothy 2:5.
C. POTENTATE — One Who Reigns over the People as God.
1. Old Testament.
“Yet have I set my KING upon my holy hill of Zion” — Psalms 2:6.
“For unto us a child is born, unto us a son is given: and the government shall be
upon his shoulder: and his name shall be called Wonderful, Counsellor, The
mighty God, The everlasting Father, The Prince of Peace. Of the increase of
his government and peace there shall be no end, upon the throne of David, and
upon his kingdom, to order it, and to establish it with judgment and with justice
from henceforth even for ever. The zeal of the LORD of hosts will perform this”
— Isaiah 9:6,7.
See also: I Samuel 2:10.
2. New Testament.
“Then cometh the end, when he shall have delivered up the kingdom to God,
even the Father; when he shall have put down all rule and all authority and
power. For he must reign, till he hath put all enemies under his feet” — I
Corinthians 15:25,25.
“And he hath on his vesture and on his thigh a name written, KING OF KINGS,
AND LORD OF LORDS” — Revelation 19:16.
“Blessed and holy is he that hath part in the first resurrection: on such the
second death hath no power, but they shall be priests of God and of Christ, and
shall reign with him a thousand years” — Revelation 20:6.
3. Christ’s Present Kingly Ministry.

“Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and
sitting upon an ass, and a colt the foal of an ass” — Matthew 21:5.
See also: John 12:15.

The Lord Jesus Christ is King in the sense that He rules over the
Kingdom of God, i.e. over all who are born again.
II. A SYNOPSIS OF THE WORK OF JESUS CHRIST
A. THE PAST WORK OF CHRIST:

There are many things Jesus did and said (John 21:25), but the past work of
Christ centers upon the cross of Calvary.
The cross is central to the Bible.
We preach Christ crucified!
The Lord Jesus Christ did not come to be a teacher (though He taught,) to
set a good example (though He did,) to bring social revolution to Palestine,
etc. — He came to “seek and to save that which was lost,” Luke 19:10.
Man was born to live — Christ was born to die.

LECTURE 7
It is not “lessons from the life of Christ”— but “life from the death of Christ!”
The life and personal example of Christ is only ever held up for believers to
follow — never the lost! See: Ephesians 4:20; 5:1; I Peter 2;21; I John 2:6.
B. THE PRESENT WORK OF CHRIST:

This centers around the advocacy of Christ in Heaven, where He appears
on the behalf of each believer.
we have an ADVOCATE with the Father, Jesus Christ the righteous” — I John 2:1.
Just as the past work of Christ has to do with our past sins, so His present
work has to do with our present sins and our present relationship with our
Heavenly Father.
C. THE FUTURE WORK OF CHRIST:

Much of what the Bible says concerning the Lord Jesus Christ has yet to be
fulfilled. One day, the Lord Jesus Christ will return to this earth and reign in
millennial splendor.
All these aspects of the work of Christ will be enlarged upon in the lectures that
follow.

LECTURE 7
THE ATONEMENT OF CHRIST — DEFINED
In this study of the past work of the Lord Jesus Christ, we will not concern
ourselves with His personal ministry of teaching, preaching, and miracles, etc.,
but with His great work of redemption. This was the central purpose of His
incarnation.
The redemptive work of Christ centers on His death and resurrection. The
doctrine of the atonement is another feature of true, Bible Christianity that sets it
apart from every other world religion — including many within the pale of
Christendom! Religion says, “DO” — Christianity says, “DONE!”
I. THE MEANING OF THE WORD “ATONEMENT”

The word “atonement” is found one time in the New Testament in Romans 5:11.
“And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have
now received the atonement.”
It is called “THE atonement,” distinguishing the finished work of Christ from the
many atonements of the Old Testament which simply covered sin — Exodus
30:10; 34:7; Hebrews 9:13,14; 10:1-4.
We often use this word to refer to the whole redemptive work of our Lord and
Savior Jesus Christ. It is a good word to use, for it reflects the end result of all that
Christ accomplished when He died on the cross.
The word is derived from a Middle English conjunction of two words:
“AT ONE” è “’At-one ment” è “Atonement”
The work of Christ has as its end the making of God and man “at one.”
II. THE PROMINENCE OF THE ATONEMENT IN THE

WORD OF GOD
The death of the Lord Jesus Christ is of supreme and vital importance in the Bible.
A. OLD TESTAMENT TYPES AND SACRIFICES POINTED

TO THE PERFECT SACRIFICE:
For example:
1. The Coats Of Skins — Genesis 3:21.
2. The Sacrifice Of Isaac — Genesis 22:8.
3. The Passover Lamb — Exodus 12:1-14.

LECTURE 8
4. The Levitical Sacrifices.

See: Leviticus 1–5.
A total of FIVE offerings are necessary to give the full picture of the work
of Christ:
The “Sweet Savour” Offerings — looking at the Sin-bearer
l Leviticus 1 — BURNT OFFERING — Christ’s perfect death
l Leviticus 2 — MEAL OFFERING — Christ’s perfect life
l Leviticus 3 — PEACE OFFERING — Christ’s perfect work
The “Non-Sweet Savour” Offerings — looking at the Sin
l Leviticus 4 — SIN OFFERING — for the Guilt of sin
l Leviticus 5 — TRESPASS OFFERING — for the Effect of sin
These offerings, along with the other Old Testament “types” of Christ,
are “shadows” of the real thing — Hebrews 10:1; Colossians 2:17.
B. OLD TESTAMENT PROPHETS WROTE OF A

SUFFERING MESSIAH:
See: Psalm 22:1-18; Isaiah 53:4-8; Zechariah 12:10b; 13:6,7; Luke
24:26,27; I Peter 1:10,11.
These scriptures refute the erroneous teaching of some dispensationalists
that Christ came to set up His Millennial kingdom — was rejected as King,
so “changed His mind” and became a Saviour instead. Old Testament
prophets saw both advents, and it is clear Christ always came the first time
to die for us.
The message of the Old Testament prophets was two-fold:
“But those things, which God before had showed by the mouth of all his prophets,
THAT CHRIST SHOULD SUFFER, he hath so fulfilled. Repent ye therefore, and be
converted, that your sins may be blotted out, when the times of refreshing shall
come from the presence of the Lord; And HE SHALL SEND JESUS CHRIST, which
before was preached unto you: Whom the heaven must receive until the times of
restitution of all things, which God hath spoken by the mouth of all his holy prophets
since the world began” — Acts 3:18-21.
C. THE ATONEMENT IS THE MAIN THEME OF THE NEW

TESTAMENT:
There are 175 references to the “atonement” in the New Testament,
meaning one in every 44 verses mentions it.
1. The Atonement Was The Reason For The Incarnation.

“For even the Son of man came ... to give his life a ransom for many” — Mark
10:45.
See also: John 12:27; I Timothy 1:15; Hebrews 2:14; 10:5.
2. The Atonement Is The Kernel Of The Gospel We Preach.

“For I determined not to know any thing among you, save Jesus Christ, and him
crucified” — I Corinthians 2:2.

LECTURE 8
See: I Corinthians 15:1,3,4.
3. The Atonement Will Be The Central Theme Of Heaven’s Song.

“And they sung a new song, saying, Thou art worthy to take the book, and to
open the seals thereof: for thou wast slain, and hast redeemed us to God by thy
blood out of every kindred, and tongue, and people, and nation” — Revelation
5:9.
III. THE NECESSITY FOR THE ATONEMENT OF JESUS

CHRIST
The Lord Jesus Christ spoke of His death as being necessary — John 3:14,15.
“And as Moses lifted up the serpent in the wilderness, even so MUST the Son of man be
lifted up: That whosoever believeth in him should not perish, but have eternal life” — John
3:14,15.
His awful sufferings indicate it was necessary — why else would the Father have
subjected His dear Son to such barbaric treatment?
Christ’s atoning death reveals two great truths concerning God — the measure of
His infinite holiness, and the extent of His infinite love.
A. CHRIST DIED TO SATISFY THE HOLINESS OF GOD:

God is holy and God hates sin! The penalty for sin is death, and the
holiness of God demands that sin must be punished. God cannot overlook
sin — it would be contrary to His nature.
“Thou art of purer eyes than to behold evil, and canst not look on iniquity —
Habakkuk 1:13.
“But your iniquities have separated between you and your God, and your sins have
hid his face from you, that he will not hear.” — Isaiah 59:2.
For God and man to fellowship, man must approach God in holiness. This
fact was demonstrated by the Levitical sacrifices of the Old Testament —
Leviticus 17:11; Hebrews 9:22.
Hebrews 12:14 — “...and holiness, without which no man shall see the Lord:”
“Wherefore we receiving a kingdom which cannot be moved, let us have grace,
whereby we may serve God acceptably with reverence and godly fear: For our God
is a consuming fire.” — Hebrews 12:28,29.
B. CHRIST DIED TO SATISFY THE LOVE OF GOD:

The attribute of love is such that God seeks only the highest good for
mankind. His love is such that He must (and did) share that punishment
with and for the transgressor.
God’s love is intense: “For God SO loved the world...” — John 3:16.
In the atoning death of Jesus Christ the great “dilemma” facing God was resolved:
How could God love the sinner and still punish sin??
Christ was the answer!!

LECTURE 8
Suspended on a cross between Heaven and earth, rejected by man and forsaken
by God — Christ paid the penalty of sin IN FULL, thereby satisfying all the holy
demands of God and leaving Him free to save the sinner.
“Oh, safe and happy shelter,
Oh, refuge, tried and sweet,
Oh, TRYSTING PLACE, WHERE HEAVEN’S LOVE
AND HEAVEN’S JUSTICE MEET.
As to the holy Patriarch
That wondrous dream was giv’n
So seems my Saviour’s cross to me—
A ladder up to Heaven.” (1)
IV. UNSCRIPTURAL VIEWS OF THE ATONEMENT OF

JESUS CHRIST
There are a number of erroneous views concerning the nature of the death of
Jesus Christ — many of which have resulted from wrong views of sin or the
holiness of God.
A. THE “ACCIDENTAL DEATH” THEORY:
1. The Theory Stated.

The cross was an unforeseen event in the life of Christ. Jesus did not
plan to die, but He antagonized the Jews who conspired against Him
and was killed by crucifixion.
(This is the basic plot of the wicked rock musical, “Jesus Christ
Superstar.”)
2. The Theory Refuted.

The Lord Jesus Christ was conscious at all times of His death. Old
Testament prophecies and Christ Himself foretold it, and He willingly
laid down His life.
“From that time forth began Jesus to shew unto his disciples, how that he must
go unto Jerusalem, and suffer many things of the elders and chief priests and
scribes, and be killed, and be raised again the third day” — Matthew 16:21.
See also: Matthew 20:17-19; John 10:18.

The death of Christ was a divinely predetermined event — there was no
accident or surprise!
“Him, being delivered by the determinate counsel and foreknowledge of God,
ye have taken, and by wicked hands have crucified and slain” — Acts 2:23.
“But with the precious blood of Christ, as of a lamb without blemish and without
spot: Who verily was FOREORDAINED BEFORE THE FOUNDATION OF THE
WORLD, but was manifest in these last times for you — I Peter 1:19,20.
1 Elizabeth C. Clephane (1830-1869) — “Beneath the Cross of Jesus”

LECTURE 8
“And all that dwell upon the earth shall worship him, whose names are not
written in the book of life of THE LAMB SLAIN FROM THE FOUNDATION OF
THE WORLD” — Revelation 13:8.
B. THE “MARTYR” THEORY:

Jesus died as a martyr for a “good cause.”

Nowhere does the Bible make this claim. It clearly states His death was
redemptive.
A martyr’s death is a human death. John the Baptist, Stephen, James,
Paul, etc., all died as Christian martyrs — and their deaths were
triumphant! But Jesus spent His last hours at Gethsemane in great
anguish over the coming events.
“Then said Jesus unto him, Put up again thy sword into his place: for all they that
take the sword shall perish with the sword. Thinkest thou that I cannot now pray
to my Father, and he shall presently give me more than twelve legions of
angels? But how then shall the scriptures be fulfilled, that thus it must be? In
that same hour said Jesus to the multitudes, Are ye come out as against a thief
with swords and staves for to take me? I sat daily with you teaching in the
temple, and ye laid no hold on me. But all this was done, that the scriptures of
the prophets might be fulfilled...” — Matthew 26:52-56.
Such a view of Christ’s death may make martyrs — but it will never
save souls!
C. THE “MORAL INFLUENCE” EXAMPLE THEORY:

Christ’s death can have an influence upon man that results in his
“moral improvement.” Christ’s example of perfect obedience and
suffering not only reveals the way of obedience for others to follow, but
also ought to soften human hearts and help man to reform, repent, and
aspire to better his condition.
Only man (not God) needs to be reconciled, and this can be
accomplished by man through the betterment of his moral condition.
This was Origen’s (185-254 A.D.) view; one also espoused by Socinus
(1539-1604 A.D.), who said Christ’s death “roused our humanity to
imitation.” It is the doctrine of today’s Unitarians.

This theory teaches a “salvation” through being inspired by Christ’s
example. It makes Him a hero to be followed, not a Saviour to be
received.
Christ’s example did not work for the Jews — their hearts were not
softened when they saw Him on the cross — Matthew 27:39-44.
This theory fails to deal with the sin question. See: I Peter 2:21-24.

LECTURE 8
D. THE “HATRED OF SIN” EXAMPLE THEORY:

Otherwise known as the “Governmental Theory,” this view states that
Christ was made an example of in order to demonstrate God’s
displeasure of sin to man — as well as to engender and maintain respect
for God’s Law. Understanding God’s hatred of sin will cause a man to
repent. Since repentance is the condition for salvation, God in effect
saves man through the death of Christ.
Christ’s death did not pay the actual penalty of the broken Law, but
God accepted it as a substitute for the penalty.
This view was first espoused by Hugo Grotius (1583-1645 A.D.) and is
the basic Arminian view of the atonement.

While it might be argued that this was part of the atonement, it was
certainly not the point of the atonement. It is unjust to inflict suffering
on a man for the purpose of benefitting society. Bulls and goats could
do that! Christ was made to be sin, and His death paid sin’s penalty.
Otherwise, this concept allows Jesus Christ to be a sinner, which He
was not. (The Jehovah’s Witness cult teaches that Christ paid for His
own sins and died for Himself.)
E. THE “LOVE OF GOD” EXAMPLE THEORY:

Also known as the “Moral Influence” or “Exemplarist” theory, this view
was first promoted by Peter Abelard (1079-1142 A.D.). It says that
Christ died in order to show mankind just how much God loves them.
His death was not necessary — just impressive. His sufferings ought to
soften the hearts of men so as to lead them to repentance.
“Christ’s sufferings were necessary, not in order to remove an obstacle
to the pardon of sinners which exists in the mind of God, but in order to
convince sinners that there is no obstacle.” (2)

Man had known of the love of God apart from, and before, the
crucifixion — Deuteronomy 7:7; Jeremiah 31:3; Malachi 3:6; etc.
While the cross IS an expression of God’s love, it would also be an
expression of His extreme cruelty if its only purpose was to impress
man.
“Herein is love, not that we loved God, but that he loved us, and sent his Son to
be the PROPITIATION for our sins” — I John 4:10.
2 Strong, A. H. Systematic Theology. Valley Forge, Pennsylvania: The Judson Press, 1969: pg. 733.

LECTURE 8
Note: All these “example” theories above relate the atonement to man
(subjective), and fail to take into account the need to satisfy God
(objective).
F. THE “GRADUALLY EXTIRPATED DEPRAVITY” THEORY:

At His incarnation Christ received a depraved human nature that He
gradually purified by practicing righteousness and suffering until its
inherent depravity was totally extirpated (destroyed completely) and
reunited to God at the cross. Through His sinless life (in a sinful body)
Christ lifted humanity to a divine plane. This theory was first proposed
by Edward Irving (1792-1834).

The Bible says Christ was without a sin nature — Hebrews 7:26.
Furthermore, the theory fails to deal with the guilt of sin. Rather than
justifying man, it is a kind of “progressive sanctification” plan of
salvation.
G. THE “RANSOM” THEORY:

Based upon Mark 10:45, this theory explains the death of Christ to be a
ransom paid to Satan. Some went so far as to describe Christ as “the
worm on the hook which finally caught Satan.”
Justin Martyr (100-165 A.D.) invented the teaching — Origen
(185-254 A.D.) also promoted it.

That Christ was a ransom is true. That He was a ransom paid to Satan
is not taught in scripture. He ransomed us from the captivity of sin!
Other theories of the atonement include:
H. THE “RECAPITULATION” THEORY:

This theory includes the incarnation and life of Christ in the atonement,
stating that through all of these, He ‘recapitulated’ in Himself all the stages
of human life — thus reversing Adam’s sin and becoming a new leaven in
the life of mankind. In other words, those who are united to Christ by faith
are “thrown into reverse,” receiving in Christ an ethical transformation.
I. THE “SATISFACTION” THEORY:

Otherwise known as the “Commercial” or “Juridical” theory of the
atonement, this view was first taught by Anselm (1033-1109 A.D.) It holds
that the death of Christ satisfied and restored the honor of the Father on

LECTURE 8
man’s behalf. Christ was rewarded for His act of obedience in laying down
His life, but since He already owned everything, His reward was given to
the elect.
While this theory may have some basis in truth, it does not go far enough.
The death of Christ satisfied the holiness of God, not just His honor and
majesty.

LECTURE 8
THE ATONEMENT OF CHRIST — EXPLAINED
There are a number of words, mostly Biblical terms, which are used to describe
the nature of our Lord’s death on the cross. One word will not do justice to the
great atoning work of Christ. These words describe a particular aspect of the most
wondrous event in all of history.
We need to know them, their meaning, and their place in scripture.
I. THOSE TERMS THAT RELATE CHRIST’S DEATH TO

MAN
A. SUBSTITUTION:
Although we do not find this word in the Bible, its meaning — when applied
to the death of Jesus Christ — most certainly is.
Christ’s death was a substitutionary death, which means He died in the
place of another. “Christ died for us” — Romans 5:8.
The Lord Jesus Christ died a substitutionary death when He personally
took upon Himself the responsibility for all our guilt and the punishment of
our sins.
“All we like sheep have gone astray; we have turned every one to his own way; and
the LORD hath LAID ON HIM THE INIQUITY OF US ALL” — Isaiah 53:6.
“Who was delivered for OUR offences, and was raised again for our justification” —
Romans 4:25.
“For he hath made HIM TO BE SIN FOR US, who knew no sin; that we might be
made the righteousness of God in him” — II Corinthians 5:21.
“...the Son of God, who loved me, and GAVE HIMSELF FOR ME” — Galatians 2:20.
The “scapegoat” (Leviticus 16:21,22) is a type of Christ our substitute.
B. VICARIOUS:
Christ’s death was vicarious. This is another word for substitution, and
means Christ died on behalf of another.
A vicar is one who takes the place of another and acts in his stead. (Hence
the blasphemy of the papal claim to be the “Vicar of Christ” on earth!)
Christ did not die for His own sins, but for the sins of others.
“Who his own self bare OUR sins in HIS own body on the tree, that we, being dead to
sins, should live unto righteousness: by whose stripes ye were healed” — I Peter
2:24.
“For Christ also hath once suffered for sins, THE JUST FOR THE UNJUST, that he
might bring us to God, being put to death in the flesh, but quickened by the Spirit” — I
Peter 3:18.

LECTURE 9
C. PROPITIATION:
Christ’s death was propitiatory. The Greek word is “r48"F:ÒH”
(pronounced “hilasmos”), which is related to ‘hilasterion’ — the place of
mercy, i.e., the “mercy-seat.”
In the tabernacle, the mercy seat covered the Ark of the Covenant that
contained the tablets of the Law. Blood was sprinkled on the mercy seat,
thereby interposing the condemnation of a holy law against man.
Therefore, propitiation means to ‘appease,’ ‘placate,’ or ‘pacify.’ Jesus
Christ appeased the wrath of God by becoming our Covering — He hides
our sinfulness, making us holy in the sight of God. When God looks at the
Christian He does not see a sinner, but Christ.
“Whom God hath set forth to be a propitiation through faith in his blood, to declare
his righteousness for the remission of sins that are past, through the forbearance of
God” — Romans 3:25.
“And he is the propitiation for our sins: and not for ours only, but also for the sins of
the whole world” — I John 2:2.
“Herein is love, not that we loved God, but that he loved us, and sent his Son to be
the propitiation for our sins” — I John 4:10.
It is the blood of Jesus Christ that propitiates, or covers us, from the wrath of
God. Compare Romans 1:18 with Romans 5:9.
D. REDEMPTION:
Christ’s death was redemptive. The word “redemption” or “redeem” has
to do with the thought of purchasing, buying back, or ransoming. See:
Leviticus 25:25,48,49; 27:20.
The ransom is not paid to Satan, but to [the Justice of] God.
The thought of redemption in salvation is borrowed from the ancient slave
markets. There are three Greek words, similarly translated in our English
Bible, which convey the full range of meaning of redemption:
1. “Agorazo” ((@D>T) — “to purchase in the market (the Agora)”
2. “Exagorazo” (¦P"(@D>T) — “to purchase out of the market.”
3. “Lutroo” (8LJDÒT) — “to loose, or set free, by paying a price.”
The sinner is enslaved by sin, but Jesus Christ has paid the price in full. We
are bought by Him (“agorazo”) — therefore we are His; we are bought out
of sin (“exagorazo”) — therefore we are no longer the servants of sin; and
we are set free by Him (“lutroo”) — therefore we are no longer in bondage
to sin.
See: Matthew 20:28; Romans 3:24; 6:17,18; Galatians 3:13; 4:4,5;
Ephesians 1:7,14; 4:30; Colossians 1:14; I Timothy 2:6; Titus
2:14; Hebrews 9:12,15,16; I Peter 1:18,19.

LECTURE 9
E. RECONCILIATION:
Through the death of Christ, man is reconciled (“restored”) to fellowship
with God. (The Bible does not say that God is reconciled to man, for the
offense came not from God.)
Christ’s death removed the enmity existing between God and man — sin is
a barrier to fellowship, Isaiah 59:1,2.
Original State: GOD è ç MAN
The Fall: ç GOD MAN è

The Cross: GOD è MAN è
The New Birth: GOD è ç MAN
“For if, when we were enemies, we were reconciled to God by the death of his Son,
much more, being reconciled, we shall be saved by his life” — Romans 5:10.
“And all things are of God, who hath reconciled us to himself by Jesus Christ, and
hath given to us the ministry of reconciliation; To wit, that God was in Christ,
reconciling the world unto himself, not imputing their trespasses unto them; and
hath committed unto us the word of reconciliation. Now then we are ambassadors
for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be
ye reconciled to God” — II Corinthians 5:18-20.
“And that he might reconcile both unto God in one body by the cross, having slain
the enmity thereby” — Ephesians 2:16.
“And, having made peace through the blood of his cross, by him to reconcile all
things unto himself; by him, I say, whether they be things in earth, or things in
heaven. And you, that were sometime alienated and enemies in your mind by
wicked works, yet now hath he reconciled” — Colossians 1:20,21.
Hebrews 2:17 - “Wherefore in all things it behoved him to be made like unto his
brethren, that he might be a merciful and faithful high priest in things pertaining to
God, to make reconciliation for the sins of the people.”
II. THOSE TERMS THAT RELATE CHRIST’S DEATH TO

GOD
A. SACRIFICIAL:
See: I Corinthians 5:7b; Ephesians 5:2; Hebrews 10:12.
The death of Jesus Christ was an offering for sin — Isaiah 53:10. God’s
holiness demands that sin be paid for and paid in full. Christ’s offering of
Himself fully accomplished this, so that there remains no more sacrifice
for sin.
1. It Was A Necessary Sacrifice.

See: Luke 24:26,46; Galatians 3:21; Hebrews 2:10.

LECTURE 9
2. It Was A Voluntary Sacrifice.

See: John 10:17,18; Galatians 2:20g; Ephesians 5:2; Hebrews 9:14;
10:7-9.
3. It Was A Bloody Sacrifice.

See: Hebrews 9:11-23; I Peter 1:18,19; Matthew 26:28; Mark 14:24;
Luke 22:20; Ephesians 1:7; 2:13; Colossians 1:14, 20; I John
1:7; Revelation 1:5; 5:9.
4. It Was An Acceptable Sacrifice.
See: John 19:30c; Hebrews 9:26; 10:12,14.
B. EXPIATION:
Christ’s death was expiatory. This means that it appeased the Justice of
God (in that sin was fully paid for), and satisfied the Law of God (for the
death of Christ fulfilled the Law). His death removed the guilt of sin by
canceling and purging it.
See: John 1:29; Galatians 3:13; Hebrews 1:3; 9:14,26; I John 3:5.
III. THE FINALITY OF THE ATONEMENT

The atonement of Christ was:
A. COMPLETE:
“When Jesus therefore had received the vinegar, he said, IT IS FINISHED: and he
bowed his head, and gave up the ghost” — John 19:30.
“...there remaineth no more sacrifice for sins” — Hebrews 10:26.
B. FINAL:
“Who needeth not daily, as those high priests, to offer up sacrifice, first for his own
sins, and then for the people’s: for this he did ONCE, when he offered up himself” —
Hebrews 7:27.
“...but now ONCE in the end of the world hath he appeared to PUT AWAY sin by the
sacrifice of himself” — Hebrews 9:26.
“But this man, after he had offered ONE sacrifice for sins FOR EVER, SAT DOWN
on the right hand of God ... For by ONE offering he hath PERFECTED FOR EVER
them that are sanctified” — Hebrews 10:12,14.
C. NEVER TO BE REPEATED:
“Knowing that Christ being raised from the dead dieth NO MORE...” — Romans 6:9.
“Who ... when he had by himself purged our sins, SAT DOWN on the right hand of
the Majesty on high” — Hebrews 1:3.

LECTURE 9
IV. THE IMPORTANCE OF THE BLOOD

Like Cain of old, man naturally wants a bloodless gospel — a way of salvation
based upon personal labor. The thought of the bloody cross is an offense to the
sinner, because it (above all else) declares his true condition in the sight of a
thrice-holy God. Bible-believers have long been ridiculed for their
“slaughterhouse religion.” Several modern (per)versions of the Bible omit
references to the blood of Christ, along with a number of the newer Hymn books
produced by modernistic and contemporary organizations.
Even within the more conservative ranks of Christendom there are those who
deny the necessity of the blood per se, arguing that it was Christ’s death that was
essential — the shed blood was just incidental. R. B. Thieme, Jr. and John
MacArthur, Jr. both defame the precious blood of Christ by asserting that it was
only the death of Christ which was important, the blood being incidental and
non-essential. (1)
According to the Bible, the shedding of the blood of Jesus Christ is absolutely
essential to the atonement.
A. THE BLOOD IS DEMANDED:

Genesis 9:4 and Leviticus 17:11,14 speak of the importance of the blood to
God. See also: Hebrews 9:22.
Furthermore, God has plainly indicated that BOTH death and the
shedding of blood are necessary and essential in atonement.
The Passover Lamb illustrates this truth. In Exodus 12:13, God said,
“...when I SEE the BLOOD, I will pass over you...,” not “when I see the
death!” However, the shedding of blood also required the life of the lamb,
for if the blood alone was all that was necessary then the lamb could have
simply been bled.
God’s prescribed penalty for sin is death by the shedding of blood. Jesus
Christ had to bleed and die! (Romans 5:6-9 and Colossians 1:20-22 speak
of both aspects.) He could not simply sweat blood — cf. Luke 22:44.
B. THE BLOOD IS DETAILED:

Like a crimson cord, the doctrine of the blood runs through the Bible. It
begins immediately after the entrance of sin and the fall of man — Genesis
3:21, and continues through to the last Book — Revelation 1:5; 19:13.
The offerings and sacrifices detailed in the Old Testament were blood
sacrifices. The Book of Hebrews explains these to be types (shadows),
pointing to God’s perfect sacrifice in His Son Jesus Christ.
See: Genesis 4:4; 22:8,13; Leviticus 4:5-7; Hebrews 9:6-24; etc.
1 Thieme says the phrase “the blood of Christ” is a synonym the Bible uses to describe the spiritual death of
Christ, declaring that “The red liquid that ran through the veins and arteries of Jesus’ mortal body is not related
to our salvation.” MacArthur says “it is not His bleeding but His dying” that is important.

LECTURE 9
C. THE BLOOD IS DEPICTED:

The Lord gave to His churches the ordinance of the Lord’s Supper for
perpetual observance “till He come.” In this memorial, the cup containing
the fruit of the vine symbolizes His shed blood — Matthew 26:28; Mark
14:24; I Corinthians 11:25.
If the blood were incidental and non-essential to the atonement, it might
well be asked:
1. Why Have The Cup At All?

The bread surely represents the [all essential] death of Christ!
2. Why Not Drink Water?

Christ shed water as well as blood (John 19:34), and serving water at
the Lord’s Table would be much easier! — not to mention the fact that it
might have kept a lot of [deceived] people from becoming drunkards!
D. THE BLOOD IS DECLARED:

That the shed blood of the Lord Jesus Christ is central to the atonement is
stated throughout the New Testament. For example:
1. We Are Justified Through The Blood — Romans 5:9.
2. We Are Propitiated By The Blood — Romans 3:25.
3. We Are Redeemed Through The Blood.

See: Ephesians 1:7; Colossians 1:14; Hebrews 9:12; I Peter 1:18,19;
Revelation 5:9.
4. We Are Cleansed (Washed) In The Blood.
See: Hebrews 9:14,22; 10:4; I John 1:7; Revelation 1:5; 7:14.
5. We Are Reconciled By The Blood.

See: Colossians 1:20; Ephesians 2:13.
6. We Are Sanctified Through The Blood.

See: Hebrews 10:29; 13:12; I Peter 1:2.
7. We Have Victory Through The Blood — Revelation 12:11a.
8. We Come Before The Father Because Of The Blood.

See: Hebrews 10:19-22.
E. THE BLOOD IS DEFINED:

We are informed in Hebrews 10:4 that not just any blood can atone for the
sin of the world. All the blood shed in all the Levitical animal sacrifices
(which were a shadow of the reality, the blood of Christ) was unable to take
away sin permanently.

LECTURE 9
A man cannot personally atone for his own sin by shedding his own blood
(as per Mormonism), for the simple reason that his blood is sinful blood.
Only the blood of Jesus Christ is sufficient and efficient to do these things.
The Bible specifies what kind of shed blood purchases eternal salvation:
1. It Must Be Pure Blood.

Only the God-Man, the Lord Jesus Christ, was sinless.
a. Human blood is Adam’s blood — Acts 17:26a.
b. Adam’s blood is tainted blood — Romans 5:12.
c. Christ’s flesh is human, but not his blood — Hebrews 2:14. Jesus
only took part of the composition of mankind.
d. Christ’s blood is God’s blood — Acts 20:28.
e. Christ’s blood is pure blood — Matthew 27:4; I Peter 1:18,19.
Note: The student is encouraged to obtain a copy of The Blood of His

Cross by Dr. Al Lacy (if at all possible) for a discussion on the
physiological aspects of human blood and the transmittal of the
bloodline through the father.
2. It Must Be Presented Blood.

On the annual Day of Atonement, the high priest would present the
blood inside the holy of holies by sprinkling it on the mercy seat. See:
Leviticus 16:2,3,14-16; Hebrews 9:6,7,25.
Since this was a shadow of what Christ did, we notice:
a. The Tabernacle was patterned after the Temple in Heaven.
See: Exodus 25:9; Hebrews 8:5; 9:23.
b. Only the High Priest could enter the Holy of Holies.
See: Hebrews 9:7.
c. Christ is our Great High Priest.
See: Hebrews 4:15; 7:24-8:2.
d. Christ Offered His Blood before the Mercy Seat in Heaven.
See: Hebrews 8:3; 9:24-26; Ephesians 5:2.
e. It is Apparent Christ Ascended to Heaven to present His Blood
immediately after His Resurrection.
See: John 20:17; Hebrews 9:11,12.
3. It Must Be Preserved Blood.

The Bible teaches very clearly that the blood of Jesus Christ is in
Heaven — Hebrews 12:24. It is obvious that God has preserved it.
a. The Blood of Christ is still efficacious today — I John 1:7,9.

LECTURE 9
Believers are able to receive cleansing today — it is the blood that

cleanses.
b. Prophecies of future events speak of fresh blood.
* Wounds, not scars — Zechariah 13:6.
* A Lamb as it had been slain, not a carcass — Revelation 5:6.
* A blood that speaketh, not spoke — Hebrews 12:24.
Indeed, there is “power in the blood.”
“And the priest shall put some of the blood upon the horns of the altar
of sweet incense before the Lord” — Leviticus 4:7.
The altar of incense is the place where saints present their prayers
and praises; and it is delightful to think of it as sprinkled with the blood
of the great sacrifice. This it is which makes all our worship acceptable
with Jehovah: He sees the blood of His own Son and therefore
accepts our homage.
It is well for us to fix our eyes upon the blood of the one offering for
sin. Sin mingles even with our holy things, and our best repentance,
faith, prayer, and thanksgiving could not be received of God were it
not for the merit of the atoning sacrifice. Many sneer at “the blood;”
but to us it is the foundation of comfort and hope. That which is on
the horns of the altar is meant to be prominently before our eyes when
we draw near to God. The blood gives strength to prayer, and hence it
is on the altar’s horns. It is “before the Lord,” and therefore it ought to
be before us. It is on the altar before we bring the incense; it is there to
sanctify our offerings and gifts.
Come, let us pray with confidence, since the Victim is offered, the
merit has been pleaded, the blood is within the veil, and the prayers of
believers must be sweet unto the Lord.
— C. H. Spurgeon
DOCTRINAL VERSE MEMORIZATION # 11: — I Peter 3:18.

LECTURE 9
THE ATONEMENT OF CHRIST — APPLIED
For centuries there has been much heated controversy over the “value” of Christ’s
atoning death. Calvinists teach a “limited atonement”— holding the death of
Christ to be sufficient only for the elect. (So-called “Four-point Calvinists” reject
the notion of a limited atonement, but this is somewhat academic since they
believe that only the elect can be saved.) Arminians hold that Christ died for all
men in such a way that they can all be saved through their coöperation with God’s
grace.
During the 18TH and 19TH centuries, English Baptists were divided over this
issue: the Particular Baptists believing in a limited atonement for a particular
group (the elect), and the General Baptists holding to a general atonement.
As always, the issue for us is: “What does the Bible teach?” When the Word of
God is studied, the conclusion will be that neither Calvinism nor Arminianism is
scriptural. They are man-made philosophical interpretations of the Word of God.
I. THE SCOPE OF CHRIST’S ATONING DEATH

The Bible knows nothing of a “limited atonement.”
The atonement of Jesus Christ is unlimited in its invitation, but limited in its
application.
The atonement is sufficient for all men and efficient for all who believe.
“Even the righteousness of God which is by faith of Jesus Christ UNTO ALL and UPON
ALL them that believe: for there is no difference” — Romans 3:22.
“...we trust in the living God, who is the Saviour of all men, specially of those that believe”
b
— I Timothy 4:10 .
Salvation is freely offered to all, but is only for all who trust Christ.
There are two profound reasons why the Bible teaches an unlimited atonement:
A. CHRIST DIED FOR THE WHOLE WORLD:

Scripture does not teach that Christ died only for a chosen few.
See: Isaiah 53:6; Luke 19:10; John 1:29; 3:16; Romans 5:6-8;
II Corinthians 5:19; I Timothy 1:15; 2:6; Hebrews 2:9;
I John 2:2; 4:14.
B. SALVATION IS FREELY OFFERED TO ALL MEN:

The Gospel invitation is to “whosoever will!”
See: John 1:12; 6:37; Romans 10:13; Revelation 22:17.

LECTURE 10
Note: An unlimited atonement does not mean an unlimited salvation — it

must be appropriated personally to be effectual.
Note: The standard Calvinist reasoning here is that if the atonement is
unlimited, then Christ died in vain, since all will not [cannot] be saved.
The fact is, that on the Day of Judgment no hell-bound sinner will be
able to say, “No one died for me!” or, “There wasn’t enough blood to
cover my sins!” An unlimited atonement only serves to magnify God’s
justice.
II. THE NATURE OF CHRIST’S ATONING DEATH
A. CHRIST SUFFERED A PHYSICAL DEATH:

He died physically, which meant there was a separation of His soul and
spirit from His body. See: Luke 23:46.
B. CHRIST SUFFERED A SPIRITUAL DEATH:

He died spiritually, which meant He was cut off from God.
“And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama
sabachthani? that is to say, My God, my God, why hast thou forsaken me?” —
Matthew 27:46.
He, Who from all eternity past was in the bosom of the Father, was at that
point in history God-forsaken. Why? Read: Habakkuk 1:13a with II
Corinthians 5:21.
C. CHRIST SUFFERED A JUDICIAL DEATH:

He paid the penalty (wages) for sin in full — I Corinthians 15:3.
Note: Ezekiel 18:4e; Romans 6:23.
D. CHRIST SUFFERED AN INTENSE DEATH:

He was able to (and did) suffer for all the sins of the world — past, present,
and future.
“The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of
God, which taketh away the sin of the WORLD” — John 1:29.
“But we see Jesus, who was made a little lower than the angels for the suffering of
death, crowned with glory and honour; that he by the grace of God should taste
death for EVERY MAN” — Hebrews 2:9.
III. THE VALUE OF CHRIST’S ATONING DEATH
A. IN GENERAL:
1. A Day Of Salvation Was Initiated.

A period of grace has come to the world — God’s hand of judgment is
delayed, and all men everywhere have an opportunity to be saved.

LECTURE 10
See: II Peter 3:9; II Corinthians 6:2; Hebrews 3:13-15.
2. A Propitiation Was Provided.

The way of salvation is now made available to all men — John 12:32
(“all men” = “all races”)
B. IN NATURE:
God’s creation is marred by sin. Christ’s death now assures a “new
creation” to come — Romans 8:19-23; Colossians 1:19,20; Revelation
20:11; 21:1.
C. TO THE BELIEVER:
1. The power of sin has been broken — Romans 6:14.
2. The curse of the Law has been lifted — Galatians 3:13.
3. Deliverance from bondage is provided — Colossians 2:14.
4. The racial barrier is broken down — Ephesians 2:14-16; Colossians

3:11.
5. A new relationship with God is secured — Galatians 4:3-5.
6. Fellowship with God is restored — Ephesians 2:13.
7. Peace is made — Romans 5:1.
8. There is forgiveness of sins — Ephesians 1:7.
9. There is cleansing from sin — I John 1:7,9.
10. There is justification before God — Acts 13:39; Romans 5:9.
11. There is no more condemnation — Romans 8:1.
12. There is no more fear of death — Hebrews 2:14,15.
13. There is sanctification unto God — Hebrews 13:12.
14. There are spiritual blessings to be received — John 14:13; Romans

8:32; Galatians 3:14; Ephesians 1:3; Hebrews 9:15.
15. An eternal inheritance is promised — I Peter 1:4.
D. TO SATAN:
1. Satan Is Defeated.
Satan is not yet bound as he will be during the Millennial Kingdom
(Revelation 20:2,3), but he is judged and his doom is sealed because of
Calvary — John 12:31.

LECTURE 10
The death and resurrection of the Lord Jesus Christ delivered a

“death-blow” to the devil. He is mortally wounded — we now live in
the days of his “death-throes.” See: Romans 16:20a.
2. Satan’s Hosts Are Defeated Hosts.

“And having spoiled principalities and powers, he made a show of them openly,
triumphing over them in it” — Colossians 2:15
IV. THE ATONEMENT AND HEALING

One of the cornerstones of Pentecostal and charismatic theology is that there is
physical healing in the atonement. These groups generally believe that the death
of Christ provides both spiritual and physical salvation — primarily based upon:
“Who his own self bare our sins in his own body on the tree, that we, being dead to
sins, should live unto righteousness: by whose stripes ye were HEALED” — I Peter
2:24.
which cites
“But he was wounded for our transgressions, he was bruised for our iniquities: the
chastisement of our peace was upon him; and with his stripes we are healed” —
Isaiah 53:5.
However, the atonement of Christ does not provide physical healing, and this is
seen from:
A. THE CONTEXT OF I PETER 2:24:

The indication here is that “healing” refers to salvation.
1. “Ye WERE healed” — indicating a past event, not a continuing healing.
2. Verse 25 — advances the thought of verse 24, and indicates a healing

from the effects of sin.
B. THE FACT THAT MANY BELIEVERS ARE NOT HEALED:

Paul, Epaphroditus, Timothy, and Trophimus are among the many dear
saints of God who have suffered physically through much of their lives. See:
II Corinthians 12:7-10; Philippians 2:26,27; I Timothy 5:23; II Timothy
4:20b.
C. THE FACT OF THE GENERAL BIBLE TEACHING

CONCERNING DIVINE HEALING:
[This matter will be covered under Unit 4, “The Doctrine of the Holy
Spirit.”]

LECTURE 10
THE RESURRECTION OF CHRIST
The resurrection of the Lord Jesus Christ was the greatest demonstration of the
power of God ever — Romans 1:4. Moreover, it is by this same power that a lost
sinner is born again (Romans 1:16) and a believer enabled to live the Christian life
(Philippians 3:10.)
Without the resurrection of our Lord, His crucifixion would have been
meaningless and a tragic defeat. If Christ did not rise from the dead we would
NEVER KNOW if His sacrifice was sufficient to save — I Corinthians 15:14.
But Christ DID rise! In fact, the resurrection is one of the best-authenticated facts
of history. Over 100 times, the Word of God directly speaks of the resurrection of
Christ.
I. THE TESTIMONY FOR THE RESURRECTION OF JESUS

CHRIST
The account of the resurrection of Jesus Christ is given in each of the Gospels.
This in itself is significant, because:
A. THE GOSPELS GIVE EYEWITNESS ACCOUNTS:

They are not second- or third- hand. They represent the most accurate
form of narration.
B. THE GOSPELS GIVE STRAIGHT-FORWARD

ACCOUNTS:
There is a remarkable absence of embellishment, coloring, or mysticism
associated with this supernatural event.
C. THE GOSPELS GIVE FOUR SEPARATE AND

INDEPENDENT ACCOUNTS:
If there were collusion between the writers, we would have four stories
which, on the surface, would appear in precise harmony — they would
need to be carefully studied to find discrepancies.
In actual fact there are four accounts that, on the surface, appear to have
discrepancies — they need to be carefully studied to find harmony!
It is absolutely incredible that four men sitting down in four locations at four
different times to write four accounts of an event which never happened
could produce four stories which agree as they do. The only explanation is
that the resurrection did happen.

LECTURE 11
II. THE EVIDENCE FOR THE RESURRECTION OF JESUS

CHRIST
A. THE EMPTY TOMB:
Read: Matthew 28:1-8; Mark 16:1-8; Luke 24:3; John 20:1-10.
B. THE NUMEROUS POST-RESURRECTION

APPEARANCES OF CHRIST:
1. To Mary — John 20:16.
2. To the women — Matthew 28:5-9.
3. To Peter — Luke 24:34.
4. To the two disciples on the Road to Emmaus — Luke 24:13-35.
5. To the disciples in the Upper Room — John 20:19.
6. To the disciples, with Thomas present — John 20:26-29.
7. To John and Peter — John 21:5-7.
8. To the Eleven — Matthew 28:16; Acts 1:4.
9. To a whole company of believers — I Corinthians 15:4-7.
10. To Paul — I Corinthians 15:8.
C. THE CHANGED LIVES OF THE APOSTLES:

For example, Peter the “denier of Christ” became the great “preacher of
Christ.”
“And with great power gave the apostles witness of the resurrection of the Lord
Jesus: and great grace was upon them all” — Acts 4:33.
D. THE RESURRECTION PREACHING OF THE APOSTLES:

The resurrection of Jesus Christ was central to all the Gospel preaching
recorded in the Book of Acts.
“This Jesus hath God raised up, whereof we all are witnesses” — Acts 2:32.
“And killed the Prince of life, whom God hath raised from the dead; whereof we are
witnesses” — Acts 3:15.
“Being grieved that they taught the people, and preached through Jesus the
resurrection from the dead ... Be it known unto you all, and to all the people of Israel,
that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised
from the dead, even by him doth this man stand here before you whole” — Acts
4:2,10.
“Him hath God exalted with his right hand to be a Prince and a Saviour, for to give
repentance to Israel, and forgiveness of sins” — Acts 5:31.
“Him God raised up the third day, and showed him openly” — Acts 10:40.
“But God raised him from the dead ... But he, whom God raised again, saw no
corruption” — Acts 13:30,37.

LECTURE 11
“Because he hath appointed a day, in the which he will judge the world in
righteousness by that man whom he hath ordained; whereof he hath given
assurance unto all men, in that he hath raised him from the dead. And when they
heard of the resurrection of the dead, some mocked: and others said, We will hear
thee again of this matter" — Acts 17:31-32.
E. THE INSTITUTION OF THE FIRST DAY OF THE WEEK:

The first day of the week, Sunday, or the “Lord’s Day” is the resurrection
day.
The “Sabbath” (the day of cessation, rest) is the seventh day — and still is!!
i.e. Saturday! Nobody changed the Sabbath.
Christians do not hold to Sunday as the “Christian Sabbath,” but it is
evident that the early churches began meeting on this day.
“And upon the first day of the week, when the disciples came together to break
bread, Paul preached unto them, ready to depart on the morrow; and continued his
speech until midnight” — Acts 20:7.
“Upon the first day of the week let every one of you lay by him in store, as God hath
prospered him, that there be no gatherings when I come” — I Corinthians 16:2.
F. THE WITNESS OF JESUS CHRIST HIMSELF:

“I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and
have the keys of hell and of death” — Revelation 1:18.
III. THE NATURE OF THE RESURRECTION OF JESUS

CHRIST
A. NEGATIVELY CONSIDERED:
1. It Was Not A Resuscitation.

Some believe Christ merely “swooned” (fainted) on the cross and was
subsequently revived by the coolness of the tomb.
The Bible gives abundant evidence that He was dead.
l The death cry — Mark 15:37,39.
l The centurion (who certainly would have known a dead man
when he saw one) — Mark 15:43-45.
l The water and the blood — John 19:31-35; I John 5:8.
l The preparation of the body for burial — John 19:38-40.
Furthermore, how could a man who had been beaten and physically
abused to the point of being unrecognizable (Isaiah 52:14) and then
nailed to the cross ever have the strength to free Himself from the grave
clothes, then roll away a large stone — from the inside of a dark tomb?

LECTURE 11
2. It Was Not An Hallucination.

The disciples had not been eating mushrooms. Mary Magdalene went
to the tomb expecting to anoint a dead body — she did not expect to
meet her risen Savior. See: Mark 16:9; John 20:1-18.
3. It Was Not A Spiritual Materialization.

No “séance” was involved. Christ rose bodily from the dead — Luke
24:39; John 20:24-29.
4. It Was Not A Myth.

The Jews at first did everything to prevent a “religious myth” from
eventuating — Matthew 27:62-66; then later attempted to perpetrate a
myth — Matthew 28:12-14.
5. It Was Not A Removal Of Christ’s Body.

Some hold that the dead body of the Lord Jesus Christ was removed,
and the “resurrection” was subsequently concocted.
If this were the case, the question must then be asked, “Who took the
body?” There are only five possibilities:
a. The Disciples Took It.
This theory claims that the disciples over-powered or sneaked past
the guards, removed the body of Christ from the tomb, and
disposed of it elsewhere.
Three things make this a fanciful assumption — Matthew 27:64-66:
l The “sentinels” — guards on the lookout for such an act
l The “seal” — that would show evidence of tampering
l The “stone” — called a great stone, very heavy.
Besides, the Bible says the disciples were dispersed immediately
after the crucifixion — Matthew 26:56,58.
When the resurrected Savior did appear to them, they were
amazed, some in unbelief — Luke 24:9-12; John 20:8,9.
b. The Two Marys Took It.
Some claim these two women executed an early Sunday morning
“sting!”
According to Matthew 27:60, the stone was “great” in size.
Historians say such a stone would require several men to move it.
Two women were physically unable to perform such a feat — Mark
16:1-4.
c. Joseph of Arimathea Took It.
Others theorize that Joseph decided not to keep Jesus in his tomb,
and so removed the body.
It is interesting to note that Joseph, along with Nicodemus, was
both a secret disciple of Christ’s and a member of the Jewish

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Sanhedrin — Matthew 27:57; Mark 15:43. According to Luke

23:50, he was also a “good man, and a just...” If he had removed
the body, he would have said so to — either the Jews or the
disciples.
Joseph had gone to a lot of trouble — John 19:38-40 — it would
seem strange for him to change his mind.
d. The Jews Took It.
Of all people who would want the body of Jesus, it would have
been the Jewish religious leaders. However, we note that:
i. They did make every attempt to secure the body —
Matthew 27:64,66.
ii. Upon learning of the empty tomb they then concocted a
story — Matthew 28:12,13. Why not call for the arrest
and interrogation of the disciples, and why pay out a lot of
money in bribes if they knew where the body was?
iii. Why didn’t they produce the body when, seven weeks
later, the apostles were winning thousands of converts to
this Christ by preaching the resurrection???
e. The Roman Soldiers Took It.
Some would have us believe that the disciples bribed the soldiers
who were guarding the tomb. To this theory, there are three
answers:
i. The disciples were probably too poor to pay a bribe.
ii. For the soldiers to remove the body, it meant direct
disobedience to their orders — Roman army discipline
for sleeping at their posts, accepting bribes, or breaking
the seal would mean summary execution.
iii. The Romans were out to keep the peace — why be the
cause of a civil uproar??
The only conclusion is that Jesus Christ IS RISEN from the dead, AS HE
SAID!!!
B. POSITIVELY CONSIDERED:
The resurrection of Jesus Christ was personal, bodily, and visible.
1. Jesus Rose Personally From The Dead.

“HE is not here: for HE is risen, as he said. Come, see the place where the Lord
lay” — Matthew 28:6.
“Therefore that disciple whom Jesus loved saith unto Peter, It IS the Lord...” —
John 21:7.
2. Jesus Rose Bodily From The Dead.

“And as they went to tell his disciples, behold, Jesus met them, saying, All hail.
And they came and held him by the feet, and worshiped him” — Matthew 28:9.

LECTURE 11
“And when he had so said, he showed unto them his hands and his side. Then
were the disciples glad, when they saw the Lord ... Then saith he to Thomas,
Reach hither thy finger, and behold my hands; and reach hither thy hand, and
thrust it into my side: and be not faithless, but believing” — John 20:20,27.
3. Jesus Rose Visibly From The Dead.

“Now when Jesus was risen early the first day of the week, he appeared first to
Mary Magdalene, out of whom he had cast seven devils ... After that he
appeared in another form unto two of them, as they walked, and went into the
country ... Afterward he appeared unto the eleven as they sat at meat, and
upbraided them with their unbelief and hardness of heart, because they
believed not them which had seen him after he was risen” — Mark 16:9,12,14.
“Saying, The Lord is risen indeed, and hath appeared to Simon” — Luke 24:34.
“Mary Magdalene came and told the disciples that she had seen the Lord, and
that he had spoken these things unto her” — John 20:18.
IV. THE MEANS OF THE RESURRECTION OF JESUS

CHRIST
The resurrection of the Lord Jesus Christ was accomplished by the power of the
triune God:
A. HE WAS RAISED BY THE FATHER:

“Therefore we are buried with him by baptism into death: that like as Christ was
raised up from the dead BY THE GLORY OF THE FATHER, even so we also should
walk in newness of life” — Romans 6:4.
“That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine
heart that GOD HATH RAISED HIM from the dead, thou shalt be saved” — Romans
10:9.
“That the God of our Lord Jesus Christ, the FATHER of glory, may give unto you the
spirit of wisdom and revelation in the knowledge of him: The eyes of your
understanding being enlightened; that ye may know what is the hope of his calling,
and what the riches of the glory of his inheritance in the saints, And what is the
exceeding greatness of his power to us-ward who believe, according to the working
of his mighty power, Which he wrought in Christ, when HE RAISED HIM from the
dead, and set him at his own right hand in the heavenly places” — Ephesians
1:17-20.
B. HE AROSE BY HIS OWN POWER:

“No man taketh it from me, but I lay it down of myself. I have power to lay it down, and
I have power to take it again. This commandment have I received of my Father” —
John 10:18.
C. HE WAS QUICKENED BY THE HOLY GHOST:

“But if the SPIRIT OF HIM THAT RAISED UP JESUS from the dead dwell in you, he
that raised up Christ from the dead shall also quicken your mortal bodies by his
Spirit that dwelleth in you” — Romans 8:11.
“For Christ also hath once suffered for sins, the just for the unjust, that he might bring
us to God, being put to death in the flesh, but QUICKENED BY THE SPIRIT” — I
Peter 3:18.

LECTURE 11
V. THE RESURRECTION BODY OF JESUS CHRIST
A. IN SOME WAYS IT WAS DIFFERENT FROM HIS

FORMER BODY:
1. Mary Did Not Recognize Him Immediately.
“Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She,
supposing him to be the gardener, saith unto him, Sir, if thou have borne him
hence, tell me where thou hast laid him, and I will take him away” — John 20:15.
2. His Disciples Did Not Recognize Him At The Sea Shore.

“But when the morning was now come, Jesus stood on the shore: but the
disciples knew not that it was Jesus. Then Jesus saith unto them, Children,
have ye any meat? They answered him, No. And he said unto them, Cast the
net on the right side of the ship, and ye shall find. They cast therefore, and now
they were not able to draw it for the multitude of fishes. Therefore that disciple
whom Jesus loved saith unto Peter, It is the Lord...” — John 21:4-7.
3. It Evidently Had Some Variableness In Form.

“After that he appeared in ANOTHER FORM unto two of them, as they walked,
and went into the country” — Mark 16:12.
B. IN SOME WAYS IT WAS SIMILAR TO HIS FORMER

BODY:
1. It Was Flesh And Bone — not flesh and blood.
“Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit
hath not flesh and bones, as ye see me have” — Luke 24:39.
2. He Could Partake Of Food.

“And they gave him a piece of a broiled fish, and of an honeycomb. And he took
it, and did eat before them” — Luke 24:42,43.
3. He Could Be Recognized At Times.

“And Thomas answered and said unto him, My Lord and my God” — John
20:28.
C. IT WAS NOT HINDERED BY THE NATURAL LAWS:
1. He Could Pass Through Solid Matter.

“Then the same day at evening, being the first day of the week, when the doors
were shut where the disciples were assembled for fear of the Jews, came Jesus
and stood in the midst, and saith unto them, Peace be unto you” — John 20:19.
2. He Could Disappear.
“And their eyes were opened, and they knew him; and he vanished out of their
sight” — Luke 24:31.
3. He Was Not Limited By Natural Laws.

“And when he had spoken these things, while they beheld, he was taken up;
and a cloud received him out of their sight” — Acts 1:9.

LECTURE 11
VI. THE CONSEQUENCES OF THE RESURRECTION OF

JESUS CHRIST
A. WITH REFERENCE TO JESUS CHRIST:
1. It Affirmed His Deity — Romans 1:4.
2. It Vindicated His Sinless Life — Romans 5:12,19.
3. It Made His Intercessory Work Possible — Romans 8:34.
B. WITH REFERENCE TO THE WORD OF GOD:

Christ’s resurrection fulfilled Old Testament prophecies that Christ would
rise again.
“For I know that my redeemer liveth, and that he shall stand at the latter day upon the
earth” — Job 19:25.
“For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see
corruption” — Psalms 16:10.
“Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt
make his soul an offering for sin, he shall see his seed, he shall prolong his days,
and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of
his soul, and shall be satisfied: by his knowledge shall my righteous servant justify
many; for he shall bear their iniquities. Therefore will I divide him a portion with the
great, and he shall divide the spoil with the strong; because he hath poured out his
soul unto death: and he was numbered with the transgressors; and he bare the sin
of many, and made intercession for the transgressors” — Isaiah 53:10-12.
See also: Matthew 16:21; 26:32; Mark 8:31-34; 9:9; John 2:19-22.
C. WITH REFERENCE TO THE LOST:
1. It Is God’s Token Of Judgment — Acts 17:31.
2. It Offers Salvation — Romans 4:25; 10:9.
D. WITH REFERENCE TO ISRAEL:

It fulfills the promise of God to the nation of Israel.
“And we declare unto you glad tidings, how that the promise which was made unto
the fathers, God hath fulfilled the same unto us their children, in that he hath raised
up Jesus again; as it is also written in the second psalm, Thou art my Son, this day
have I begotten thee” — Acts 13:32,33.
E. WITH REFERENCE TO THE BELIEVER:
1. It Is Proof Of Our Justification.

“...if we believe on him that raised up Jesus our Lord from the dead; Who was
delivered for our offences, and was RAISED AGAIN FOR OUR
JUSTIFICATION” — Romans 4:24,25.
2. It Is The Hope Of Our Own Resurrection.

“But now is Christ risen from the dead, and become the firstfruits of them that
slept. For since by man came death, by man came also the resurrection of the

LECTURE 11
dead. For as in Adam all die, even so in Christ SHALL all be made alive” — I
Corinthians 15:20-22.
“KNOWING that he which raised up the Lord Jesus shall raise up us also by
Jesus, and SHALL present us with you” — II Corinthians 4:14.
“Blessed be the God and Father of our Lord Jesus Christ, which according to
his abundant mercy hath begotten us again unto a lively hope by the
resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and
undefiled, and that fadeth not away, reserved in heaven for you” — I Peter 1:3,4.
3. It Is The Basis Of Our New Life In Christ.

“Therefore we are buried with him by baptism into death: that like as Christ was
raised up from the dead by the glory of the Father, even so we also should walk
in newness of life. For if we have been planted together in the likeness of his
death, we shall be also in the likeness of his resurrection: Knowing this, that our
old man is crucified with him, that the body of sin might be destroyed, that
henceforth we should not serve sin. For he that is dead is freed from sin. Now if
we be dead with Christ, we believe that we shall also live with him: Knowing that
Christ being raised from the dead dieth no more; death hath no more dominion
over him. For in that he died, he died unto sin once: but in that he liveth, he liveth
unto God” — Romans 6:4-10.
See also: Romans 8:1-4.
4. It Gives Us Power For Fruitful, Victorious Christian Living.

“That I may know him, and the power of his resurrection...” — Philippians 3:10.
5. It Reveals The Nature Of OUR Resurrection Body.

“Who shall change our vile body, that it may be fashioned like unto his glorious
body...” — Philippians 3:21.
“Beloved, now are we the sons of God, and it doth not yet appear what we shall
be: but we know that, when he shall appear, we shall be like him; for we shall
see him as he is” — I John 3:2.
6. It Authenticates Our Witness.

“Now if Christ be preached that he rose from the dead, how say some among
you that there is no resurrection of the dead? But if there be no resurrection of
the dead, then is Christ not risen: And if Christ be not risen, then is our
preaching vain, and your faith is also vain. Yea, and we are found false
witnesses of God; because we have testified of God that he raised up Christ:
whom he raised not up, if so be that the dead rise not” — I Corinthians 15:12-15.

LECTURE 11
NOTES

LECTURE 11
THE PRESENT WORK OF CHRIST
While the Bible gives much attention to the past work of the Lord Jesus Christ, His
present ministry in Heaven is of great importance and comfort to the believer.
This ministry began with the ascension of Christ, and will conclude with His
second coming.
I. THE ASCENSION OF THE LORD JESUS CHRIST
A. THE TIME OF HIS ASCENSION:

The Lord remained on earth for 40 days after His resurrection — Acts 1:3.
During this period He conducted what is usually termed His “post-
resurrection ministry.” Most of this time was spent with His church,
teaching it about its:
l Purpose — the kingdom of God — Acts 1:3.
l Power — the Spirit of God — Acts 1:4.
l Plan — the Great Commission — Acts 1:8.
B. THE MANNER OF HIS ASCENSION:

“And when he had spoken these things, while they beheld, he was taken up; and a
cloud received him out of their sight. And while they looked stedfastly toward
heaven as he went up, behold, two men stood by them in white apparel; Which also
said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus,
which is taken up from you into heaven, shall so come in like manner as ye have
seen him go into heaven” — Acts 1:9-11.
From this we note it was:
1. Bodily, Personal, And Visible.

2. A Preview Of His Second Coming In Glory — Zechariah 14:4.
C. THE SIGNIFICANCE OF HIS ASCENSION:
1. It Demonstrated The Completeness Of Christ’s Atonement.

The fact that He was received of the Father is evidence that His earthly
ministry was accepted.
Note: There were actually two ascensions of Christ.

John 20:17 indicates that Christ ascended to His Father right after
His resurrection. He said to Mary “Touch me not,” but later the

LECTURE 12
same day allowed (encouraged) His disciples to touch Him — see:

John 20:20,27; I John 1:1.
Having accomplished the great sacrifice of Himself for sin, Christ
went to Heaven in order to present His blood before the mercy seat,
according to the pattern of Leviticus 16. See: Hebrews 9:16-18.
He then returned to earth to accomplish His post-resurrection
ministry.
2. It Opened The Way For The Sending Of The Holy Spirit.

The return of the Son to the Father facilitated the sending of the
Comforter, Whose blessed Person would indwell every believer
everywhere, and through Whom Christ could be Head over His many
churches everywhere.
“(But this spake he of the Spirit, which they that believe on him should receive:
for the Holy Ghost was not yet given; because that Jesus was not yet glorified)”
— John 7:39.
“Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go
not away, the Comforter will not come unto you; but if I depart, I will send him
unto you” — John 16:7.
D. THE PRESENT LOCATION OF JESUS CHRIST:
1. He Is Seated.
See: Hebrews 10:12. The fact that He “sat down” indicates the
completeness of His work of redemption.
2. He Is Seated At The Right Hand Of The Throne Of The Father.

See: Hebrews 10:13. The fact that Christ did not sit upon His own
throne, or upon the “throne of David,” indicates He is expecting to
become King over the earth.
3. He Is In His Resurrection Body.

Christ is not an immaterial spirit in Heaven. In this way, Christ differs
from His pre-incarnate form.
Note: The question has been raised: “Why was Christ said to be standing
at the right hand of the Father in Acts 7:55?”
While there is no definitive answer to this question, the obvious
reason is that He stood to receive the soul and spirit of Stephen.
See: Psalm 116:15.

LECTURE 12
II. THE PRESENT WORK OF CHRIST FOR THE BELIEVER
A. CHRIST MAKES INTERCESSION FOR ALL BELIEVERS:

“Wherefore he is able also to save them to the uttermost that come unto God by him,
seeing he ever liveth to make intercession for them” — Hebrews 7:25.
This intercessory work began during Christ’s earthly ministry (John 17) and
will continue in Heaven as long as His own are in the world.
(What a glorious thought in John 17:20 — Christ prayed for me!!)
B. CHRIST APPEARS BEFORE GOD AS THE BELIEVER’S

ADVOCATE:
Satan is called the “accuser of the brethren” in Revelation 12:10. He is
somehow able to accuse every Christian when he or she sins.
An “advocate” is a defense attorney. Christ speaks up on our behalf, and
His advocacy is based upon His shed blood that continues to speak for us.
we have an advocate with the Father, Jesus Christ the righteous” — I John 2:1.
“And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that
speaketh better things than that of Abel” — Hebrews 12:24.
C. CHRIST CONTINUES HIS CLEANSING WORK ON

BEHALF OF EACH BELIEVER:
“But if we walk in the light, as he is in the light, we have fellowship one with another,
and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we
have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins,
he is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness” — I John 1:7-9.
This cleansing is freely given on the basis of the confession of our sins.
Confession involves an acknowledgment of the sin, and agreement with
God that it is sin, and the act of repentance from the sin.
D. CHRIST ENJOYS SWEET FELLOWSHIP WITH EACH

BELIEVER:
According to Ephesians 2:6, each Christian is seated with Christ in
heavenly places. This fact has to do with our STANDING in Christ and
assures us not only of permanent UNION, but of continual COMMUNION.
“My sheep hear my voice, and I know them, and they follow me” — John 10:27.
“That which we have seen and heard declare we unto you, that ye also may have
fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus
Christ. And these things write we unto you, that your joy may be full” — I John 1:3,4.

LECTURE 12
E. CHRIST PROVIDES EVERY BELIEVER FREE AND

CONFIDENT ACCESS TO THE FATHER THROUGH
PRAYER:
“And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye
shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing
in my name: ask, and ye shall receive, that your joy may be full” — John 16:23,24.
“Seeing then that we have a great high priest, that is passed into the heavens, Jesus
the Son of God, let us hold fast our profession. For we have not an high priest which
cannot be touched with the feeling of our infirmities; but was in all points tempted like
as we are, yet without sin. Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need” — Hebrews
4:14-16.
“Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
By a new and living way, which he hath consecrated for us, through the veil, that is to
say, his flesh; And having an high priest over the house of God; Let us draw near
with a true heart in full assurance of faith, having our hearts sprinkled from an evil
conscience, and our bodies washed with pure water” — Hebrews 10:19-22.
“And this is the confidence that we have in him, that, if we ask any thing according to
his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know
that we have the petitions that we desired of him” — I John 5:14,15.
F. CHRIST IS PREPARING A PLACE FOR EACH

CHRISTIAN IN HEAVEN:
“In my Father’s house are many mansions: if it were not so, I would have told you. I
go to prepare a place for you” — John 14:2.
III. THE PRESENT WORK OF CHRIST FOR HIS CHURCHES

The Lord Jesus Christ is the Head of each true New Testament Baptist church,
Colossians 1:18. He is the “Chief Shepherd” (Pastor) and “Bishop” over each of
His churches — I Peter 2:25; 5:4. He is the Bridegroom preparing to come and
receive His bride — John 3:29; II Corinthians 11:2; Revelation 19:7-9.
In this capacity, it is the Lord Jesus Christ who:
A. ADDS TO THE MEMBERSHIP OF EACH CHURCH:

“And the Lord added to the church daily such as should be saved” — Acts 2:47b.
“But now hath God set the members every one of them in the body, as it hath
pleased him” — I Corinthians 12:18.
B. CALLS MEN INTO MINISTRY:

“And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me
faithful, putting me into the ministry” — I Timothy 1:12.
C. BESTOWS GIFTED MEN UPON EACH CHURCH FOR

SPIRITUAL BENEFIT:
“And HE GAVE some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; For the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man, unto the measure of the
stature of the fulness of Christ: That we henceforth be no more children, tossed to
and fro, and carried about with every wind of doctrine, by the sleight of men, and

LECTURE 12
cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in
love, may grow up into him in all things, which is the head, even Christ: From whom
the whole body fitly joined together and compacted by that which every joint
supplieth, according to the effectual working in the measure of every part, maketh
increase of the body unto the edifying of itself in love” — Ephesians 4:11-16.
D. SANCTIFIES AND CLEANSES HIS CHURCHES:

“...Christ also loved the church, and gave himself for it; That he might sanctify and
cleanse it with the washing of water by the word, That he might present it to himself a
glorious church, not having spot, or wrinkle, or any such thing; but that it should be
holy and without blemish” — Ephesians 5:25b-27.
Compare: II Peter 2:13.
E. SUPPLIES EACH CHURCH’S NEEDS:

“...when I departed from Macedonia, no church communicated with me as
concerning giving and receiving, but ye only. For even in Thessalonica ye sent once
and again unto my necessity. Not because I desire a gift: but I desire fruit that may
abound to your account. But I have all, and abound: I am full, having received of
Epaphroditus the things which were sent from you, an odour of a sweet smell, a
sacrifice acceptable, wellpleasing to God. But my GOD SHALL SUPPLY ALL
YOUR NEED according to his riches in glory BY CHRIST JESUS” — Philippians
4:15-19.
DOCTRINAL VERSE MEMORIZATION # 12: — Hebrews 7:25.

LECTURE 12
NOTES

LECTURE 12
THE FUTURE WORK OF CHRIST
Much of what could be covered here will be dealt with under The Doctrine of Last
Things later in this course of study. [Book IV]
There are a number of things the Lord Jesus Christ is yet to accomplish, the two
most notable being:
l His return
l His Kingdom
I. THE SECOND COMING OF THE LORD JESUS CHRIST

There are two stages to the second coming of Jesus Christ — just as there were two
notable events associated with His first coming, the cradle and the cross.
“Looking for that BLESSED HOPE, and the GLORIOUS APPEARING of the great God
and our Saviour Jesus Christ” — Titus 2:13.
These stages will be separated by a seven-year period of time known as “Daniel’s

70TH Week.”
l The first stage will be when Christ returns to the air FOR His saints — the
“Rapture.” This is the Blessed Hope.
l The second stage will be when Christ returns to the earth WITH His saints —
the “Revelation.” This is the Glorious Appearing.
Both aspects of Christ’s coming will be studied below.
A. THE RETURN OF JESUS CHRIST IN RELATION TO THE

BELIEVER:
“Christ coming for His saints.”
The next great supernatural event set to occur according to God’s prophetic
calendar is commonly referred to as the “Rapture.” It is the “first
resurrection,” and it involves all believers in Christ — living and dead.
1. The Rapture Promised.

“And if I go and prepare a place for you, I will come again...” — John 14:3.
“For the Lord himself shall descend from heaven...” — I Thessalonians 4:16.
“...unto them that look for him shall he appear the second time...” — Hebrews
9:28.
2. The Rapture Pictured.

“Behold, I show you a mystery; We shall not all sleep, but we shall all be
changed, In a moment, in the twinkling of an eye, at the last trump: for the
trumpet shall sound, and the dead shall be raised incorruptible, and we shall be
changed. For this corruptible must put on incorruption, and this mortal must put
on immortality” — I Corinthians 15:51-53.

LECTURE 13
“But I would not have you to be ignorant, brethren, concerning them which are
asleep, that ye sorrow not, even as others which have no hope. For if we
believe that Jesus died and rose again, even so them also which sleep in Jesus
will God bring with him. For this we say unto you by the word of the Lord, that we
which are alive and remain unto the coming of the Lord shall not prevent them
which are asleep. For the Lord himself shall descend from heaven with a shout,
with the voice of the archangel, and with the trump of God: and the dead in
Christ shall rise first: Then we which are alive and remain shall be caught up
together with them in the clouds, to meet the Lord in the air: and so shall we ever
be with the Lord” — I Thessalonians 4:13-17.
This glorious event will be instantaneous:

“And, behold, I come quickly” — Revelation 22:12.
It will involve the bodily resurrection of deceased saints and the

glorification of living saints:
“For our conversation is in heaven; from whence also we look for the Saviour,
the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned
like unto his glorious body, according to the working whereby he is able even to
subdue all things unto himself” — Philippians 3:20,21.
See also: II Thessalonians 2:1.
3. The Rapture’s Purpose.

a. A Comforting Hope — I Thessalonians 4:18.
b. A Purifying Hope — I John 3:1-3.
c. A Blessed Hope — Titus 2:13.
The word “hope” means “assurance” — not ‘wishful thinking.’
Our participation in the Rapture is part of our great salvation and rests
upon the finished work of Christ.
4. The Rapture’s Position.

The Bible teaches a “Pre-Tribulational Rapture,” meaning that this
event will occur before (pre) the Daniel’s 70TH Week) which is
sometimes referred to as “the Tribulation.”)
Some of the reasons for this are as follows:
a. Daniel’s 70TH Week is a Period of Wrath — Revelation 6:1,17.
b. Christians are not Appointed to Wrath — I Thessalonians 5:9.
c. God has Promised Deliverance from the Coming Tribulation —
Revelation 3:10; Luke 21:35,36.
d. Daniel’s 70TH Week has as its Focus Israel — Jeremiah 30:7;
Daniel 9:24; 12:1; Joel 3:2.
e. Christians are to Expect the Rapture at any Moment.
The Rapture has always been imminent — many prophesied
events and signs precede Christ’s coming in glory.

LECTURE 13
See: Matthew 24:42-46; Luke 12:35-40; I Thessalonians 1:10;

Revelation 3:3; 22:12.
5. The Rapture’s Postlude.

Immediately after the Rapture every Christian will appear before the
Judgment Seat of Christ to give account of his or her life and service
as a believer:
“Therefore judge nothing before the time, UNTIL THE LORD COME, who both
will bring to light the hidden things of darkness, and will make manifest the
counsels of the hearts: and then shall every man have praise of God” — I
Corinthians 4:5.
“But why dost thou judge thy brother? or why dost thou set at nought thy
brother? for we shall all stand before the judgment seat of Christ. So then every
one of us shall give account of himself to God” — Romans 14:10,12.
“For we must all appear before the judgment seat of Christ; that every one may
receive the things done in his body, according to that he hath done, whether it
be good or bad” — II Corinthians 5:10.
This is not a judgment for salvation, but for SERVICE specifically built
upon the foundation which has been laid for every New Testament
church — I Corinthians 3:9-15.
The Lord for good and faithful service will give rewards in the form of
“crowns.” (These crowns will be studied in later lectures.)
B. THE RETURN OF CHRIST IN RELATION TO THE

NATION OF ISRAEL:
“Christ coming with His saints.”
This event is commonly referred to as the “Revelation” or “Second Coming
of Christ,” when every eye shall see Him.
“And then shall appear the sign of the Son of man in heaven: and then shall all the
tribes of the earth mourn, and they shall see the Son of man coming in the clouds of
heaven with power and great glory” — Matthew 24:30.
“Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same
Jesus, which is taken up from you into heaven, shall so come in like manner as ye
have seen him go into heaven” — Acts 1:11.
“Behold, he cometh with clouds; and every eye shall see him, and they also which
pierced him: and all kindreds of the earth shall wail because of him” — Revelation
1:7.
In contrast to the Rapture, at this event the Lord Jesus Christ will actually set
foot on the earth.
1. The Time Of The Revelation.

According to a number of key prophecies, especially that of Daniel
9:25-27, the return of Christ to the earth will occur after a seven year
period known as “Daniel’s 70TH Week.”
Because the Rapture must occur prior to this time, we conclude that
Christ’s coming will occur approximately seven years after the Rapture.

LECTURE 13
2. The Setting For The Revelation.

The Great Tribulation is a time of special testing for the nation of Israel
during the reign of a false Messiah whom the Bible calls the “Antichrist.”
“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s
trouble; but he shall be saved out of it” — Jeremiah 30:7.
“And at that time shall Michael stand up, the great prince which standeth for the
children of thy people: and there shall be a time of trouble, such as never was
since there was a nation even to that same time: and at that time thy people
shall be delivered, every one that shall be found written in the book” — Daniel
12:1.
“For then shall be great tribulation, such as was not since the beginning of the
world to this time, no, nor ever shall be” — Matthew 24:21.
At the end of this awful time (the events of which are described in
Revelation 6–19), the city of Jerusalem will find itself under a hopeless
siege — Zechariah 14:1,2. At this point of desperation the remnant of
Israel will turn to their true Messiah, Jesus Christ.
3. The Sequence Of The Revelation.

a. Jesus Christ will return in glory with the hosts of heaven —
Revelation 19:11-21; Jude 14,15.
b. Jesus Christ will set foot upon the Mount of Olives — Zechariah
14:3-7.
c. Jesus Christ will destroy the armies of the Antichrist — Revelation
19:17-21.
d. The nations of the living will be judged — Matthew 25:31-34; Joel
3:2,11-16.
e. Christ’s kingdom established on earth — see below.
II. THE MILLENNIAL KINGDOM OF CHRIST

The future earthly reign of Jesus Christ is the subject of much Bible prophecy,
especially in the Old Testament. e.g. Micah 4:1-8; Zechariah 14:8-21.
It will be:
A. A LITERAL REIGN OF 1,000 YEARS:

“Behold, the days come, saith the LORD, that I will raise unto David a righteous
Branch, and a KING SHALL REIGN and prosper, and shall execute judgment and
justice in the EARTH. In his days Judah shall be saved, and Israel shall dwell safely:
and this is his name whereby he shall be called, THE LORD OUR
RIGHTEOUSNESS” — Jeremiah 23:5,6.
“And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and
bound him a THOUSAND YEARS, And cast him into the bottomless pit, and shut
him up, and set a seal upon him, that he should deceive the nations no more, till the
THOUSAND YEARS should be fulfilled: and after that he must be loosed a little
season. And I saw thrones, and they sat upon them, and judgment was given unto
them: and I saw the souls of them that were beheaded for the witness of Jesus, and
for the word of God, and which had not worshipped the beast, neither his image,
neither had received his mark upon their foreheads, or in their hands; and they lived

LECTURE 13
and REIGNED WITH CHRIST a THOUSAND YEARS. But the rest of the dead lived
not again until the THOUSAND YEARS were finished. This is the first resurrection.
Blessed and holy is he that hath part in the first resurrection: on such the second
death hath no power, but they shall be priests of God and of Christ, and shall REIGN
WITH HIM a THOUSAND YEARS” — Revelation 20:2-6.
B. A GOLDEN AGE OF PEACE AND RIGHTEOUSNESS:

“Of the increase of his government and peace there shall be no end, upon the throne
of David, and upon his kingdom, to order it, and to establish it with judgment and with
justice from henceforth even for ever” — Isaiah 9:7.
C. AN ORDERED KINGDOM:
1. Jerusalem Shall Be The Center Of Government.

See: Isaiah 2:2-4; Jeremiah 31:6; Micah 4:1; Zechariah 2:10,11; 8:2,3.
2. Jerusalem Shall Be The Center Of Worship.

See: Zechariah 6:12,13; 14:16-21.
According to Ezekiel 40–46, a glorious temple will be erected in
Jerusalem wherein the presence of God will be as never before.
3. A Purged Israel Shall Dwell In An Enlarged Palestine.

“Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye
polluted after the manner of your fathers? and commit ye whoredom after their
abominations? For when ye offer your gifts, when ye make your sons to pass
through the fire, ye pollute yourselves with all your idols, even unto this day: and
shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I
will not be enquired of by you. And that which cometh into your mind shall not be
at all, that ye say, We will be as the heathen, as the families of the countries, to
serve wood and stone. As I live, saith the Lord GOD, surely with a mighty hand,
and with a stretched out arm, and with fury poured out, will I rule over you: And I
will bring you out from the people, and will gather you out of the countries
wherein ye are scattered, with a mighty hand, and with a stretched out arm, and
with fury poured out. And I will bring you into the wilderness of the people, and
there will I plead with you face to face. Like as I pleaded with your fathers in the
wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD. And
I will cause you to pass under the rod, and I will bring you into the bond of the
covenant: and I will purge out from among you the rebels, and them that
transgress against me: I will bring them forth out of the country where they
sojourn, and they shall not enter into the land of Israel: and ye shall know that I
am the LORD” — Ezekiel 20:33-38.
Ezekiel 48 describes the division of the millennial land, which will be the
fulfillment of God’s promise to Abraham (Genesis 15:18).
4. Christ Shall Rule The Earth With A Rod Of Iron.

See: Psalm 2:6-9; 72:9-11; Isaiah 11:2-5; Micah 4:1-5.
5. Christians Shall Be Assigned Governmental Duties.

See: Matthew 19:28; 25:14-30; Revelation 5:9,10; 20:4.

LECTURE 13
NOTES

LECTURE 13
STUDY QUESTIONS
Christology — Lecture 1
1. Explain how Christianity differs radically from all the world religions.
2. Give a scripture reference that shows the Biblical doctrine of Jesus Christ to be fundamental
to Christian belief. Explain how it does so.
3. The theological study of the doctrine of Christ concerns itself with what two areas?
4. Outline the four-fold portrayal of Christ in the Gospels.
5. Explain how the four Gospel accounts of combine to compose a full account of the life and
earthly ministry of the Lord Jesus Christ.
6. What does the Name “JESUS” mean?
7. What does the title “CHRIST” mean?
8. What is meant by the term “deity?”
9. To what are we referring when we speak of the “incarnation” of Christ?
10. Explain why the term “only begotten” is one of relationship, not of generation (creation).

STUDY QUESTIONS
11. What is meant by the Name “WORD” as it is applied to Christ?

STUDY QUESTIONS
1. Quote: John 1:1.
2. Explain the difference between the eternal Sonship and the incarnational Sonship of Jesus
Christ views.
3. Give three scripture references proving the eternal pre-existence of the Lord Jesus Christ.
Explain exactly how they show this.
4. Cite three separate instances where the Son of God was active in events recorded in the Old
Testament.
5. What is a “Theophany?”
6. Give three characteristics of a “Theophany” that clearly demonstrate deity.

STUDY QUESTIONS
7. Answer (with scripture) the false teaching that Jesus Christ is merely an exalted angel.

STUDY QUESTIONS
2. If the “virgin birth” of Christ were not so, what Bible truths would be nullified? (Name two.)
3. Give three Biblical reasons for Jesus Christ coming to earth as a man.
4. What and where is the “protevangelium?”
5. Cite an Old Testament reference that directly states Jesus Christ would be virgin born.
6. What reading in the Revised Standard Version caused an uproar among Bible-believers over
the issue of the virgin birth of Christ?
7. Give three statements in the Gospels concerning the chastity of Mary.
8. What does the term “kenosis” mean?
9. Explain why Christ “thought it not robbery to be equal with God.”
10. Exactly what did the Son of God empty Himself of? What did He NOT empty Himself of?
11. Explain why this is a true or untrue statement: “The virgin birth of Christ was a rare event?”

STUDY QUESTIONS
12. What is meant by the term “Mariolatry?”
13. Where and how did the doctrine of Mariolatry develop?
14. What is the Roman Catholic doctrine of the “immaculate conception?”
15. Give a scripture reference showing that Mary was a sinner in need of a Saviour.
16. Is Mary the “Mother of God?” Explain your answer.
17. What is the minimum number of children Mary and Joseph had together after the birth of
Jesus Christ?
18. What is the Roman Catholic dogma of the “Assumption of the Blessed Virgin Mary?”
19. Give scripture references proving Mary could be neither a redemptrix nor a mediatrix.

STUDY QUESTIONS
1. Name two early false teachings concerning the humanity of Jesus Christ.
2. Explain the basic difference in the genealogical lines of Christ given in the Gospels of
Matthew and Luke.
3. In what four areas did Jesus experience normal human development?
4. Give a brief description of the likely physical appearance of Jesus. On what basis can this be
ascertained?
5. Explain why Jesus did not have long hair.
6. How does the Book of Isaiah describe the physical appearance of Jesus?
7. Demonstrate, using scripture references, that Jesus possessed a human body, a human soul,
and a human spirit.

STUDY QUESTIONS
8. In what way was the physical body of Jesus different from any other human being?
9. Cite three instances of physical limitations experienced by the Lord Jesus Christ.
10. Explain how the temptation of Christ was effectively an “all points” temptation.
11. In what way was Jesus in submission to the Father?
12. Give three decidedly human names or titles of Christ.

STUDY QUESTIONS
1. Quote: Colossians 1:15-17.
2. Quote: Hebrews 13:8.
3. Give three scripture references stating explicitly that Jesus Christ is GOD.
4. What is the “Gospel of Deity?”
5. How do we know that the word “one” in John 10:30 refers to the essence of the Godhead
rather than to the purpose of the Father and the Son? Explain.
6. Explain how statements relating to the conversion of the jailer at Philippi demonstrate the
deity of Christ.
7. What proof text for the deity of Christ is found in the Book of I Timothy?
8. What proof text for the deity of Christ is found in the Book of Hebrews?
9. Give a scriptural example showing the omniscience of Christ.
10. Give a scriptural example showing the omnipotence of Christ.
11. Give a scriptural example showing the omniprescence of Christ.

STUDY QUESTIONS
12. Name two Bible men, each born before the incarnation of Christ, who were preceded in their
birth by Christ.
13. What is the meaning of the Bible term, “firstborn?”
14. List five persons mentioned in the Word of God who gave testimony of the sinlessness of
Jesus Christ.
15. List five persons or groups who are said to be the object of the love of Christ.
16. Cite two things Jesus Christ did during His public ministry that only GOD can do.
17. Cite three examples comparing and equating the LORD (Jehovah) in the Old Testament and
Jesus Christ in the New Testament.
18. State three names or titles of Christ that declare Him to be God.
19. In what way do instances of men worshipping Christ clearly show Him to be God? How is
this contrasted with similar instances of people being worshipped?
20. Give two scripture references that associate Christ with the Godhead (Trinity).

STUDY QUESTIONS
1. What is meant by the term “hypostatic union?”
2. Briefly, but accurately, explain the true relationship between the person and natures of Christ.
3. What is monophysitism?
4. What were the ancient Nestorians accused of believing?
5. What did the Cerinthian gnostics believe about the Lord Jesus Christ?
6. What did the Apollinarians teach about the Person and natures of Christ?
7. What is dyotheleticism?
8. Why did the Saviour need to be a MAN? Explain.
9. Why did the Saviour need to be GOD? Explain.

STUDY QUESTIONS
10. Give five Biblical statements (with scripture references) attesting to the impeccable character
of the Lord Jesus Christ.
11. Could Jesus have possibly sinned?
12. What are the five usual steps involved in the commission of a sin?
13. Explain how the temptation of Christ was only external, not inward.

STUDY QUESTIONS
1. Under what three headings do we divde the WORK of Christ?
2. What are the three great offices of Christ?
3. Give a simple diagrammatic outline of the work of Christ.

STUDY QUESTIONS
4. What passage in the Book of Hebrews sets forth the three-fold work of Christ?
5. What is the main work of a prophet?
6. What is the main work of a priest?
7. What is the future work of Christ?
8. What does the past work of Christ center around?
9. What does the present work of Christ center around?

STUDY QUESTIONS
1. Religion says _________ ; true Bible Christianity proclaims __________ .
2. What does the word “atonement” mean?
3. What does the atoning work of Christ center around?
4. Give three Old Testament types or illustrations of the atonement of Christ.
5. List the five main offerings given in the Book of Leviticus, and explain why there are five as
opposed to Christ’s one offering of Himself.
6. What was the two-fold message of the Old Testament prophets concerning Christ?
7. Give two reasons for the necessity of the atonement of Christ.
8. What was God’s “dilemma” concerning mankind?
9. What is the “accidental death” theory of the atonement?

STUDY QUESTIONS
10. Refute the “accidental death” theory.
11. What is the “martyr” theory of the atonement?
12. Refute the “martyr” theory.
13. What is the “moral influence” theory of the atonement?
14. What did Socinus teach concerning Christ’s atonement?
15. What does the “moral influence” theory of the atonement fail to deal with?
16. What is the “governmental theory” of the atonement?
17. What prominent branch of theology holds to a governmental theory of the atonement?
18. Peter Abelard said the atonement of Christ was not so much necessary as it was
__________________ .
19. What was Edward Irving’s theory of the atonement?
20. What theory of the atonement makes Christ to be the “bait on the hook?”

STUDY QUESTIONS
1. Quote: I Peter 3:18.
2. What do we mean when we say Christ’s death was “substitutionary?”
3. Give a scripture reference stating Christ’s death was substitutionary.
4. Define the word “vicarious.”
5. What is meant by the word “propitiation?”
6. With what Old Testament type is the idea of propitiation related?
7. What two concepts are found in the word “redemption?”
8. Explain how three Greek words translated “redeem” or “redemption” combine to give a full
understanding of what Christ has done for the sinner.
9. Why doesn’t the Bible ever speak of God being reconciled to man?
10. Give a scripture reference showing Christ’s death to be sacrificial.

STUDY QUESTIONS
11. What is meant by the word “expiation?”
12. What Old Testament type shows the absolute necessity for a blood-atonement?
13. How is the blood atonement of Jesus Christ memorialized by New Testament churches?
14. List five things the shed blood of Christ does for us.
15. What kind of blood did Jesus have?
16. What did Jesus do with His shed blood after His resurrection?
17. Where is the blood of Christ today? Give a scripture reference.

STUDY QUESTIONS
1. What does Calvinism generally teach about the scope of Christ’s atonement?
2. What is meant by the doctrine of a “limited atonement?”
3. What is the difference between a “Four-point” and a “Five-point” Calvinist?
4. Into what two groups were the English Baptists once divided?
5. In what way is the atonement of Christ limited?
6. In what way is the atonement of Christ unlimited?
7. Give a scripture reference proving that the atonement of Christ is unlimited in its invitation
and possibility.
8. Was the death of Jesus Christ on the cross a physical death only? Explain.
9. List five benefits of the atoning death of Jesus Christ for the believer.

STUDY QUESTIONS
10. What has the atonement meant for Satan?
11. In what way has the atonement of Christ provided healing?

STUDY QUESTIONS
1. Explain why the resurrection of the Lord Jesus Christ is an essential and vital part of God’s
plan of salvation.
2. Approximately how many times does the Bible mention the resurrection of Christ?
3. Why can we be certain the writers of the four Gospels did not collude when writing their
accounts of the resurrection of Christ?
4. Cite five post-resurrection appearances of the Lord Jesus Christ.
5. What does the “first day of the week” commemorate?
6. State three false “explanations” of the resurrection of Jesus Christ.
7. What three facts make it impossible that the lifeless body of Christ was removed and disposed
of?

STUDY QUESTIONS
8. Why is it evident that the Jews could not have taken the body of Jesus from the tomb?
9. Why is it evident that the Romans could not have taken the body of Jesus from the tomb?
10. Give a scripture reference showing that the resurrection of Christ was a bodily resurrection.
11. Give a scripture reference showing that the resurrection of Christ was a visible resurrection.
12. By what means was Christ raised from the dead?
13. State two things that were different about the resurrection body of Jesus Christ.
14. In what ways was the resurrection body of Christ unlimited?
15. What did the resurrection of Christ affirm or vindicate about Him?
16. What does the resurrection of Christ mean for the believer? (Give five things).

STUDY QUESTIONS
1. Exactly when did the Lord Jesus Christ ascend back to Heaven?
2. Describe the nature of Christ’s ascension.
3. From what point on earth did Christ ascend?
4. What are the two most significant facts about the ascension of Christ?
5. Where is the Lord Jesus Christ at this present time?
6. In what form is the Lord Jesus Christ at this present time? How does this differ from His
preincarnate form?
7. What is significant about the fact that Christ is seated?
8. Why is the Lord Jesus Christ not seated upon His own throne at this present time?
9. Cite three things the Lord Jesus Christ is presently doing for believers.

STUDY QUESTIONS
10. Cite three things the Lord Jesus Christ is presently doing for His churches.

STUDY QUESTIONS
1. Briefly distinguish the two future events commonly referred to as “the Rapture” and the
“Revelation,” or Second Coming.
2. What does the word “rapture” mean?
3. Give one scripture reference where the Rapture is clearly promised.
4. State three important things that will take place at the rapture.
5. What is the purpose of the Rapture?
6. What aspect of a believer’s life will be dealt with at the Judgment Seat of Christ?
7. What is meant by a “Pretribulational Rapture?”
8. Give three scriptural reasons for a pretribulational Rapture.
9. What is God’s main purpose in the events that will occur on the earth during Daniel’s 70TH
Week?

STUDY QUESTIONS
10. State three things that will occur at the second coming of Jesus Christ in power and glory.
11. For how long will Christ’s earthly kingdom exist?
12. What will be the general nature of Christ’s millennial kingdom?
15. Quote: Colossians 1:15-17.

STUDY QUESTIONS
ASSIGNMENT #3
The Doctrine of Christ
1. “CHRIST IN THE OLD TESTAMENT”

Demonstrate, from the Old Testament scriptures, the Biblical doctrines of the incarnation,
humanity, deity, atonement, resurrection, and return of the Lord Jesus Christ.
2. “NOTHING BUT THE BLOOD”

Write a convincing, logical, and scriptural argument for the necessity of the shed blood of the
Lord Jesus Christ to man’s eternal salvation — versus the “death only” views of the
atonement held by many today.
3. “UP FROM THE GRAVE HE AROSE”

Discuss the reality and centrality of the resurrection of the Lord Jesus Christ to the Christian
faith and to the believer.
Each article should be between 500 and 750 words in length (not counting
any scripture references written out).
Each article should contain a minimum of five paragraphs — a thesis, three
main points (six for the first essay), and a conclusion.
Each point made should be supported by a minimum of two scripture
references.
DUE DATE:

ASSIGNMENT
THE DOCTRINE OF THE
HOLY SPIRIT
(Pneumatology)
1. The Personality of the Holy Spirit ........................................... 319

2. The Deity of the Holy Spirit .................................................... 327
3. The Works of the Holy Spirit .................................................. 331
4. Holy Spirit Baptism ................................................................ 337
5. The Gifts of the Holy Spirit .................................................... 347
6. The Indwelling & the Filling of the Holy Spirit ........................ 363
Study Questions .......................................................................... 371
Assignment .................................................................................. 383
THE PERSONALITY OF THE HOLY SPIRIT
The doctrine of the Holy Spirit is the subject of much confusion and controversy in
Christendom today. A general ignorance concerning the third Person of the Holy
Trinity has led to a number of extremes and errors — most notably evident in the
so-called “Charismatic Movement” and Pentecostal denominations.
Three major problem areas connected with the doctrine of the Holy Spirit are:
l Holy Spirit Baptism.
l The Pentecost Birthday of “The Church” theory.
l Spiritual Gifts.
Each of these topics will be fully expounded upon in this series of lectures.
Another major (though not so prevalent) error has to do with the personality of
the Holy Spirit. Antitrinitarian cults, such as the Jehovah’s Witnesses, teach that
He is an “impersonal force,” rather than the third Person of the Godhead. This
particular lecture deals with the Bible’s teaching on this matter.
To the casual reader of the Bible, the Holy Spirit at times may seem to be just an
impersonal influence of grace and power. This is because the work of the Spirit is
unseen (John 3:8) and unheralded (John 16:13e). In addition, some of the
Biblical symbols of the Holy Spirit (e.g. “breath” — Job 33:4; John 20:22;
“water” — John 7:38,39; “oil” — I Samuel 16:13) are themselves impersonal. It
should be noted however, that the Bible also uses impersonal symbols for both the
Father (e.g. Psalm 18:2 — “rock,” “fortress,” “buckler,” “horn,” and “tower”) and
the Son (e.g. I Peter 2:6-8 — “cornerstone,” “stone,” and “rock”).
I. THE HOLY SPIRIT’S PERSONALITY IS IMPLIED

THROUGH HIS NAMES AND TITLES
The Bible uses many personal names and titles for the Holy Spirit.
A. NAMES THAT ARE SELF-DESCRIPTIVE:
1. Spirit — I Corinthians 2:10.

“But God hath revealed them unto us by his Spirit: for the Spirit searcheth all
things, yea, the deep things of God.”
The Greek word pneuma (“pneuma”), which is translated “Spirit” in

our English Bible, literally means “breath.” The connotation is really
that of “life” — in both the creative sense of everlasting existence
(Genesis 2:7; Job 33:4) and in the spiritual sense of eternal life (John
20:22).
The Doctrine of The Holy Spirit Page 319

LECTURE 1
2. Holy Spirit — Luke 11:13.

“If ye then, being evil, know how to give good gifts unto your children: how much
more shall your heavenly Father give the Holy Spirit to them that ask him?”
3. Holy Ghost — Matthew 28:19.

“Go ye therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost:”
The word “Ghost” has a definite personal implication.
4. Eternal Spirit — Hebrews 9:14.

“How much more shall the blood of Christ, who through the eternal Spirit offered
himself without spot to God, purge your conscience from dead works to serve
the living God?”
B. NAMES THAT SHOW HIS RELATIONSHIP TO GOD THE

FATHER:
1. The Spirit of God — I Corinthians 3:16.
2. The Spirit of the LORD — Isaiah 11:2.
3. The Spirit of the Lord GOD — Isaiah 61:1.
4. The Spirit of the Living God — II Corinthians 3:3.
C. NAMES THAT SHOW HIS RELATIONSHIP TO JESUS

CHRIST:
1. The Spirit of Christ — Romans 8:9; I Peter 1:11.
2. The Spirit of His Son — Galatians 4:6.
3. The Spirit of Jesus Christ — Philippians 1:19.
D. NAMES THAT SHOW HIS RELATIONSHIP TO MEN:
1. Spirit of Burning — Isaiah 4:4.
2. Holy Spirit of Promise — Ephesians 1:13.
3. Spirit of Truth — John 14:17; 15:26; 16:13; I John 5:6.
4. Spirit of Life — Romans 8:2.
5. Spirit of Grace — Hebrews 10:29.
6. Spirit of Glory — I Peter 4:13,14.
7. The Comforter — John 14:26; 16:7.
Note: The Holy Spirit associates Himself with men in their deliberations:
Acts 15:28 — “For it seemed good to the Holy Ghost, and to us,
to lay upon you no greater burden than these necessary things.”
Page 320 The Doctrine of The Holy Spirit

LECTURE 1
II. THE HOLY SPIRIT’S PERSONALITY IS SEEN THROUGH

THE USE OF PERSONAL PRONOUNS
The Holy Spirit is not an “it!” — a mere influence or an impersonal force. The
use of personal pronouns in relation to Him demonstrates this to be the case.
A. In John 14:16,17,26.
“And I will pray the Father, and he shall give you another Comforter, that he may
abide with you for ever; Even the Spirit of truth; whom the world cannot receive,
because it seeth him not, neither knoweth him: but ye know him; for he dwelleth
with you, and shall be in you ... But the Comforter, which is the Holy Ghost, whom
the Father will send in my name, he shall teach you all things, and bring all things to
your remembrance, whatsoever I have said unto you.”
Note the “He” and “Him.”

Notice also that personal pronouns are used of the Father and the Son in
the same chapter and context — verses 15,16,18-21,23. Therefore, the
association of personal pronouns with the Spirit here cannot be mere
personification.
B. In John 16:7,8,13,14.
“Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not
away, the Comforter will not come unto you; but if I depart, I will send him unto you.
And when he is come, he will reprove the world of sin, and of righteousness, and of
judgment ... Howbeit when he, the Spirit of truth, is come, he will guide you into all
truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he
speak: and he will show you things to come. He shall glorify me: for he shall receive
of mine, and shall show it unto you.”
Note the “He,” “Him,” and “Himself.”
Note: An objection is sometimes raised concerning Romans 8:16,26, where

the phrase, “...the Spirit itself...” is used.
To this we would answer:
1. The context of verses 26 and 27 forbids any thought of an
impersonal Holy Spirit.
2. The use of the neuter pronoun “it” is grammatically correct when
speaking in the third person. e.g. A doctor speaking to a parent
might say: “The child itself is not well.” The use of the neuter
pronoun is also translationally correct, because the Greek
“pneuma” is a neuter noun.
3. Note the use of the impersonal “which” for God in Psalm 106:21
and I Thessalonians 2:4.

LECTURE 1
III. THE HOLY SPIRIT’S PERSONALITY IS SHOWN

BECAUSE HE POSSESSES THE MARKS OF
PERSONALITY
By this we mean the Holy Spirit has certain things that any personal being has.
Personality has been defined as:
l INTELLECT — I know
l SENSIBILITY — I feel
l VOLITION — I will
The Holy Spirit has:
A. KNOWLEDGE — I Corinthians 2:11.

“For what man knoweth the things of a man, save the spirit of man which is in him?
even so the things of God knoweth no man, but the Spirit of God.”
B. A WILL — I Corinthians 12:11.

“But all these worketh that one and the selfsame Spirit, dividing to every man
severally as he will.”
C. A MIND — Romans 8:27.

“And he that searcheth the hearts knoweth what is the mind of the Spirit, because he
maketh intercession for the saints according to the will of God.”
D. LOVE — Romans 15:30.

“Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of
the Spirit, that ye strive together with me in your prayers to God for me.”
E. GOODNESS — Nehemiah 9:20.

“Thou gavest also thy good spirit to instruct them, and withheldest not thy manna
from their mouth, and gavest them water for their thirst.”
IV. THE HOLY SPIRIT’S PERSONALITY IS SHOWN

BECAUSE HIS ACTS ARE THOSE OF A PERSON
A. HE TEACHES:
Luke 12:12 — “For the Holy Ghost shall TEACH you in the same hour what ye ought
to say.”
John 14:26 — “But the Comforter, which is the Holy Ghost, whom the Father will
send in my name, he shall TEACH you all things, and bring all things to your
remembrance, whatsoever I have said unto you.”
See also: Nehemiah 9:20a (above).
B. HE CONVICTS — John 16:8.

“And when he is come, he will reprove the world of sin, and of righteousness, and of
judgment.”

LECTURE 1
C. HE GIVES UTTERANCE — Acts 2:4.

“And they were all filled with the Holy Ghost, and began to speak with other tongues,
as the Spirit gave them utterance.”
D. HE COMMANDS — Acts 8:29.

“Then the Spirit said unto Philip, Go near, and join thyself to this chariot.”
E. HE FORBIDS — Acts 16:6,7.

“Now when they had gone throughout Phrygia and the region of Galatia, and were
forbidden of the Holy Ghost to preach the word in Asia, After they were come to
Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.”
F. HE HELPS — Romans 8:26,27.

“Likewise the Spirit also helpeth our infirmities ... the Spirit itself maketh intercession
for us ... because he maketh intercession for the saints according to the will of God.”
G. HE SEARCHES — I Corinthians 2:10,11.

“But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things,
yea, the deep things of God. For what man knoweth the things of a man, save the
spirit of man which is in him? even so the things of God knoweth no man, but the
Spirit of God.”
H. HE SPEAKS — Revelation 2:7&c.

“He that hath an ear, let him hear what the Spirit saith unto the churches.”
I. HE LEADS AND GUIDES — Romans 8:14.

“For as many as are led by the Spirit of God, they are the sons of God.”
J. HE CALLS AND COMMISSIONS:

Acts 13:2 — “As they ministered to the Lord, and fasted, the Holy Ghost SAID,
SEPARATE ME Barnabas and Saul for the work whereunto I have called them.”
Acts 20:28 — “Take heed therefore unto yourselves, and to all the flock, over the
which the Holy Ghost hath MADE you overseers ...”
V. THE HOLY SPIRIT’S PERSONALITY IS IMPLIED

BECAUSE HE IS AFFECTED LIKE A PERSON
A. HE MAY BE BLASPHEMED — Matthew 12:31,32.
“Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto
men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And
whosoever speaketh a word against the Son of man, it shall be forgiven him: but
whosoever speaketh against the Holy Ghost, it shall not be forgiven him ...”
B. HE MAY BE LIED TO — Acts 5:3.

“But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost,
and to keep back part of the price of the land?”

LECTURE 1
C. HE MAY BE RESISTED — Acts 7:51.

“Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy
Ghost: as your fathers did, so do ye.”
D. HE MAY BE GRIEVED — Ephesians 4:30.

“And grieve not the holy Spirit of God, whereby ye are sealed unto the day of
redemption.”
From the context, an un-Christlike act or attitude bring great sorrow to the
Spirit of God. Obviously, He is very sensitive. That is why the Bible calls
Him the HOLY Spirit!
E. HE MAY BE QUENCHED — I Thessalonians 5:19.

“Quench not the Spirit.”
This means to extinguish His workings in man, or in a church. It is possible

to “throw cold water” over a fire He has kindled.
F. HE MAY BE VEXED — Isaiah 63:10.

“But they rebelled, and vexed his holy Spirit: therefore he was turned to be their
enemy, and he fought against them.”
G. HE MAY BE TEMPTED — Acts 5:9.

“Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit
of the Lord?”
This is not a solicitation toward evil or to commit sin, but means being “put
to the test,” or tried.
One cannot blaspheme, lie to, grieve, vex, or tempt a brick wall (which exists, but
has no life) — or to a tree (which exists and has life) for that matter.
VI. THE HOLY SPIRIT’S PERSONALITY IS IMPLIED

BECAUSE HE IS IDENTIFIED WITH THE FATHER AND
THE SON
A. IN THE GREAT COMMISSION — Matthew 28:19.
“Go ye therefore, and teach all nations, baptizing them in the name [singular] of the
Father, and of the Son, and of the Holy Ghost.”
B. IN THE APOSTOLIC BENEDICTION — II Corinthians 13:14.

“The grace of the Lord Jesus Christ, and the love of God, and the communion of the
Holy Ghost, be with you all. Amen.”

LECTURE 1
VII. THE HOLY SPIRIT’S PERSONALITY IS

DEMONSTRATED BECAUSE HE IS DISTINGUISHED
FROM GOD’S POWER AND INFLUENCE
A. THE HOLY SPIRIT & GOD’S POWER ARE
DISTINGUISHED:
Luke 1:35 — “And the angel answered and said unto her, The Holy Ghost shall
come upon thee, AND the power of the Highest shall overshadow thee: therefore
also that holy thing which shall be born of thee shall be called the Son of God.”
Luke 4:14 — “And Jesus returned in the power OF THE Spirit into Galilee: and there
went out a fame of him through all the region round about.”
Acts 10:38 — “How God anointed Jesus of Nazareth with the Holy Ghost AND with
power: who went about doing good, and healing all that were oppressed of the devil;
for God was with him.”
Romans 15:13 — “Now the God of hope fill you with all joy and peace in believing,
that ye may abound in hope, through the power OF THE Holy Ghost.”
Romans 15:19 — “Through mighty signs and wonders, by the power OF THE Spirit
of God ...”
I Corinthians 2:4 — “And my speech and my preaching was not with enticing words
of man’s wisdom, but in demonstration of the Spirit AND of power:”
If He is only a FORCE — I want Him. (cf. Acts 8:18-20.)

If He is a PERSON — He wants me!
B. THE HOLY SPIRIT AND GOD’S BENEFICENT

WORKINGS ARE DISTINGUISHED:
Romans 8:26 — “Likewise the Spirit also helpeth our infirmities: for we know not
what we should pray for as we ought: but the Spirit itself maketh intercession for us
with groanings which cannot be uttered.”
I Corinthians 12:4,8 — “Now there are diversities of gifts, but the same Spirit ... For
to one is given by the Spirit the word of wisdom; to another the word of knowledge by
the same Spirit.”
I Corinthians 12:11 — “But all these worketh that one and the selfsame Spirit,
dividing to every man severally as he will.”

LECTURE 1
NOTES

LECTURE 1
THE DEITY OF THE HOLY SPIRIT
The Bible teaches the Holy Spirit to be the third Person of the Trinity. This does
not mean He is a lesser Being than God the Father or God the Son, for the Biblical
doctrine of the Trinity asserts One in essence — manifested in three distinct
Persons.
The Holy Spirit is co-equal, co-eternal, and co-essential with the Father and
the Son. He is God. It is because the scriptures invariably place Him third in the
list of Persons in the Godhead that we use the term “The Third Person of the
Trinity.”
There is a number of excellent scriptural proofs for the deity of the Holy Spirit:
I. THE HOLY SPIRIT IS DIRECTLY CALLED “GOD”
A. In II Corinthians 3:17.
“Now the Lord IS that Spirit: and where the Spirit of the Lord is, there is liberty.”
B. IN THE ACCOUNT OF ANANIAS AND SAPPHIRA:

A comparison of Acts 5:3 and Acts 5:4 is enlightening:
· verse 3 — “...to lie to the Holy Ghost...”
· verse 4 — “...thou hast not lied unto men, but unto God.”
II. THE HOLY SPIRIT EXHIBITS DIVINE ATTRIBUTES

The natural attributes of God can only belong to God. A number of references
show the Holy Spirit possessing these attributes — as well as the communicable
attributes of God — thus demonstrating Him to be God.
A. LIFE — Romans 8:2.

“For the law of the SPIRIT OF LIFE in Christ Jesus hath made me free from the law
of sin and death.”
B. ETERNALITY — Hebrews 9:14.

“How much more shall the blood of Christ, who through the ETERNAL SPIRIT
offered himself without spot to God, purge your conscience ...?”
C. OMNIPRESENCE — Psalm 139:7.

“Whither shall I go from thy spirit? or whither shall I flee from thy presence?”
D. OMNIPOTENCE — Luke 1:35.

“And the angel answered and said unto her, The Holy Ghost shall come upon thee,
and the POWER of the Highest shall overshadow thee:”

LECTURE 2
E. OMNISCIENCE:
John 14:26 — “But the Comforter, which is the Holy Ghost, whom the Father will
send in my name, he shall teach you ALL THINGS, and bring ALL THINGS to your
remembrance, whatsoever I have said unto you.”
John 16:13,14 — “Howbeit when he, the Spirit of truth, is come, he will guide you
into ALL TRUTH: for he shall not speak of himself; but whatsoever he shall hear, that
shall he speak: and he will show you THINGS TO COME. He shall glorify me: for he
shall receive of mine, and shall show it unto you.”
I Corinthians 2:10,11 — “But God hath revealed them unto us by his Spirit: for the
Spirit searcheth ALL THINGS, yea, the DEEP THINGS of God. For what man
knoweth the things of a man, save the spirit of man which is in him? even so the
things of God knoweth no man, but the Spirit of God.”
Isaiah 40:12,13 — “Who hath measured the waters in the hollow of his hand, and
meted out heaven with the span, and comprehended the dust of the earth in a
measure, and weighed the mountains in scales, and the hills in a balance? Who
hath directed the Spirit of the LORD, or being his counsellor hath taught him?”
F. TRUTH:
John 14:17 — “Even the SPIRIT OF TRUTH; whom the world cannot receive,
because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with
you, and shall be in you.”
John 15:26 — “But when the Comforter is come, whom I will send unto you from the
Father, even the SPIRIT OF TRUTH, which proceedeth from the Father, he shall
testify of me.”
John 16:13 — “Howbeit when he, the SPIRIT OF TRUTH, is come, he will guide you
into ALL TRUTH: for he shall not speak of himself; but whatsoever he shall hear, that
shall he speak: and he will show you things to come.”
I John 5:6b — “And it is the Spirit that beareth witness, because the SPIRIT IS
TRUTH.”
G. HOLINESS:
Ephesians 1:13 — “In whom ye also trusted, after that ye heard the word of truth, the
gospel of your salvation: in whom also after that ye believed, ye were sealed with
that holy Spirit of promise.”
Ephesians 4:30 — “And grieve not the holy Spirit of God, whereby ye are sealed
unto the day of redemption.”
Note: Whenever the Bible uses a lower case “h” in “holy” Spirit, it
is referring to His character — when it uses an upper case
“H,” it is referring to His title as the Holy Spirit.
H. LOVE — Romans 15:30.

“Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the LOVE
OF THE SPIRIT, that ye strive together with me in your prayers to God for me.”

LECTURE 2
III. THE HOLY SPIRIT DOES THE WORKS OF GOD
A. HE IS THE CREATOR:
Genesis 1:2 — “And the earth was without form, and void; and darkness was upon
the face of the deep. And the SPIRIT OF GOD MOVED upon the face of the waters.”
Genesis 1:26 — “And GOD said, Let us make man in OUR image, after OUR
likeness ...”
Job 33:4 — “The spirit of God hath MADE me, and the breath of the Almighty hath
given me life.”
Psalms 104:30 — “Thou sendest forth thy spirit, they are created: and thou
renewest the face of the earth.”
B. HE IS THE GIVER OF ETERNAL LIFE:

John 3:6 — “That which is born of the flesh is flesh; and that which is BORN OF THE
SPIRIT is spirit.”
Titus 3:5 — “Not by works of righteousness which we have done, but according to
his mercy he saved us, by the washing of regeneration, and RENEWING OF THE
HOLY GHOST.”
Note: Salvation is .... FROM the FATHER

THROUGH the SON
BY the SPIRIT
C. HE IS THE AUTHOR OF THE SCRIPTURES:

II Peter 1:21 — “For the prophecy came not in old time by the will of man: but holy
men of God spake as they were MOVED by the Holy Ghost.”
II Samuel 23:1 — “The spirit of the LORD spake by me, and his word was in my
tongue.”
D. HE IS THE ONE WHO RESURRECTS:

Romans 8:11 — “But if the Spirit of him that raised up Jesus from the dead dwell in
you, he that raised up Christ from the dead shall also quicken your mortal bodies by
his Spirit that dwelleth in you.”
IV. THE HOLY SPIRIT IS VITALLY CONNECTED WITH THE

FATHER AND THE SON
A. IN THE GREAT TRINITARIAN STATEMENT — I John 5:7.
“For there are three that bear record in heaven, the Father, the Word, and the Holy
Ghost: and these three are one.”
B. IN THE GREAT COMMISSION — Matthew 28:19.

“Go ye therefore, and teach all nations, baptizing them in the name [singular] of the
C. IN THE APOSTOLIC BENEDICTION — II Corinthians 13:14.

“The grace of the Lord Jesus Christ, and the love of God, and the communion of the
Holy Ghost, be with you all. Amen.”

LECTURE 2
D. IN THE ADMINISTRATION OF SPIRITUAL GIFTS:

I Corinthians 12:4-6 — “Now there are diversities of gifts, but the SAME SPIRIT.
And there are differences of administrations, but the SAME LORD. And there are
diversities of operations, but it is the SAME GOD which worketh all in all.”
V. THE HOLY SPIRIT IS IDENTIFIED WITH THE OLD

TESTAMENT JEHOVAH
A. THE SENDER OF THE PROPHET:
Isaiah 6:8-10 — “Also I heard the VOICE OF THE LORD, saying, Whom shall I
send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and
tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive
not. Make the heart of this people fat, and make their ears heavy, and shut their
eyes; lest they see with their eyes, and hear with their ears, and understand with
their heart, and convert, and be healed."
Acts 28:25-27 — “And when they agreed not among themselves, they departed,
after that Paul had spoken one word, Well SPAKE THE HOLY GHOST by Esaias the
prophet unto our fathers, Saying, Go unto this people, and say, Hearing ye shall
hear, and shall not understand; and seeing ye shall see, and not perceive: For the
heart of this people is waxed gross, and their ears are dull of hearing, and their eyes
have they closed; lest they should see with their eyes, and hear with their ears, and
understand with their heart, and should be converted, and I should heal them.”
B. THE ONE WHO WAS PROVOKED:

Compare: Exodus 16:7 and Psalm 95:8-11 with Hebrews 3:7-9.
C. THE ONE WHO ANOINTED THE MESSIAH:

Compare: Isaiah 61:1 and Luke 4:17,18 with Acts 10:38.
D. THE INSPIRER OF THE PROPHETIC WRITINGS:

Compare: Jeremiah 1:9 with II Peter 1:21.
E. THE GIVER OF THE NEW COVENANT:

Compare: Jeremiah 31:31-34 with Hebrews 10:15-17.
F. THE GIVER OF LIFE:

Compare: Genesis 2:7 with Job 33:4.

LECTURE 2
THE WORKS OF THE HOLY SPIRIT
A thorough study of the doctrine of the Holy Spirit enables the student to see just
how active He was and is in all areas of the workings of God.
In this lecture we shall consider the various areas of work and ministry of the
blessed Holy Spirit of God.
I. THE WORK OF THE HOLY SPIRIT IN THE CREATION

OF THE UNIVERSE
A. HE WAS CO-ACTIVE WITH THE FATHER AND THE
SON:
See: Genesis 1:2; Job 26:13; 33:4; Psalm 33:6; Isaiah 40:12,13.
Each Person of the Godhead is active in the creation account, Genesis
1:1-3:
· verse 1 — “In the beginning GOD created...” — FATHER
· verse 2 — “...the SPIRIT of God moved...” — SPIRIT
· verse 3 — “...and God SAID...” (The Word) — SON
B. HE IS CURRENTLY ACTIVE IN CONTINUAL CREATIVE

WORKS:
Psalm 104:29,30 — “Thou hidest thy face, they are troubled: thou takest away their
breath, they die, and return to their dust. Thou sendest forth thy spirit, they are
created: and thou renewest the face of the earth.”
II. THE WORK OF THE HOLY SPIRIT IN THE GIVING OF

THE SCRIPTURES
A. HE IS THE DIVINE AUTHOR OF THEM:
1. The Old Testament — II Peter 1:20,21.
2. The New Testament — John 16:13,14.
B. HE IS THE DIVINE INTERPRETER OF THEM:

Ephesians 1:17 — “That the God of our Lord Jesus Christ, the Father of glory, may
give unto you the spirit of wisdom and revelation in the knowledge of him.”
I John 2:20,27 — “But ye have an unction from the Holy One, and ye know all things
... But the anointing which ye have received of him abideth in you, and ye need not
that any man teach you: but as the same anointing teacheth you of all things, and is
truth, and is no lie, and even as it hath taught you, ye shall abide in him.”

LECTURE 3
III. THE WORK OF THE HOLY SPIRIT IN RELATION TO

THE SON OF GOD
A. JESUS CHRIST WAS CONCEIVED BY THE HOLY
SPIRIT:
Luke 1:35 — “And the angel answered and said unto her, The Holy Ghost shall
come upon thee, and the power of the Highest shall overshadow thee: therefore
also that holy thing which shall be born of thee shall be called the Son of God.”
The Holy Spirit conceived a human body for the Son in the womb of Mary.
Since He was able to create a human body out of dust in Genesis 1 & 2, we
can be sure He was able to accomplish this miracle, mysterious as it is to the
human mind.
B. CHRIST WAS ANOINTED BY THE HOLY SPIRIT:

Acts 10:38a — “How God anointed Jesus of Nazareth with the Holy Ghost and with
power...”
The act of anointing is one of recognition and designation for a particular

task.
C. CHRIST WAS LED BY THE HOLY SPIRIT:

Matthew 4:1 — “Then was Jesus led up of the Spirit into the wilderness to be
tempted of the devil.”
D. CHRIST WAS FILLED WITH THE HOLY SPIRIT:

Luke 4:1,14,18,19 — “And Jesus being full of the Holy Ghost returned from Jordan,
and was led by the Spirit into the wilderness...And Jesus returned in the power of the
Spirit into Galilee...The Spirit of the Lord is upon me, because he hath anointed me
to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to
preach deliverance to the captives, and recovering of sight to the blind, to set at
liberty them that are bruised, To preach the acceptable year of the Lord.”
The filling of the Holy Spirit is essential for effective service in the work of
God (as we shall see in a subsequent lecture): if the Lord Jesus Christ
needed this filling, how much the more do we?
E. CHRIST SACRIFICED HIMSELF BY THE HOLY SPIRIT:

Hebrews 9:14 — “How much more shall the blood of Christ, who through the eternal
Spirit offered himself without spot to God, purge your conscience from dead works
to serve the living God?”
F. CHRIST WAS RAISED FROM THE DEAD BY THE HOLY

SPIRIT:
Romans 1:4 — “And declared to be the Son of God with power, according to the
spirit of holiness, by the resurrection from the dead.”
Romans 8:11 — “But if the Spirit of him that raised up Jesus from the dead dwell in
you, he that raised up Christ from the dead shall also quicken your mortal bodies by
his Spirit that dwelleth in you.”
I Peter 3:18 — “For Christ also hath once suffered for sins, the just for the unjust,
that he might bring us to God, being put to death in the flesh, BUT QUICKENED BY
THE SPIRIT.”

LECTURE 3
IV. THE WORK OF THE HOLY SPIRIT IN RELATION TO

MANKIND IN GENERAL
It is vital for every soul winner to understand the absolute necessity for the work of
the Holy Spirit in the salvation of precious souls. We must depend entirely upon
Him if we are to see fruit and not just results.
A. HE STRIVES WITH MEN — Genesis 6:3.

It will not be our pleadings that will turn men to Christ — but the striving,
wooing, and pleadings of the Spirit of God.
B. HE RESTRAINS EVIL — II Thessalonians 2:7.

The word “letteth” and “let” here means to hinder. There are a number of
opinions as to who or what the hinderer of the Antichrist is (the ‘Church,’
the Roman Empire, Christians, Michael, etc.). However, from the text we
see that the restrainer or withholder is a “he” (verse 7) that the believers in
Thessalonica did “know” (verse 6). In this context, I John 2:18 and I John
4:2,3 support the contention that it is the Spirit of God Who presently
restrains the coming Antichrist.
C. HE CONVICTS MEN:
John 16:7-11 — “Nevertheless I tell you the truth; It is expedient for you that I go
away: for if I go not away, the Comforter will not come unto you; but if I depart, I will
send him unto you. And when he is come, he will reprove the world of sin, and of
righteousness, and of judgment: Of sin, because they believe not on me; Of
righteousness, because I go to my Father, and ye see me no more; Of judgment,
because the prince of this world is judged.”
The word “reprove” means “to bring to light.” The Holy Spirit brings into
the light the sin (and sins) of men. This in turn results in conviction — a
heartfelt acknowledgment of one’s true (lost) condition before a thrice-holy
God.
True conviction always involves three things:
l First, the thorough testing of the real nature of the facts — John
3:20; Ephesians 5:13. (“What I have done is sin in God’s
estimation!”)
l Second, the application or appropriation of the truth thus ascer-
tained to the particular person affected — James 2:9; Jude 15.
See also: Matthew 18:15; John 8:9; II Timothy 4:2. (“I am a sinner
in God’s sight!”)
l Third, the possibility of a manifest rebuke for the purpose of con-
vincing that person of the reality and enormity of his sin, and in the
erring believer, restoration — I Timothy 5:20; Titus 1:9,12,13;
2:15; Hebrews 12:5; Revelation 3:19. (“I am guilty of sinning
against a holy God!”)
In His work with the lost the Holy Spirit will convict men of the following:

LECTURE 3
1. Of Sin.
The sin of unbelief — that of Christ rejection.
2. Of Righteousness.
That of the holy standard of God in Christ.
3. Of Judgment.
That Satan is judged, and all who follow him will be judged also.
Thus we can expect the convicting work of the Holy Spirit to cause a lost
man to say three things:
l “I have done wrong” (sin)
l “I have not measured up” (righteousness)
l “I am deserving of hell” (judgment)
D. HE POINTS MEN TO CHRIST CRUCIFIED AND RISEN

AGAIN:
John 15:26 — “But when the Comforter is come, whom I will send unto you from the
Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of
me.”
Acts 5:30-32 — “The God of our fathers raised up Jesus, whom ye slew and hanged
on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for
to give repentance to Israel, and forgiveness of sins. And we are his witnesses of
these things; and so is also the Holy Ghost, whom God hath given to them that obey
him.”
E. HE INVITES MEN TO RECEIVE JESUS CHRIST:

Revelation 22:17 — “And the Spirit and the bride say, Come. And let him that
heareth say, Come. And let him that is athirst come. And whosoever will, let him take
the water of life freely.”
Note the three-fold partnership in seeking the lost:

l The Spirit.
l The Bride — the Lord’s churches (Matthew 28:18-20).
l Him that heareth — the believer (Romans 10:17).
F. THE UNPARDONABLE SIN:

Matthew 12:31,32 — “Wherefore I say unto you, All manner of sin and blasphemy
shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be
forgiven unto men. And whosoever speaketh a word against the Son of man, it shall
be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be
forgiven him, neither in this world, neither in the world to come.”
Mark 3:29 — “But he that shall blaspheme against the Holy Ghost hath never
forgiveness, but is in danger of eternal damnation.”
The context of our Lord’s teaching on this subject was the unbelieving
religious leaders attributing the works of Christ (through the Holy Spirit) to
the Devil. They had effectively rejected the only Power Who could save
them.

LECTURE 3
The only sin God cannot forgive is Christ rejection, which necessarily
involves a rejection of the convicting and illuminating work of the Spirit.
There is no sin God will not forgive, but there can be no salvation when the
only ‘cure’ is rejected.
This is the sin spoken of in Hebrews 6:4-6; 10:26-29. The Jews had heard
the Gospel, been made partakers of the Holy Ghost (through His
convicting work), had come to the “line in the sand” where they could
“taste” God’s salvation — but they drew back in unbelief (Hebrews
10:38,39) and rejected Christ. We witness this happening during the
preaching of Stephen in Acts 7:51-54. There is no “Plan of Salvation #2”
— there is no more (or other) sacrifice for sins. Christ is the only way, and to
reject Him is to commit the unpardonable sin.
V. THE WORK OF THE HOLY SPIRIT IN RELATION TO

THE BELIEVER
A. WITH REGARD TO HIS SALVATION:
1. He Regenerates — John 3:5,6; 6:63; Titus 3:5.
2. He Liberates — Romans 8:2.
3. He Indwells — Romans 8:9; I Corinthians 6:19.
4. He Seals — Ephesians 1:13,14; 4:30.
5. He Assures — Romans 8:14,16.
B. WITH REGARD TO HIS CHRISTIAN LABORS:
1. He Infills And Empowers — Acts 1:8; Ephesians 5:18.
2. He Calls And Commissions — Acts 13:2,4.
3. He Guides — Acts 8:29; 16:6,7.
C. WITH REGARD TO THE CHRISTIAN LIFE:
1. He Illuminates — I Corinthians 2:12,14.
2. He Comforts — John 16:7.
3. He Intercedes — Romans 8:26,27.
4. He Produces Christlikeness — Galatians 5:22,23.

As the believer yields to the Holy Spirit, He produces the fruit
(singular) of Christlikeness in that life.

LECTURE 3
a. In Relation To The Inner SELF (Inward):

Love, joy, and peace.
b. In Relation To Other MEN (Outward):
Longsuffering, gentleness, and goodness.
c. In Relationship To GOD (Upward):
Faithfulness, meekness, and temperance.
5. He Enables.
The spiritual Christian will:
a. Pray in the power of the Holy Spirit — Jude 20; Ephesians 6:18.
b. Worship in the power of the Holy Spirit — Philippians 3:3.
c. Praise God in the power of the Holy Spirit — Ephesians 5:18-20.
DOCTRINAL VERSE MEMORIZATION: #13: — Galatians 5:22,23.

LECTURE 3
HOLY SPIRIT BAPTISM
We come now to one of the great areas of confusion and controversy within
Christendom today — the subject of “Holy Ghost Baptism.”
There are many who believe it is an experience to be sought after, often linking it
to certain visible manifestations such as “speaking in tongues.” This is the basic
position of the Pentecostal and other holiness denominations as well as that of the
so-called “Charismatic Movement” — undoubtedly the fastest growing religious
movement in Christendom today.
Then there is the more conservative traditional belief that “each believer is
baptized by the Holy Spirit into the ‘body of Christ’ at the instant of conversion.”
This position goes hand-in-hand with the “invisible, universal, mystical, body of
Christ ‘Church’” theory.
It behooves each student of the Word of God to very carefully study what the Bible
does teach on this subject. To be absolutely convinced on this matter is vital if one
is to stand for truth in a day when the majority within the ranks of Christendom
“will not endure sound doctrine.”
TO KNOW THINGS AS THEY ARE

IS BETTER THAN
TO BELIEVE THINGS AS THEY SEEM
I. BIBLE REFERENCES ON THE SUBJECT OF HOLY

SPIRIT BAPTISM
It often comes as a surprise to many to learn there are only six passages of
scripture which actually mention “baptism with the Holy Ghost.”
There are even more surprises when we study them. These references are:
A. Matthew 3:11.
“I indeed baptize you with water unto repentance: but he that cometh after me is
mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the
Holy Ghost, and with fire.”
B. Mark 1:8.
“I indeed have baptized you with water: but he shall baptize you with the Holy
Ghost.”
C. Luke 3:16.
“John answered, saying unto them all, I indeed baptize you with water; but one
mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he
shall baptize you with the Holy Ghost and with fire.”

LECTURE 4
D. John 1:33.
“And I knew him not: but he that sent me to baptize with water, the same said unto
me, Upon whom thou shalt see the Spirit descending, and remaining on him, the
same is he which baptizeth with the Holy Ghost.”
E. Acts 1:5.
“For John truly baptized with water; but ye shall be baptized with the Holy Ghost not
many days hence.”
F. Acts 11:16.
“Then remembered I the word of the Lord, how that he said, John indeed baptized
with water; but ye shall be baptized with the Holy Ghost.”
A number of very important facts are derived from these six scriptures:
II. FACT 1 — THE HOLY SPIRIT DOES NOT BAPTIZE ANYONE

A careful reading of the above references makes it clear that the Holy Spirit does
not baptize anyone — never has, and never will!
Observe that each verse clearly says it is Christ Who baptizes with the Holy Ghost.
The Lord Jesus Christ the baptizer — the Holy Spirit is the medium of baptism (as
with John the Baptist: John was the baptizer — water was the medium.)
Implication #1:
To say, as does Scofield, that “the Spirit forms the Church by baptizing all
believers into the Body of Christ” (1) is nonsense.
III. FACT 2 — EACH OF THE SIX VERSES POINTS TO ONE

SPECIFIC EVENT
It will be noted that the first five of the above references are contemplative or
predictive: “Ye SHALL be baptized,” “He SHALL baptize you;” while the sixth
and last verse (Acts 11:16) is reflective — looking back.
It is quite obvious that this one specific event occurred between the time of John
the Baptist’s prophecy (Matthew, Mark, Luke and John) and the events recorded
in Acts 11.
Acts 1:5 zeroes in on the actual time with the phrase, “not many days hence.”
That single event of the Lord Jesus Christ baptizing with the Holy Spirit occurred
on the DAY OF PENTECOST.
1 Scofield, C. I. (Editor). The Scofield Reference Bible. New York, New York: Oxford University Press,
1945: pg.1150.

LECTURE 4
Implication #2:
To seek some baptism with, in, or by the Holy Spirit as an ongoing event is
of no use. The scriptural event was “once only.”
IV. FACT 3 — THE PROPHECY OF JOHN IS SYNONYMOUS

WITH THE PROMISE OF THE FATHER
Acts 1:4 and Acts 1:5 should be read together:
“And, being assembled together with them, commanded them that they should not depart
from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of
me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not
many days hence.”
When this is done, it is readily seen that the Lord Jesus Christ meant the same
thing when speaking of the promise of the Father and the words of John the
Baptist. The word “for” connects the two statements.
A. THE PROMISE OF THE FATHER — John 14:26.

“But the Comforter, which is the Holy Ghost, WHOM THE FATHER WILL SEND in
my name, he shall teach you all things, and bring all things to your remembrance,
whatsoever I have said unto you.”
The promise of the Father is the sending of the Comforter, the Holy Spirit,
into the world. When the second Person of the Trinity returned to Heaven
and took His seat (as it were) at the “table of the Godhead,” the third Person
(as it were) vacated His seat and came down to earth. When He came on
the Day of Pentecost, every believer in that first church was submerged into
His glorious Person.
The “Baptism with the Holy Ghost” was the outpouring of the Holy Spirit.
The Holy Spirit did not baptize — Christ did; and this baptism was not of
individuals per se, but collectively or corporately. The Holy Spirit came and
gathered into the folds of His glorious Person the assembled, blood-bought
believers. And this He did once for all.
B. Implication # 3:
To make Holy Spirit baptism and the sending of the Comforter two different
events flies in the face of scripture.
V. FACT 4 — HOLY SPIRIT BAPTISM USHERED IN THE

PRESENT-DAY GIFT OF RECEIVING THE HOLY
SPIRIT AT SALVATION
The context of Acts 11:16 (an event that occurred approximately five years after
the Day of Pentecost) explains this significant aspect of Holy Spirit baptism:
“Then remembered I the word of the Lord, how that he said, John indeed baptized with
water; but ye shall be baptized with the Holy Ghost.”

LECTURE 4
A. IT IS A GIFT — Acts 11:17.

“Forasmuch then as God gave them the like GIFT as he did unto us, who believed
on the Lord Jesus Christ; what was I, that I could withstand God?”
Also:
Acts 2:38,39 — “Then Peter said unto them, Repent, and be baptized every one of
you in the name of Jesus Christ for the remission of sins, and ye shall receive the
GIFT of the Holy Ghost. For the promise is unto you, and to your children, and to all
that are afar off, even as many as the Lord our God shall call.”
Acts 8:20 — “But Peter said unto him, Thy money perish with thee, because thou
hast thought that the GIFT of God may be purchased with money.”
B. IT IS GIVEN TO THOSE WHO BELIEVE — Acts 11:17.

“Forasmuch then as God gave them the like gift as he did unto us, WHO BELIEVED
on the Lord Jesus Christ; what was I, that I could withstand God?”
C. IT IS INDICATIVE OF REAL SALVATION:

Acts 11:17 — “Forasmuch then as God gave them the like gift as he did unto us, who
believed on the Lord Jesus Christ; what was I, that I could withstand God?”
Acts 19:2 — “He said unto them, Have ye RECEIVED THE HOLY GHOST since ye
BELIEVED? And they said unto him, We have not so much as heard whether there
be any Holy Ghost.”
D. IT WAS PREREQUISITE EVIDENCE OF SALVATION:

Acts 10:47 — “Can any man forbid water, that these should not be baptized, which
have received the Holy Ghost as well as we?”
E. IT IS ALSO CALLED “RECEIVING THE HOLY GHOST:”

Acts 10:47 — “Can any man forbid water, that these should not be baptized, which
have RECEIVED THE HOLY GHOST as well as we?”
VI. A BIBLE TIMETABLE

Christ’s baptizing with the Holy Ghost occurred as a “once-only” event on the Day
of Pentecost in Acts 2. It is scripturally incorrect to say this baptism occurs today
when a soul trusts Christ.
As the diagram below indicates — there is one baptism, but many receivings.

LECTURE 4
Glorification Baptism
A P
AGE OF THE SON AGE OF THE SPIRIT
S E
C N
E T
N E
S C
I O
O S
N T Receiving
Prophecy Promise Picture Jews Samaritans Gentiles ALL

Matthew 3 John 14 John 20:22 Acts 2 Acts 8 Acts 10 I John 3:24
Mark 1 John 16
Luke 3
John 1
John 7:39
Acts 1
VII. WHAT ACTUALLY OCCURRED ON THE DAY OF

PENTECOST?
The Day of Pentecost in Acts chapter 2 was a Jewish feast day on which some
remarkable events transpired.
It is vital the student recognize that these events fall into three categories: some
were “once only,” some were “transitory,” and some are “repeatable.”
A. THE “ONCE ONLY” EVENTS OF PENTECOST:
1. Christ Sent The Holy Spirit.

The Holy Spirit became the righteous Representative of the Godhead
on the earth, in place of the Son of God.
This could not happen until the Son was glorified.
John 7:39 — “(But this spake he of the Spirit, which they that believe on him
should receive: for the Holy Ghost was not yet given; because that Jesus was
not yet glorified.)”
John 16:7 — “Nevertheless I tell you the truth; It is expedient for you that I go
away: for if I go not away, the Comforter will not come unto you; but if I depart, I
will send him unto you.”

LECTURE 4
2. The Father Authenticated The Church Christ Established.

There are four physical temples mentioned in the Word of God (in
addition to the physical body of the Lord Jesus Christ and the physical
body of the believer — to which this illustration equally applies!) and in
each case, God authenticated them by filling them with His glory:
a. The Tabernacle — Exodus 40:33,34.
“And he reared up the court round about the tabernacle and the altar, and
set up the hanging of the court gate. So Moses finished the work. Then a
cloud covered the tent of the congregation, and the GLORY of the LORD
FILLED the tabernacle.”
b. Solomon’s Temple — II Chronicles 7:1.
“Now when Solomon had made an end of praying, the fire came down from
heaven, and consumed the burnt offering and the sacrifices; and the
GLORY of the LORD FILLED the house.”
c. The New Testament Church — Acts 2:1-4.
“And when the day of Pentecost was fully come, they were all with one
accord in one place. And suddenly there came a sound from heaven as of
a rushing mighty wind, and it FILLED all the house where they were sitting.
And there appeared unto them cloven tongues like as of fire, and it sat
upon each of them. And they were all FILLED with the Holy Ghost, and
began to speak with other tongues, as the Spirit gave them utterance.”
d. The Future Millennial Temple — Ezekiel 43:1-5.
“Afterward he brought me to the gate, even the gate that looketh toward the
east: And, behold, the glory of the God of Israel came from the way of the
east: and his voice was like a noise of many waters: and the earth shined
with his glory. And it was according to the appearance of the vision which I
saw, even according to the vision that I saw when I came to destroy the city:
and the visions were like the vision that I saw by the river Chebar; and I fell
upon my face. And the glory of the LORD came into the house by the way
of the gate whose prospect is toward the east. So the spirit took me up, and
brought me into the inner court; and, behold, the GLORY of the LORD
FILLED the house.”
A temple is defined as the dwelling place of God. God has instituted

different temples at different points in time. His present-day temples
are His churches — Ephesians 2:20-22; I Peter 2:5; I Timothy 3:15. In
each case, when God’s appointed temple was built, He manifestly filled
it with His presence.
3. The Holy Spirit Assumed Administration Of The Lord’s Churches.

This is one reason it was expedient for the Lord Jesus Christ to “go
away” (return to the Father), for while He was on the earth He was
physically limited and could only oversee one church. Now, through
the Holy Spirit, He is Head over all true New Testament churches
everywhere.
B. THE “TRANSITORY” EVENT OF PENTECOST:

This was the miraculous enabling of the apostles in the church at Jerusalem
to speak in many foreign languages.

LECTURE 4
As we shall learn in the next lecture, this gift was temporary; to be done
away with once the Word of God was completed (I Corinthians 13:8-10).
C. THE “REPEATABLE” EVENTS OF PENTECOST:
1. Believers Were Filled With The Spirit — Acts 2:4.

“And they were all filled with the Holy Ghost”
Ephesians 5:18 — “And be not drunk with wine, wherein is excess; but be filled
with the Spirit”
2. The Church Was Empowered To Witness Boldly — Acts 1:8.

“But ye shall receive power, after that the Holy Ghost is come upon you: and ye
shall be witnesses unto me both in Jerusalem, and in all Judæa, and in
Samaria, and unto the uttermost part of the earth.”
Acts 4:31 — “And when they had prayed, the place was shaken where they
were assembled together; and they were all filled with the Holy Ghost, and they
spake the word of God with boldness.”
3. Souls Were Saved, Baptized, & Added To The Church — Acts 2:41.
“Then they that gladly received his word were baptized: and the same day there
were added unto them about three thousand souls.”
Acts 18:8b — “...and many of the Corinthians hearing believed, and were
baptized.”
VIII. WHAT ABOUT I CORINTHIANS 12:13?

The #1 proof text offered by everyone who holds the “baptized by the Spirit into
the universal, invisible Church–body of Christ” theory is I Corinthians 12:13.
“For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles,
whether we be bond or free; and have been all made to drink into one Spirit.”
In interpreting this verse correctly we need to ask a number of questions:
A. DOES THE HOLY SPIRIT BAPTIZE ANYONE?

We have seen that He does not. Christ baptized with the Holy Ghost when
He and the Father sent the Comforter.
B. IS “BAPTISM WITH THE HOLY GHOST” A

CONTINUING EVENT?
We have seen that it is not.
(Paul is writing to the Corinthians about 29 years after Pentecost.)
C. IS THE “BODY OF CHRIST” A UNIVERSAL, INVISIBLE

THING?
As we shall see in the section on ecclesiology, it is not. Churches are always
(and only) local, visible bodies (assemblies) of baptized believers.
(Actually I Corinthians 12:27 makes this clear, for Paul was addressing
himself to the Church AT Corinth — a local, visible entity.)

LECTURE 4
D. IS THERE ONE BAPTISM — Or Several Baptisms?

According to Ephesians 4:5, there is ONE baptism.
Now if this “one baptism” is Spirit baptism (as so many think), what
becomes of believer baptism in water?
Consider:
1. The context of Ephesians 4 is church related.
2. The sending of the Comforter was a baptism in the same sense that the
sufferings of Christ were a baptism (Matthew 20:22,23) — both of
which are salvation related and once-only events.
3. Paul wrote Ephesians 4:5 some 33 years after the sending of the
Comforter, and is speaking of the baptism of believers in water upon
their profession of faith by the authority of a church. This baptism is
part of the Great Commission — which is to be effected until the end of
the world!
Note: It is bad form to use the expression “water baptism” because it
pre-supposes (or allows for the possibility of) another kind of
baptism (the so-called spirit baptism) — just as using the term
“local church” allows for some other kind of ‘Church,’ sic., the
fictitious universal kind.
E. SO, HOW DO WE INTERPRET I CORINTHIANS 12:13?

We do so in the doctrinal context of what has been shown above, as follows:
1. “For by one Spirit ” = salvation.

It all begins with [“because of”] the workings of God’s Spirit in our lives.
I Corinthians 12:3 — “Wherefore I give you to understand, that no man
speaking BY the Spirit of God calleth Jesus accursed: and that no man can say
that Jesus is the Lord, but BY THE HOLY GHOST.”
2. “Are we all baptized ” = believer baptism.
3. “Into one body ” = church membership.
4. “Whether we be Jews or Gentiles” = no racial distinction.
5. “Whether we be bond or free ” = no class distinction.
6. “And have been all made to drink into one Spirit”

There is no favoritism in the blessings of Christ.
The theme of the Book of I Corinthians is “disunity in the church.”

The context of I Corinthians 12 is “unity in diversity.”
ONE SPIRIT MANY GIFTS ONE PURPOSE

ONE BODY MANY MEMBERS ONE HEAD

LECTURE 4
This passage is basically saying: “You were all saved the same way; you
were all baptized the same way; you all belong to the same church; you all
have received the blessings of the same Spirit.”

LECTURE 4
NOTES

LECTURE 4
THE GIFTS OF THE HOLY SPIRIT
In 1896, a Southern Baptist by the name of Richard Spurling declared that the
restoration of the first century A.D. spiritual gifts — including those of tongues and
healing — had occurred at a revival meeting in North Carolina. In 1901, students
of Charles Parham at the Bethel Bible College, Topeka, Kansas, announced they
had received “the baptism” and had spoken in tongues. In 1907, William
Seymour, a black Nazarene preacher, founded what was to become the world
famous “Azusa Street Revival” in Los Angeles, California.
Thus began Pentecostalism: rooted in the “holiness movement,” issuing in a
number of disunited denominations, and characterized by Arminian theology,
sensationalism, the “gifts” of tongues and healing — not to mention nervous
breakdowns and suicide. This movement found little acceptance among the
mainline denominations, and by the 1950s was in a state of decline.
It was at this time, under the leadership of Demos Shakarian, a wealthy
Californian, that the “Full Gospel Business Men’s Association” was formed. This
movement used the tactics of infiltrating the established mainline denominations,
promoting their views on the “gifts,” and financing and editorializing what was, in
the 1960s and 1970s, to explode into the Charismatic Movement.
Today, every major denomination in Christendom, including the Roman Catholic
‘Church’ is deeply involved in this movement. A number of cults such as the
Christadelphians and Mormons, along with several non-Christian religions,
(including Jews) are also involved.
Consequently there is a great focus on the ministry of the Holy Spirit in the area of
Spiritual Gifts today. The Book of I Corinthians, chapters 12, 13, and 14 deals
with the subject of the Gifts of the Holy Spirit. In considering this subject it is
important to keep in mind the following:
l The Book of I Corinthians was primarily addressed to “the church of God

which is at Corinth.” This was a literal, local, visible, assembly of baptized
believers — I Corinthians 1:2.
l The Book of I Corinthians was also a circular letter, addressed to believers
associated with “every place” — i.e. who were in other New Testament
churches.
l The subject of I Corinthians is ‘division and unity’ — I Corinthians 1:10. It is
not a complimentary letter.
l The occasion for writing I Corinthians was ‘contentions’ — I Corinthians
1:11.
l The time of writing the Book of I Corinthians was c.55 A.D. — 25 years after
the events of the Day of Pentecost in Acts 2.

LECTURE 5
I. GENERAL FACTS CONCERNING SPIRITUAL GIFTS
A. SPIRITUAL GIFTS ARE GOD-GIVEN ABILITIES FOR

SERVICE:
Ephesians 4:7,8 — “But unto every one of us is given grace according to the
measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he
led captivity captive, and gave gifts unto men.”
1. Talents.
Talents may be considered to be certain natural abilities, which need to
be enhanced by training and education, and may be used in many
ways — for good or bad.
2. Gifts.
Spiritual gifts are God-given abilities to serve the Lord in the church.
The Holy Spirit gives them — I Corinthians 12:4,7.
The ministry of the Holy Spirit is essential for effective Christian service,
and these gifts are a manifestation of the Holy Spirit in the believer.
B. SPIRITUAL GIFTS ARE SOVEREIGNLY BESTOWED:

I Corinthians 12:11 — “But all these worketh that one and the selfsame Spirit,
dividing to EVERY man severally AS HE WILL.”
The bestowing of spiritual gifts is NOT the result of a person’s spirituality,

but as the Holy Spirit Himself wills.
Since these gifts are given according to the sovereign will of God, there is no
purpose in seeking or praying for a certain gift.
(I Corinthians 12:31a is in a church-body context and does not apply to
individuals. The best gift is the one God bestows!)
C. EVERY CHURCH MEMBER HAS A SPIRITUAL GIFT:

Note the use of the word “every” in I Corinthians 12:7,11; Ephesians 4:7; I
Peter 4:10. No one misses out!
1. Every Believer Has Already Received A Spiritual Gift.

I Corinthians 12:7 has a completed sense. The gift is received at the
moment of receiving the Holy Spirit — i.e., at the instant of salvation.
2. Not Every Member Has The Same Gift .

I Corinthians 12:29,30 — “Are all apostles? are all prophets? are all teachers?
are all workers of miracles? Have all the gifts of healing? do all speak with
tongues? do all interpret?”
3. All Gifts Are Necessary — I Corinthians 12:14-26.

Some gifts may appear more noticeable, even more desirable — but all
gifts are equally necessary.

LECTURE 5
D. THE SOLE PURPOSE OF A SPIRITUAL GIFT IS TO

EDIFY A CHURCH:
The big problem in the church at Corinth was the flaunting of spiritual gifts
as a matter of pride and ‘spirituality.’
The only right motive is “edification,” “profit,” “enhancing,” and “building
up” a church.
See: I Corinthians 12:7; 14:12; Ephesians 4:12-16.
E. THERE ARE THREE CONSIDERATIONS IN THE STUDY

OF SPIRITUAL GIFTS:
— MOTIVATIONS —
Gifts — carisma — charisma
The basic motivation or ability that God places
within each member of a church in order to express
His love through that church.
Listed in: Romans 12:3-9.
— MINISTRIES —
Administrations — diakonia — diakonia
The opportunities for ministry or service in and
through the church, enabling each member to
exercise his or her motivation.
Listed in: I Corinthians 12:27-31; Ephesians 4:11.
— MANIFESTATIONS —
Operations — energhma — energema
I Corinthians 12:6
The actual fruit manifested in the lives of others to
whom we minister.
Listed in: I Corinthians 12:27-31; Ephesians 4:11.
When we exercise our MOTIVATION (Romans 12) through our MINISTRY,

the Holy Spirit determines what MANIFESTATION will benefit those in the
church body best. We are not to seek after manifestations, but should
concentrate on our motivations.

LECTURE 5
F. THE POSSESSION OF A SPIRITUAL GIFT DOES NOT

MEAN “SPIRITUALITY:”
The church at Corinth had within its membership every spiritual gift
(I Corinthians 1:7a), but was at the same time carnal, schismatic, and full of
serious problems — I Corinthians 1:11; 3:1-4.
Notice also that while the church had every gift, none of the members had
all of the gifts.
G. THE EXERCISE OF ALL SPIRITUAL GIFTS IS TO BE

CONTROLLED BY THE FRUIT OF THE SPIRIT IN THE
LIFE OF EACH BELIEVER:
The fruit of the Spirit is exemplified by the first item — love! and this is the
message of I Corinthians 13 (see: verses 1-3.)
H. SPIRITUAL GIFTS ARE TO BE DISCERNED:

Baptists need to know what gift they have. One’s spiritual gift may be
discerned through:
1. The Word Of God — by prophecy.

Studying the Word of God and hearing it preached will enable a
believer to discern his gift (motivation) — Romans 1:11; 15:29.
2. The Presbytery — I Timothy 4:14.

Pastors often discern the spiritual gifts within the membership of the
church they shepherd. In fact, their task is to put members into
ministries and opportunities where they can use their gifts.
In this case, Timothy’s gift came through prophecy (preaching) and was
recognized in him by the pastors of his church. The “laying on of
hands” was their symbolic recognition of, and identification with, that
gift.
I. SPIRITUAL GIFTS ARE TO BE “STIRRED UP” AND

USED:
According to I Timothy 4:14a, a spiritual gift can be neglected.
God’s intent is that it be “stirred up” (II Timothy 1:6) — through searching
the Word of God, giving “thyself wholly” to it, and using it to the glory of
God (I Peter 4:11b).
According to Romans 12:6-8, God expects us to concentrate on exercising
our gift in the church. This is seen in the words, “let us” and “let him.”
J. JOY COMES IN EXERCISING THE SPIRITUAL GIFT:

The Greek word that is translated “gift” in our English Bible is ‘charisma.’
This comes from another word, ‘char,’ which means JOY. (The word
‘charis’ means “grace.”)

LECTURE 5
Thus we see spiritual gifts in the light of God graciously giving us the desire
to do His will — Philippians 2:13.
K. IN STUDYING THE SUBJECT OF SPIRITUAL GIFTS,

THE WORD OF GOD TAKES PRECEDENCE OVER
“EXPERIENCE:”
Isaiah 8:20 — “To the law and to the testimony: if they speak not according to this
word, it is because there is no light in them.”
If experience is our basis then we logically have to accept all experiences.
II. A PORTFOLIO OF SPIRITUAL GIFTS

It is uncertain whether the Word of God lists all of the spiritual gifts, but a list of
those mentioned in the New Testament may be compiled from the following
scriptures:
I Corinthians 12:8-10,28; Romans 12:6-8; Ephesians 4:11; I Timothy 4:14; and
I Peter 4:10,11.
A. BIBLE LISTING OF SPIRITUAL GIFTS:
1. Wisdom — I Corinthians 12:8.
2. Knowledge — I Corinthians 12:8.
3. Faith — I Corinthians 12:9.
4. Healing — I Corinthians 12:9,28.
5. Miracles — I Corinthians 12:10,28.
6. Prophecy — I Corinthians 12:10; Romans 12:6; I Peter 4:11.
7. Discernment — I Corinthians 12:10.
8. Tongues — I Corinthians 12:10,28.
9. Interpretation — I Corinthians 12:10.
10. Helps — I Corinthians 12:28.
11. Governments (Ruling) — I Corinthians 12:28; Romans 12:8.
12. Ministry — Romans 12:7; I Peter 4:11.
13. Teaching — Romans 12:7.
14. Exhortation — Romans 12:8.
15. Giving — Romans 12:8.
16. Mercy — Romans 12:8.

LECTURE 5
B. BIBLE LISTING OF GIFTED MEN — Ephesians 4:11.
In addition to giving gifts to men (Ephesians 4:8), the Lord Jesus Christ
also gives gifted men to His churches. These are:
1. Apostles.
The office of “apostle” has ceased.
Although the Greek word ‘apostolos’ means “sent one” (and as such is
applied in a general sense — Hebrews 3:1; Galatians 1:19; Acts 14:14),
the Biblical qualifications for the office of apostle were that they must
have:
a. Actually SEEN The Lord Jesus Christ.
See: Acts 1:22; I Corinthians 9:1; 15:8.
b. Been Audibly Called To Be An Apostle By The Lord Jesus Christ.
See: Matthew 10:5; Mark 3:13; Romans 1:1,5; Galatians 1:1.
c. Have Manifested The Signs Of An Apostle.
See: Mark 16:17-20; Acts 2:43; 5:12; Hebrews 2:3,4; II Corinthians
2:12; Acts 13:9-12; 14:8-10; 16:16-18; 19:11,12; 28:7-9; etc.
For these reasons we do not have apostles today. There is no such thing
as “apostolic succession.”
2. Prophets.
The prophetic ministry was two-fold. (See below.)
The “fore-telling” aspect of the New Testament prophet and the
prophetic office ceased with the completion of the New Testament
scriptures.
According to Romans 16:26, the human writers of the New Testament
were prophets. They were the last real prophets in the revelatory sense.
3. Evangelists.
An evangelist primarily establishes churches through Gospel preaching
— Acts 8:5-12,26-40; 21:8. He is a “Gospeller” — or a “missionary.”
4. Pastors And Teachers.

A pastor is a shepherd of a flock (church) whose ministry is to build up
and equip that church through preaching and teaching the whole
counsel of God — Acts 20:27,28; I Peter 5:1-3.
According to Ephesians 2:20, the temporary offices of apostles and

prophets were FOUNDATIONAL — whereas the permanent offices of
evangelists and pastors and teachers are FUNCTIONAL.
(These offices are not mutually exclusive, since a pastor is also to “do the
work of an evangelist,” II Timothy 4:5.)

LECTURE 5
III. THE PERMANENCE OF THE SPIRITUAL GIFTS

At the center of the “charismatic debate” stands the question of whether all of the
spiritual gifts found in the New Testament are available for today.
The Bible clearly teaches that at least some spiritual gifts were temporary.
I Corinthians 13:8-10 — “Charity never faileth: but whether there be prophecies, they shall
FAIL [be abolished]; whether there be tongues, they shall CEASE [come to an end];
whether there be knowledge, it shall VANISH AWAY. For we know in part, and we
prophesy in part. But WHEN THAT WHICH IS PERFECT IS COME, then that which is in
part shall be done away.”
Spiritual gifts may be grouped into two categories:
A. “SIGN GIFTS” — Passing and Passé.
1. The Purpose Of Sign Gifts.

According to Mark 16:20 and Hebrews 2:4, “signs” were given for the
purpose of accreditation.
They either accredited God’s man (Exodus 4:1-9; John 20:30,31; Acts
2:22; II Corinthians 12:11,12), or God’s message (Mark 16:20; Acts
4:29,30).
2. The Provision Of Sign Gifts.

One of the characteristics of the Jewish heart is the need for a sign.
I Corinthians 1:22 — “For the Jews require a sign, and the Greeks seek after
wisdom.”
See also: Exodus 4:30,31; 31:13; Numbers 14:11; Judges 6:17; I

Samuel 10:7-9; Isaiah 7:11,14; Ezekiel 4:3; Matthew 12:38,39;
24:3,30; Mark 8:11,12; Luke 2:12,34; I Corinthians 14:22.
A study of the actual demonstration of “sign gifts” in the New
Testament reveals two things:
a. Jews Were Always Present.
b. An Apostle Was Always Present.
3. The Profile Of Sign Gifts.

Mark 16:17,18 catalogs four sign gifts.
These are: casting out devils, speaking in tongues, taking up deadly
serpents (miracles,) and healing.
In considering each of these, note the following:
a. This Prophecy Of The Lord Has Been Fulfilled.
Each of the signs mentioned here have been fulfilled in the Book of
Acts — Acts 16:18; 2:4; 28:3-6; 3:6-8. There is no warrant for
seeking any further fulfillment of this passage.

LECTURE 5
b. We May Eliminate These Gifts From The Portfolio.

The gifts of healing, miracles, tongues (and interpretation,) may be
omitted from the listing above on the basis that sign gifts were
temporary.
4. The Passing Of Sign Gifts.

According to I Corinthians 13:8, “tongues shall cease.”
The gift of tongues is one of the sign gifts — thus we see that sign gifts
were temporary.
a. Signs were specifically for the nation of Israel.
b. According to Micah 7:15, signs would be seen only when Israel was
in its land.
c. The sign of “tongues” was a specific warning of imminent
judgment upon Israel — Deuteronomy 28:49,64; Isaiah 28:11;
33:19; Jeremiah 5:15; I Corinthians 14:21,22.
d. In 70 A.D. this judgment came. The Romans destroyed Jerusalem
and the nation dispersed, no longer in the land.
There is no Biblical record of any sign after this date. When the sign
was fulfilled, the sign ceased.
5. The Peril With Sign Gifts.

There is an extreme danger in seeking after the sign gifts today. This is
because Satan is also able to produce “signs and wonders” — Exodus
7:10-12,22; 8:7,18; Mark 13:21-23; II Corinthians 11:13-15; II
Thessalonians 2:9; Revelation 13:13,14.
Satan is well able to provide what is sought.
B. “SERVING GIFTS” — Permanent and Profitable.

Romans 12 presents seven spiritual gifts which are operational in the Lord’s
churches today:
1. The Gift Of Prophecy — Romans 12:6.

a. Definition.
The prophetic ministry was two-fold, involving both fore-telling
and forth-telling. The gift of predictive prophecy has “failed”
(ended) — I Corinthians 13:8, but the gift of proclamative
prophecy remains.
Predictive and revelatory prophecy ended when “that which is
perfect is come” — i.e. the “more sure word of prophecy” or, the
completed Word of God — II Peter 1:19-21. The Bible gives us all
the wisdom, knowledge, and discernment necessary to live for and
serve the Lord.

LECTURE 5
BEFORE: “We know in PART and we prophesy in PART”

“For now we see through a glass, DARKLY”
I Corinthians 13:9,12
AFTER: “We HAVE the mind of Christ”

“We know ALL things”
I Corinthians 2:16c; I John 2:20
The spiritual gift of prophecy today is the motivation to proclaim

the Word of God, to speak out against sin and error. It is a
God-given ability to be persuasive in preaching the Word of God,
to be able to use the Word of God to bring to light things concealed,
to be able to bring a man’s conscience into the Light of God’s
presence. The purpose of this kind of prophesying is stated in I
Corinthians 14:3,31. See also: Acts 15:32. Such prophesying is to
be directed to the church — I Corinthians 14:4b,5,22b.
b. Disposition — Romans 12:9.
A proclaimer must have love without hypocrisy, despising that
which is evil, and loving that which is good.
c. Demonstration.
i. Peter — Acts 2:14-40; 3:12-26; 5:3-11; etc.
ii. Stephen — Acts 7.
iii. Philip — Acts 8:5-40; 21:8.
iv. Paul — Acts 9:20; I Timothy 2:7; etc.
2. The Gift Of Ministry — Romans 12:7.

a. Definition.
The gift of ministry is the motivation to demonstrate love by helping
and serving others through meeting physical and practical needs.
It is a God-given ability to detect needs within a congregation and
to do something positive to meet them.
A servant must have a genuine affection for others, be able to
demonstrate brotherly responsibility, and be willing to allow others
to take the credit.
c. Demonstration.
i. The Deacons — Acts 6:1-7.
ii. Dorcas — Acts 9:36-39.
iii. John Mark — Acts 13:5.
iv. Phoebe — Romans 16:1,2.

LECTURE 5
v. Aquilla and Priscilla — Romans 16:3,4.

vi. Mary — Romans 16:6.
vii. Urbane — Romans 16:9.
viii. Stephanus — I Corinthians 16:15.
ix. Epaphroditus — Philippians 2:25.
x. Archippus — Colossians 4:17.
3. The Gift Of Teaching — Romans 12:7.

a. Definition.
The gift of teaching is the motivation to present the truth of God’s
Word clearly and precisely.
It is the God-given ability to engage in research and detailed study
of the Word of God, and to both accumulate and categorize
knowledge.
A teacher must be diligent in study, fervent in spirit, and do his work
as unto the Lord rather than men.
c. Demonstration.
i. Apollos — Acts 18:24-28.
ii. All pastors — I Timothy 3:2g.
4. The Gift Of Exhorting — Romans 12:8.

a. Definition.
The gift of exhortation is the motivation to encourage, stimulate,
and prompt others in the church to spiritual growth and experience.
It is the God-given ability to get alongside other Christians with the
Word of God and encourage them to pursue spiritual growth and a
Scriptural course of conduct.
An exhorter must be able to see hope in and for others, be patient
with slow progress, and persistent in praying for others.
c. Demonstration.
Barnabas — Acts 11:23.
5. The Gift Of Giving — Romans 12:8.

a. Definition.
The gift of giving is the motivation to gain assets and share them
with others in and for the work of the Lord.

LECTURE 5
It is the God-given ability to give, to be able to make quick decisions

regarding the immediate needs of others, and to entrust personal
assets to others for the furtherance of their spiritual ministry.
A giver must take a genuine interest in the needs of saints and
strangers, giving to their necessities.
c. Demonstration.
Titus — II Corinthians 8:15-24.
6. The Gift Of Ruling — Romans 12:8.

a. Definition.
The gift of ruling is the motivation to coordinate and lead the
activities of others in the accomplishment of common goals.
It is the God-given ability to lead, to identify objectives, and to help
those involved in a task to accomplish them.
A ruler must be able to take criticism, and be able to do what he can
to make others happy and spiritually prosperous.
c. Demonstration.
James — Acts 15:13-21. (Antitype: Diotrephes — III John 9.)
7. The Gift Of Mercy — Romans 12:8.

a. Definition.
The gift of mercy is the motivation to identify with and share in the
sufferings and joys of others as a comforter.
It is the God-given ability to empathize with the misfortunes and
miseries of others, to mentally and emotionally relate to their
needs, and be able to bring comfort through the Word of God.
The merciful must be cheerful and uplifting, being ready in mind to
share the happiness of those who are happy and the grief of those
in sorrow, with promptness.
Note: Every church member is expected to engage in all the above activities.
· Declaring Truth — Ephesians 4:15a.
· Serving — Galatians 5:13e; Colossians 3:23,24.
· Teaching — Colossians 3:16b.
· Exhorting — Hebrews 3:13; 10:25.
· Giving — Matthew 10:8e; Luke 6:38.
· Ruling — Proverbs 16:32; 17:2.
· Mercy — Luke 10:37; Galatians 6:2; Colossians 3:12.

LECTURE 5
IV. THE GIFT OF TONGUES

Since “speaking in tongues” is one of the hallmarks of the Charismatic
Movement, the following facts should be understood:
A. FACT #1 — “Tongues” always means known “Languages.”
1. Genesis 10:5,20; Deuteronomy 28:49; Ezra 4:7; Acts 21:40; 22:2;

Revelation 5:9; 7:9; and 13:7 define the Biblical usage of the word.
2. Acts 2:8-11 actually lists the foreign languages and dialects heard on
the Day of Pentecost. Since this is the first recorded instance of
speaking with tongues, the “Law of First Mention” applies.
3. I Corinthians 14:9-11 also makes this fact clear.
4. “Tongues of angels” mentioned in I Corinthians 13:1 means the ability

to speak perfectly. Angels are spirit beings (Hebrews 1:14), and as such
do not have tongues as we would understand it. However, whenever
they did appear in human form or in a more glorious form, they always
spoke in the language of the hearer — e.g. Daniel 9:22; Acts 12:7.
5. The adjective “unknown” is used in I Corinthians 14 to mean a
language unknown to the hearer. In this case only God and the speaker
will understand what is being said — I Corinthians 14:2,4.
B. FACT #2 — The Bible declares Tongues to be a sign to

unbelieving Jews.
I Corinthians 14:22 — “Wherefore tongues are for a sign, not to them that believe,
but to them that believe not.”
In each of the three recorded instances of the gift of tongues being

manifested, Jews (and an apostle) were present.
1. Acts 2:1-13.
Here, tongues were a sign to unbelieving, unsaved Jews —
authenticating the Gospel preached by the apostles.
2. Acts 10:44-48.
Here, tongues were a sign to unbelieving, saved Jews — that God
wanted to save Gentiles too. See: Acts 11:15.
3. Acts 19:6.
Here, tongues were a sign to unbelieving Jewish church members that
salvation was not through an ordinance (even “Baptist baptism!”), but
through Christ.

LECTURE 5
C. FACT #3 — The Bible says Tongues shall cease.

I Corinthians 13:8 — “...whether there be tongues, they shall cease...”
1. The cessation of the gift of tongues coincided with the destruction of

Jerusalem and the completion of “that which is perfect” — the written
New Testament, I Corinthians 13:10.
2. The standard Charismatic interpretation of “when that which is perfect
is come” is that it refers to the second coming of Jesus Christ. They
believe that prophecies, tongues, knowledge, healings, etc., will finally
end when Christ returns and that they are valid for today. However,
according to Joel 2:28-31, the return of Christ in power and glory will
be accompanied by signs, wonders, dreams, and prophecies — not a
cessation, but a reinstitution!
3. II Peter 1:19-21 teaches that the gift of prophecy (foretelling) was
replaced by the written Word of God, which is “more sure.” Until the
day dawn (Malachi 4:2) and the day star arises (Revelation 22:16), the
scriptures are sufficient. It is only through the scriptures (holy writings)
that we will have in remembrance the words of the apostles and
prophets (II Peter 1:15; 3:1,2; Jude 17).
4. I John 2:18-21,26,27 emphasizes that written Word of Truth has
replaced the gift of knowledge.
5. I Corinthians 14:37 exalts the Word of God over everything and
anything else — “the things that I WRITE unto you are the
commandments of the Lord.”
D. FACT #4 — The Bible actually places little emphasis upon

Tongues.
1. There are only three recorded instances of the gift actually being
manifested.
2. There is only one apparent instance of the gift being abused. (The
Book of I Corinthians was written to correct the abuse of the gift, among
other things.)
3. There is no positive exposition of the gift in the Word of God.
4. I Corinthians 12:28 lists the gift last in importance.
5. Peter, James, John, and Jude all spoke with tongues, but say nothing
about it in their epistles.
6. The apostle Paul was skilled in several languages (I Corinthians 14:18)
but only spoke them on special occasions — Acts 21:37; 22:2.

LECTURE 5
E. FACT #5 — Even if the Gift of Tongues were for today,

there are strict rules laid down permitting someone
speaking in a foreign language in a church meeting.
1. Only three such persons are to speak — I Corinthians 14:27.
2. Such persons are to speak in turn — I Corinthians 14:27.
3. One person must interpret — I Corinthians 14:27.
4. If no interpreter is present, there is to be NO speaking in foreign

languages — I Corinthians 14:28.
Why? See: verses 2,4,6,8,14,16-19,23.
5. Speaking in a foreign language is to be controlled — I Corinthians

14:32. The Holy Spirit never takes anyone out of control.
6. Women are not to speak in tongues — I Corinthians 14:34.
V. THE GIFT OF HEALING

The gift of healing is another hallmark of the Pentecostal and Charismatic
movements. The Word of God teaches divine healing but opposes the practices
of modern-day divine healers.
God is omnipotent, and His power extends to His ability to heal the physical body.
He can heal anyone at any time in any way He wills. The issue is not, “Can God
heal?” but rather, “Is the gift of healing operational today?”
A. THE HEALING MINISTRY OF JESUS CHRIST — e.g.:

Matthew 4:23,24.
The Bible records 18 specific miracles of healing by the Lord Jesus. A
careful study of these reveals the following facts:
1. Christ healed people where He found them — no special meetings.
2. Christ healed ALL manner of sickness — no screening process.
3. Christ’s healings were complete — no failures, relapses, no

convalescence.
4. Christ’s healings were free of charge — no offerings, no books, no
handkerchiefs.
5. Christ generally healed without touching — no theatrics.
6. Christ never prayed before He healed someone.
7. Christ discouraged testimonies — Mark 7:36.
8. Christ’s healing ministry related to Israel.

LECTURE 5
9. Those Christ healed were generally unsaved, or were saved at the same
time as they were healed.
B. THE HEALING MINISTRY OF THE APOSTLES:

The Book of Acts records four specific miracles of healing plus three general
statements.
In considering the story in Acts 3, note the following:
1. The two apostles healed the man where he was. They did not conduct
a great healing meeting, nor draw attention to themselves to attract a
crowd.
2. The afflicted man did not come seeking to be healed. He wanted
money! — verses 2,3.
3. Apostolic healing was complete. The lame man did not suffer any
relapse.
4. Peter and John did not claim any special power or ability. They gave all
the glory to God, verse 12.
5. Apostolic healings were a minor part of their ministry, and were always
accompanied by Gospel preaching — verses 13-26; Acts 4:4.
Healing doesn’t require faith — it requires power.
C. HEALING IS ONE OF THE “SIGN GIFTS:”

Healing is listed with tongues in Mark 16:17,18.
As noted previously, sign gifts were to confirm or authenticate the message
and the messenger of God.
Since healing is a sign gift, it was transitory and therefore not available for
today!
D. HEALING IS NOT PROVIDED FOR IN THE ATONEMENT

OF CHRIST:
Matthew 8:16,17 is declared to be the fulfillment of Isaiah 53:5.
E. GOD DOES HEAL TODAY:

God certainly can and does heal the physical bodies of people today.
Clearly, however, the criterion is “if it be Thy will.”
1. Many Great Christians Were NOT Healed.

It is not always God’s will to heal.
a. Paul — II Corinthians 12:8,9.
b. Epaphroditus — Philippians 2:25-30.
c. Timothy — I Timothy 5:23.

LECTURE 5
d. Trophimus — II Timothy 4:20.
2. Clear Instructions Are Given For Believers If They Fall Sick.

James 5:13-16 — “Is any among you afflicted? let him pray. Is any merry? let
him sing psalms. Is any SICK among you? let him call for the elders [pastors] of
the church; and let them pray over him, anointing him with oil in the name of the
Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up;
and if he have committed sins, they shall be forgiven him. Confess your faults
one to another, and pray one for another, that ye may be healed. The effectual
fervent prayer of a righteous man availeth much.”
Once, it was the blessing — Now, it is the Lord,

Once, it was the feeling — Now, it is His Word;
Once, His gifts I wanted — Now, Himself alone,
Once, I sought for healing — Now, the Healer own!
Once, ‘twas painful trying — Now, ‘tis perfect trust,

Once, a half-salvation — Now, the uttermost;
Once, ‘twas what I wanted — Now, what Jesus says,
Once, ‘twas constant asking — Now, ‘tis ceaseless praise!
Once, it was my working — His it hence shall be,

Once, I tried to use Him — Now, He uses me;
Once, the power I wanted — Now, the Mighty One,
Once, I worked for glory — Now, His will alone!

LECTURE 5
THE “INDWELLING” AND THE “FILLING” OF
THE HOLY SPIRIT
There are two areas in the Christian’s life where the Holy Spirit does an important
and blessed work. Once again, it is extremely important to distinguish the two,
because failure to do so can (and has) lead a believer into a state of bewilderment
and despair.
These two areas are SALVATION and SERVICE — the corresponding work of the
Holy Spirit is INDWELLING and INFILLING, respectively.
The purpose of this lecture is to study both works.
I. THE INDWELLING OF THE HOLY SPIRIT

As noted previously, the blessed work of the Holy Spirit of God is to dwell in the
hearts of all believers.
A. THE FACT OF THE HOLY SPIRIT’S INDWELLING:

[See: Lecture 3 — “The Works of the Holy Spirit”]
Romans 8:9,11 — “But ye are not in the flesh, but in the Spirit, if so be that the Spirit
of God DWELL IN YOU. Now if any man have not the Spirit of Christ, he is none of
his ... But if the Spirit of him that raised up Jesus from the dead DWELL IN YOU, he
that raised up Christ from the dead shall also quicken your mortal bodies by his
Spirit that dwelleth in you.”
I Corinthians 6:19 — “What? know ye not that your body is the temple of the Holy
Ghost WHICH IS IN YOU, which ye have of God, and ye are not your own?”
II Timothy 1:14 — “That good thing which was committed unto thee keep by the Holy
Ghost which DWELLETH IN US.”
James 4:5 — “Do ye think that the scripture saith in vain, The spirit that DWELLETH
IN US lusteth to envy?”
I John 2:27 — “But the anointing which ye have received of him abideth IN YOU...”
I John 3:24 — “And he that keepeth his commandments dwelleth in him, and he in
him. And hereby we know that he abideth IN us, by the Spirit which he hath given
us.”
I John 4:4,13 — “Ye are of God, little children, and have overcome them: because
greater is he that is IN YOU, than he that is in the world ... Hereby know we that we
dwell in him, and he in us, because he hath given us of his Spirit.”
B. THE FACT OF THE HOLY SPIRIT’S UNIVERSAL

INDWELLING OF ALL BELIEVERS:
The Bible teaches that the Holy Spirit of God indwells all Christians
everywhere from the moment of their salvation. Why?

LECTURE 6
1. The Holy Spirit Is A “Gift.”

See: John 7:37-39; Acts 11:17; Romans 5:5; I Corinthians 2:12; II
Corinthians 5:5.
a. A gift, by nature, is bestowed without merit.
b. The only condition for receiving the Holy Spirit is that Christ be
received as Saviour.
c. Therefore it stands that the Holy Spirit is a universal gift to all true
Christians.
2. Absence Of The Holy Spirit Is Proof Of An Unsaved State.

See: Romans 8:9; Acts 19:2-5; Jude 19.
3. Sinning Christians Possess The Holy Spirit — I Corinthians 6:19.

The epistle of I Corinthians rebukes the members of the church at
Corinth for their carnality and numerous errors — yet they had the
Spirit dwelling within them.
C. THE BIBLE TIME-LINE FOR THE INDWELLING OF THE

HOLY SPIRIT:
The indwelling of the Holy Spirit is a special blessing and privilege for the
saints of this age.
Consider the following facts:
1. Old Testament Saints Did Not Experience The Indwelling Spirit.

The presence of the Holy Spirit with men and women in the Old
Testament was partial, occasional, and special.
e.g. Judges 13:24,25; I Samuel 10:6; 16:13.
He worked in their lives, filled them, was with them — but His presence
could be removed (Psalm 51:11).
Compare: I Samuel 11:6 with I Samuel 16:14.
2. The Apostles Were Not Indwelt During Christ’s Earthly Ministry.

Note carefully the wording of John 14:17:
“...He dwelleth WITH you, and SHALL BE in you...”
3. The Spirit’s Indwelling Ministry Began At Pentecost.

When the Lord Jesus Christ baptized His church with the Holy Spirit —
i.e. when He sent the Comforter — each believer received the gift of the
Holy Spirit.
[See: Lecture 4 — “Holy Spirit Baptism” (diagram)]
There was evidently a transitional period, in that God visibly displayed
His intentions to each of the racial groups mentioned in Acts 1:8:

LECTURE 6
a. To The Jews — Acts 2:2,3.

b. To The Samaritans — Acts 8:14-17.
c. To The Gentiles — Acts 10:44-47.
Since those specific instances, there being no evidence to the contrary,

the Holy Ghost indwells all who trust Christ immediately. (The key
words here are, “...as yet...” — Acts 8:16.)
The order today is:
Hearing the word of truth...
Believing and trusting in Christ...
Sealed with the Holy Spirit — Ephesians 1:13.
According to Ephesians 1:14, the indwelling Holy Spirit is the “earnest”

(down payment) of our inheritance. At present, our salvation has been
signed, it is sealed, but is yet to be [fully] delivered!
II. THE FILLING OF THE HOLY SPIRIT

The “filling” of the Holy Spirit is a different matter to the indwelling of the Spirit.
There is ONE indwelling of the Spirit in the life of each believer, but MANY fillings
of that life.
Much reproach has fallen upon the cause of Christ because of misunderstanding
and error concerning this subject.
The result of being filled with the Spirit is NOT emotional hysteria. The shameful
antics seen in some Charismatic and Pentecostal circles, such as rolling in the
aisles, jumping pews, falling out (being “slain in the Spirit” — a completely
non-scriptural concept) and being caught by those prepared beforehand, and all
the gibberish posing as speaking in tongues is Satanic in origin and expression —
it is anything but being filled with the Spirit.
True Bible Christianity is not based upon feelings, but facts.
A. WHAT IS THE “FILLING WITH THE HOLY SPIRIT?”

The best explanation comes from God’s command given to every Christian
in Ephesians 5:18 to “be filled with the Spirit.”
1. “Be not drunk with wine, wherein is excess .”

A man filled with (under the influence of) liquor is totally controlled and
affected by that drink — in the way he walks, the way he talks, and the
way he thinks.
2. “Be filled with the Spirit .”

In the same way, we are to be totally under the influence of the Holy
Spirit. He is to control and affect every aspect of our lives — our walk,
our talk, our thoughts, everything!

LECTURE 6
Being filled with the Spirit does not mean that we have more of Him:
rather, it means that He has more of us!
B. UNSCRIPTURAL TERMS FOR THE FILLING OF THE

HOLY SPIRIT:
A number of terms have been used to designate the filling with the Holy
Spirit. They are incorrect, and cause much confusion.
1. The “Second Blessing .”

It is not a second work of grace.
2. The “Baptism Of The Holy Ghost .”

See: Lecture 4.
3. “Sanctification.”
Every believer is sanctified (positionally — Hebrews 10:10), and is
being sanctified (practically — I Thessalonians 4:3-7). However, this
work of the Spirit is distinct from being filled with the Spirit.
4. The “Fullness Of The Spirit .”

Though strictly not a Biblical term, it does portray the correct meaning.
See: Acts 6:3,5; 7:55; 11:24.
5. The “Anointing Of The Spirit.”

The anointing of the Spirit occurs at salvation — I John 2:20,27.
C. BIBLE EXAMPLES OF THE FILLING WITH THE HOLY

SPIRIT:
1. Bezaleel — Exodus 28:3; 31:3.
The builder of the Tabernacle.
2. Joshua — Numbers 27:18.

The leader of God’s people.
3. Gideon — Judges 6:24.

The deliverer of God’s people.
4. David — II Samuel 23:2.

The king over God’s people.
5. Elisha — II Kings 2:9.

The preacher to God’s people.
6. Ezekiel — Ezekiel 2:2,3.

The prophet to God’s people.

LECTURE 6
7. Daniel — Daniel 4:8; 5:11.

The statesman among God’s people.
8. John — Luke 1:15.

The forerunner and herald of Christ.
9. The First Church.

a. Before Pentecost — Luke 9:1.
b. At Pentecost — Acts 1:8; 2:4.
c. After Pentecost — Acts 4:31.
10. The Deacons — Acts 6:3.

The servants of God’s people.
It becomes apparent from these examples that the filling with the Holy Spirit
is essential for one purpose — service and witness for Christ.
Even unsaved men and worldly saints in the Old Testament, whom God
used for His end, were at times filled with the Holy Spirit. e.g. Numbers
24:2; Judges 13:25; I Samuel 10:6.
D. WHY CHRISTIANS NEED TO BE FILLED WITH THE

SPIRIT:
From the examples above, it is patently obvious that if we are to effectively
serve the Lord, we need the Spirit’s power — Zechariah 4:6b.
The filling with the Holy Ghost is essential for soul winning — Acts 1:8.
We need the power of the Holy Spirit because:
1. The Holy Spirit alone convicts men.
2. The Holy Spirit alone converts men.
3. The Holy Spirit alone changes men.
E. WHY CHRISTIANS ARE NOT FILLED WITH THE HOLY

SPIRIT:
1. They Do Not Desire To Be Filled.
The average Christian today wallows in mediocrity — he has been
inoculated with a “mild form” of Christianity and is immune to the real
thing!
2. They Have Quenched The Spirit — I Thessalonians 5:19.

When a believer does not yield to the Holy Spirit he in effect “throws a
wet blanket” over His blessed workings.

LECTURE 6
3. They Have Grieved The Spirit — Ephesians 4:30.

The Spirit of God is grieved by sin. He cannot/will not fill an unclean
vessel — II Timothy 2:19-22.
When a believer allows known sin to remain unconfessed, the Spirit
cannot fill him.
F. HOW TO BE FILLED WITH THE SPIRIT:
1. Ask To Be Filled — Luke 11:13.

This is not a process of long, agonizing “waiting” or “tarrying” — God
wants us to be filled!
2. Yield To The Holy Spirit.

The Holy Spirit will lay His claims upon us through the Word of God.
He will convict us of sin.
l To be filled, confess all known sin.
l To be filled, forsake all known sin.
The enemy of the Spirit’s control in the believer’s life is the flesh (the old,
Adamic sin nature) — Galatians 5:16,17; James 4:5.
According to Romans 6:13,16, the issue is one of yielding. The “battle for
spiritual victory” is waged in the mind.
Proverbs 23:7 — “For as he THINKETH in his heart, so IS he.”
l The carnal mind allows the flesh (“carne”) to control the life.
l The worldly mind allows the world (“cosmos”) to control the life.
l The spiritual mind allows the Word of God to control the life.
Romans 8:6-8 — “For to be CARNALLY MINDED is death; but to be SPIRITUALLY

MINDED is life and peace. Because the CARNAL MIND is enmity against God: for it
is not subject to the law of God, neither indeed can be. So then they that are in the
flesh CANNOT PLEASE God.”
Hebrews 11:6 — “But without FAITH it is IMPOSSIBLE to PLEASE him...”
I Corinthians 3:1-4 — “And I, brethren, could not speak unto you as unto
SPIRITUAL, but as unto CARNAL, even as unto babes in Christ. I have fed you with
milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye
able. For ye are yet CARNAL: for whereas there is among you envying, and strife,
and divisions, are ye not CARNAL, and walk as men? For while one saith, I am of
Paul; and another, I am of Apollos; are ye not CARNAL?”
I Corinthians 3:18,19 — “Let no man deceive himself. If any man among you
seemeth to be wise in this WORLD, let him become a fool, that he may be wise. For
the wisdom of this WORLD is foolishness with God.”
Romans 12:2 — “And be not conformed to this WORLD: but be ye transformed by
the renewing of your MIND, that ye may prove what is that good, and acceptable,
and perfect, will of God.”

LECTURE 6
Remember — the question is not, “How much do I have of Him?” but

“How much does He have of me?”
Read: Psalm 51:10-15 in this light.
DOCTRINAL VERSE MEMORIZATION: — #14: Ephesians 5:18.

LECTURE 6
NOTES

LECTURE 6
STUDY QUESTIONS
Pneumatology — Lecture 1
1. Give the three major areas of doctrinal error with regard to the doctrine of the Holy Spirit.
2. What does the word “spirit” mean?
3. What is the significance of the term “Holy GHOST?”
4. Give two Names or titles of the Holy Spirit that show His relationship to the Godhead.
5. Give three Names or titles of the Holy Ghost that show His relationship to man.
6. Explain how the use of certain pronouns in the Bible affirms the personality of the Holy
Spirit.
7. Give a scriptural example of the Holy Spirit possessing the marks of personality.

STUDY QUESTIONS
8. Give five examples where the Holy Spirit acts as a Person.
9. Give three examples where the Holy Spirit is affected like a person.
10. Complete the following:

“If the Holy Spirit is only a FORCE ....
“If the Holy Spirit is a PERSON ....

STUDY QUESTIONS
1. Why is the Holy Spirit often referred to as the “third Person of the Godhead?”
2. Explain how the account of Ananias and Sapphira demonstrates the deity of the Holy Spirit.
3. Give two examples of the Holy Spirit possessing the attributes of deity.
4. Give three works of the Holy Spirit which can only be attributed to the fact He is God.
6. Explain how the precise wording of the “Great Commission” makes the Holy Spirit to be
equal with the Father and the Son.
7. Give an example of the Old and New Testaments combining to prove the deity of the Holy
Spirit.

STUDY QUESTIONS
8. For what reason does the Authorized, King James Version sometimes use a lower-case “h”
and other times an upper-case “H” when referring to the Spirit of God?
9. How does each Person of the Godhead relate to our salvation?
10. What is meant by the term, “the Deity of the Holy Spirit?”

STUDY QUESTIONS
1. Show (from the Genesis account) how each Person of the Godhead was active in the
creation.
2. Give four examples showing the relationship between the Holy Spirit and the Lord Jesus
Christ.
3. Name three things the Holy Spirit does in relation to mankind in general.
4. Of what three things does the Holy Spirit reprove men ?
5. Name four things the Holy Spirit does in relation to the salvation of a sinner.

STUDY QUESTIONS
6. Give an example of the work of the Holy Spirit in the life of a believer.
7. Give the “3 x 3” breakdown of the “Fruit of the Spirit.”
8. Quote: Galatians 5:22,23.

STUDY QUESTIONS
1. Exactly how many scripture passages refer directly to Holy Spirit baptism? List them.
2. In each of these references, the baptizer is ________________ and the medium of baptism is
____________________ .
3. To what single event do all these references point?
4. When does, or when did, the “baptism with the Holy Ghost occur?”
5. With what promise was the prophecy of John the Baptist synonymous?
6. Since the event known as the “baptism with the Holy Ghost,” what now takes place in the life
of those who trust Christ with relation to the Spirit?
7. What do the retrospective thoughts of the apostle Peter teach us about Holy Spirit baptism?

STUDY QUESTIONS
8. What three “once only” events occurred on the Day of Pentecost?
9. What transitory event occurred on the day of Pentecost?
10. What three repeatable events occurred on the Day of Pentecost?
11. What erroneous theory is mistakenly supported with I Corinthians 12:13?
12. What is the “one baptism” of Ephesians 4:5?
13. How is the phrase “For by one Spirit...” in I Corinthians 12:13 to be interpreted?

STUDY QUESTIONS
1. What is the subject matter of I Corinthians 12, 13, & 14?
2. State four facts concerning spiritual gifts.
3. In what manner are spiritual gifts given?
4. Describe the gift of teaching.
5. Define the gift of ministering.
6. Distinguish between a “pastor” and an “evangelist.”
7. What gift would be a definite asset to a man desiring the office of a pastor?
8. What gift would be a definite asset to a deacon?
9. What was the purpose of the gift of miracles?
10. Why are miracles no longer needed?

STUDY QUESTIONS
11. What is the danger in seeking after miraculous experiences?
12. What does the word “apostle” mean?
13. Give two reasons why there are no apostles present today.
14. What does the word “tongues” mean in the Bible?
15. What was the expressly declared purpose for the gift of tongues?
16. Why do we know the gift of tongues was a temporary spiritual gift?
17. What is the actual Bible emphasis upon the gift of tongues?
18. List the rules for speaking in foreign languages during a church meeting.

STUDY QUESTIONS
1. Distinguish between the “indwelling” and the “filling” of the Holy Spirit.
2. Prove from the Bible that the indwelling of the Holy Spirit is the immediate experience of all
believers.
3. What was the relationship of the Holy Spirit to the Old Testament saints
4. From what point in time did the Holy Spirit indwell men?
5. In what three historic “stages” did the indwelling of the Holy Spirit occur? Why was this
probably the case?
6. Quote: Ephesians 5:18.

STUDY QUESTIONS
7. In what way does Ephesians 5:18 illustrate the filling of the Holy Spirit?
8. Give three Old Testament examples of men being filled with the Spirit.
9. Give three New Testament examples of men being filled with the Spirit.
10. What was the Biblical purpose for men being filled with the Spirit?
11. Why do Christians need to be filled with the Spirit?
12. What does it mean and by what means are we filled with the Spirit?

STUDY QUESTIONS
ASSIGNMENT #4
The Doctrine of the Holy Spirit
Prepare a sermon or bible study outline on the following topic:
“The Holy Spirit and Soul Winning.”
(Present an outline for a message that will clearly show the indispensability of
the Spirit of God in the entire work of winning others to Jesus Christ.)
Include the following main points:
The Holy Spirit and the Servant

The Holy Spirit and the Sinner
The Holy Spirit and Salvation
(Under each main point there should be at least three sub-points, with copious
references to the Word of God.)
DUE DATE:

ASSIGNMENT
THE DOCTRINE OF
MAN
(Anthropology)
1. The Creation of Man ............................................................... 385

2. The Nature of Man .................................................................. 395
3. The Fall of Man ....................................................................... 407
Study Questions ........................................................................... 415
Assignment ................................................................................... 423
THE CREATION OF MAN
The study of the doctrine of MAN is referred to as “anthropology” in theology

(Grk. <2DñB@l, anthropos — man; 8Ò(@l, logos — expression). It is an
examination of what the Bible says about man. There are three general areas of
inquiry:
· The Creation of Man.
· The Nature of Man.
· The Fall of Man.
It is not surprising that in each of these areas the Devil has conjured up some
alternative, Bible-denying theories: notably “evolution” and the “man is basically
good” theory. Even a casual observer would agree that these theories are both
widespread and damaging to the work of the Lord.
(The basic purpose of this course of study in Baptist Doctrine is to determine what
the Word of God teaches concerning these three areas. Hence it is beyond the
scope of this section to embark on a detailed treatise against evolution.)
I. THE FACT OF MAN’S CREATION

The Biblical accounts of creation give the following facts:
« It was “ex nihilo” (out of nothing) — Hebrews 11:3; Psalm 148:5.
« It took six literal days — Exodus 20:11.
« It was with purpose and design — Colossians 1:16; Isaiah 45:18.
A. THE ACTUALITY OF MAN’S CREATION:

The Bible expressly declares that man was created by:
1. A Deliberate Act Of God — Genesis 1:26.

“And God said, Let us make man...”
2. A Designed Act Of God — Psalm 139:14.

“I will praise thee: for I am fearfully and wonderfully made: marvelous are thy
works; and that my soul knoweth right well.”
3. A Direct Act Of God — Genesis 1:27.

“So God created man...”
4. A Distinct Act Of God.

On the sixth day, God first created animal life (Genesis 1:25); then He
created man (Genesis 1:27).
The Doctrine of Man Page 385

LECTURE 1
B. THE ACT OF MAN’S CREATION:
1. In General Terms — Genesis 1:26,27.

“And God said, Let us make man in our image, after our likeness: and let them
have dominion over the fish of the sea, and over the fowl of the air, and over the
cattle, and over all the earth, and over every creeping thing that creepeth upon
the earth. So God created man in his own image, in the image of God created
he him; male and female created he them.”
This passage relates the creation of man in the context of all the creative
acts of God.
See also: Nehemiah 9:6; Job 33:4; Psalm 100:3; Acts 14:15;
I Corinthians 8:6.
2. In Specific Terms — Genesis 2:7,21,22.

“And the LORD God formed man of the dust of the ground, and breathed into
his nostrils the breath of life; and man became a living soul ... And the LORD
God caused a deep sleep to fall upon Adam, and he slept: and he took one of
his ribs, and closed up the flesh instead thereof; And the rib, which the LORD
God had taken from man, made he a woman, and brought her unto the man.”
A discrepancy has been imagined at this point. Genesis 1 declares that

God created male and female on the 6th day, whereas Genesis 2
suggests some time may have elapsed between the creation of Adam
and the making of Eve.
Answer: The creation of Eve did occur on the sixth day as indicated
by Genesis 1:31. Eve was “in” Adam from the first. See
also: I Timothy 2:13.
Note: We were also “in” Adam (I Corinthians 15:22a; Romans 5:12).

Though we often say (correctly) “God made us,” He did not
literally form us from the dust of the ground as He did Adam. He
uses the means of parental reproduction. So too with the
creation of the female.
Note: Here the Bible makes a clear distinction between the sexes —
“male AND female.” This is maintained elsewhere in the Word
of God — e.g., Deuteronomy 22:5; I Corinthians 11:14,15. The
image of God is properly reflected by this distinction; any form
of “gender-blending” only serves to mar this image and glory
(e.g., Romans 1:21&c).
C. THE ASPIRATION OF MAN’S CREATION:

Why was man created??
1. For The Praise Of God .

“Even every one that is called by my name: for I have created him for my glory, I
have formed him; yea, I have made him” — Isaiah 43:7.
“Let every thing that hath breath praise the LORD. Praise ye the LORD” —
Psalm 150:6.
Page 386 The Doctrine of Man

LECTURE 1
2. For The Pleasure Of God.

“Thou art worthy, O Lord, to receive glory and honour and power: for thou hast
created all things, and for thy pleasure they are and were created” —
Revelation 4:11.
Part of this involved personal fellowship between the Creator and His
crowning creation — Genesis 3:8a,9.
“And they heard the voice of the LORD God walking in the garden in the cool of
the day ... And the LORD God called unto Adam, and said unto him, Where art
thou?”
Although all of the creation was great and mighty, marvelous and
wonderful, God could not fellowship with it, nor set His love upon it.
Neither could man, Genesis 2:18-20.
3. For The Purpose Of God.

“What is man, that thou art mindful of him? and the son of man, that thou visitest
him? For thou hast made him a little lower than the angels, and hast crowned
him with glory and honour. Thou madest him to have dominion over the works
of thy hands; thou hast put all things under his feet” — Psalm 8:4-6.
II. THE FALLACY OF MAN’S EVOLUTION

The “Theory of Evolution” is exactly that — a theory! It has no basis in fact. It is
Satan’s fictitious response to the fact of God’s creation, the modern version of it
stemming from the writings of Charles Darwin (1809-1882).
A. WHAT IS THE THEORY OF EVOLUTION?

In actual fact, there are several theories of evolution. Basic to all is the
development of an increasingly complex organism over a time period of
millions of years, resulting in modern day man — along the lines of:
Cell è Jellyfish è Fish è Crocodile è Lizard è Dog è Monkey è
Ape è Cave Man è Modern Man.
Man is said to have evolved from apes (pithecines), gradually changing
from Australopithecus africanus (3 million years ago) to Homo habilis
(2–1.5 m.y.a.) to Homo erectus (1.6–0.4 m.y.a.) to Homo sapiens.
B. THE BRANCHES OF EVOLUTIONARY THOUGHT:

There are two broad schools of evolutionary thought:
1. Atheistic Evolution.
This leaves God and the Bible completely out of the picture, but cannot
answer the question of how matter first began (so there could be a “big
bang”). See: Romans 1:22; Psalm 14:1.
2. Theistic Evolution.
This view is held by modernistic and neo-orthodox theologians in an
attempt to remain happy bedfellows with the “scientific” fraternity. It
attempts to place God at the very beginning of things by saying that

LECTURE 1
He “kicked things off” (e.g. the “Big Bang!?!”), then allowed

evolutionary processes to take over. (This is a form of deism.)
This theory usually interprets the creation account in Genesis in a
“demythological” way, finding hidden meanings in the narrative. e.g.
the six days were in reality six eras of mega-years.
However, the “Law of First Mention” defines the word ‘day’ as a literal
24 hour day — see: Genesis 1:5,8,13,19,23,31; 2:1-3. That this is
what God meant is further demonstrated by Exodus 20:11 and
Deuteronomy 4:32.
C. BIBLICAL CREATIONISM AND EVOLUTION

COMPARED:
It should be fully understood that Creation and Evolution are not mere
differences of opinion — they are diametrically and irreconcilably opposed
to one another, as the following chart reveals:
EVOLUTIONARY
BIBLICAL CREATIONISM
UNIFORMITARIANISM
Matter created by God in the Matter existed with “God” in the

beginning beginning
Earth before the sun and stars Sun and stars before the earth
Oceans before land Land before oceans
Light before the sun Sun was the earth’s first light
Atmosphere between two Atmosphere contiguous with the

hydrospheres hydrosphere
Land plants the first life form Marine organisms the first forms
created of evolved life
Fruit trees before fishes Fishes before fruit trees
Birds before insects (“creeping Insects before birds

things”)
Land plants before sun Sun before land plants
Whales before reptiles Reptiles before whales
Birds before reptiles Reptiles before birds
Man before woman (by creation) Woman before man (by

genetics)
Man before rain Rain before man
Creation complete and perfect “Creative” processes still

continuing

LECTURE 1
Bancroft gives the following contrasts between evolution and Biblical

creation as it applies to man:
“1. The evolutionary theory represents man as rising from a lower order of
being, while the scriptures declare his origin to be due to the direct
creative action of God.
2. The evolutionary theory represents man as being the result of
successive changes in the material forms due to resident forces within,
while the scriptures declare that man’s physical being is the result of
God’s action upon it from without.
3. The evolutionary theory represents man as the climax of development,
ascending through the lower forms of animal life, while the Bible
declares him to belong to the distinctive human order, whose entrance
into being was immediate and direct.” (1)
D. THE EFFECTS OF THE THEORY OF EVOLUTION:

There is NO common ground between the Bible and this unfounded
“scientific” fancy. To accept the theory of evolution as fact is to deny the
Genesis account of creation — which is to deny the Word of God (e.g.
I Timothy 2:13) and to call the Lord Jesus Christ a liar (Matthew 19:4-6).
The sad truth is that multitudes have swallowed this fanciful theory as fact,
giving rise to the following:
1. Modernism — I Timothy 6:20,21; II Timothy 4:3,4.

Modernism is a denial of the Word of God in religious circles.
Present-day modernism and evolution both came out of the
rationalism of the “Enlightenment,” but it was Darwin’s theory that
shook the foundations of Christian belief.
2. Humanism.
Humanism is a denial of the Word of God in moral circles.
Humanism denies the fact of sin, declaring that man is not getting
worse — he is getting better!
Abortion, euthanasia, and suicide are the logical outcomes of a society
that considers man to be nothing more than an animal striving for the
survival of the fittest!
The Bible does not advocate survival of the fittest — it teaches love
toward others and the sacredness and uniqueness of human life.
3. Socialism And Communism.

Socialism is a denial of the Word of God in political circles. In the
Marxist “calendar of saints” Darwin ranks second to Karl Marx, the
1 Bancroft, E. H. Elemental Theology. Grand Rapids, Michigan: Zondervan, 1977: pg. 232

LECTURE 1
founder of modern-day communism. Marx was greatly influenced by

the theories of Darwin.
Fascism (National Socialism, Nazi-ism) and racial supremacy is the fruit
of evolutionary thought — see: Matthew 7:18.
E. THE FAILURE OF THE THEORY OF EVOLUTION:

Thomas Huxley wrote: “There is nothing more tragic than the murder of a
beautiful theory by an ugly fact — and nothing is more surprising than the
way in which a theory will continue to live after its brains have been
knocked out.”
Today, more and more scientists are moving away from the theories of
evolution for the simple fact that they cannot be proven. The evidence has
not come in!
· There is NO evidence for any “transmutation of species.”
· There is NO evidence that shows a “missing link” between monkey
and man.
Evolution is not an established scientific reality, it is a belief — a system of
faith. No one was present at the beginning of time, so it takes faith to
believe in a special, direct, supernatural creation by God just as much as the
random, natural selection processes. The real question is: “Which is more
credible? — the Bible, or science (so-called)?
The theory of evolution contradicts two well-established, demonstrable
scientific facts:
1. The First Law of Thermodynamics.

The law of mass-energy conservation states that nothing is now being
created or annihilated.
2. The Second Law of Thermodynamics.

The law of entropy states that all systems tend to become disordered
and simple.
The scientific “evidence” for evolution is based upon a preconceived
model and relies heavily on the radiometric dating methods used to
determine the age of strata and fossils — radio-carbon, potassium-argon,
etc., which measure radioactive decay. Although couched in very scientific
terms, these methods are subjective frauds. In simple terms, the radiometric
meters are calibrated by measuring rocks of ‘known’ prehistoric age, so that
the meters can then be used to measure the age of the rocks!
F. ATTEMPTS TO HARMONIZE SCIENCE AND THE BIBLE:

Many evangelical scholars (those who claim to believe in the inspiration of
the Word of God, and accept the integrity of Genesis record) find
themselves in a dilemma because they also accept the old-age of the earth

LECTURE 1
claims as scientific fact. If the fossil record places man back several millions
of years ago, how can the Genesis account be made to fit the facts?
There are two theories put forward to answer this problem:
1. The Old Earth–Old Adam Theory.

Yes, God did create man — but over the long periods of time
represented by the geological ages. This is very close to Theistic
Evolution. Bernard Ramm proposed this kind of approach. He says
creation was revealed in six days, not performed in six days — that
creation was progressive, guided by natural law.
2. The Old Earth–Recent Adam Theory.

Accepting the obvious, that Adam is of much recent time (according to
the Biblical account), those who hold this view say the earth indeed is
very old, but that the creation of Adam was recent. The hominid fossils,
dated by scientists to be millions of years old, then must represent some
pre-Adamic creature with only animal intelligence.
These old fossils include the Cro-Magnon and Neanderthal ‘creatures’
who made cave paintings, manufactured tools, buried their dead — yet
they were non-human?? One question is: If death resulted from
Adam’s sin, why did all this pre-Adamic life die?
These views stem from the ready acceptance of the “vast geological ages”
theory and the dating methods for determining the age of fossils.
G. THE BIBLE ANSWER TO HUMAN EVOLUTION:

The Bible expressly declares the following facts:
1. Man Was Created, He Did Not Evolve.

See: Genesis 1:27; 5:1,2; 6:7; Deuteronomy 4:32; Isaiah 43:7,12;
Malachi 2:10; I Corinthians 11:9.
2. Only ONE Man Was Created.
See: Acts 17:6; I Corinthians 15:45; Matthew 19:4.
3. Man And Animals Were Created Separately — Genesis 1:24-28.
4. Animals Were Created To Reproduce After Their Kind.

See: Genesis 1:21,24,25.
5. Plants Were Made To Reproduce And Bear Fruit After Their Kind.
See: Genesis 1:11,12.
6. The Nature Of Man Differs From That Of Animals.

Man has “God-consciousness.” [See: next lecture.]

LECTURE 1
7. A World-wide Flood Accounts For The Fossil Record.

Noah’s flood covered the whole earth — Genesis 6:19-24; II Peter 3:6.
Such a universal catastrophic event not only accounts for the fossil
record, but also for the geological strata (sediment) and features (such
as the Grand Canyon in Arizona). The true geological record clearly
indicates a sudden, devastating event.
The theory of vast geological ages is a scientific fraud. But, if you repeat
a lie often enough and long enough, it will eventually be accepted as
fact!
III. HUMAN LIFE

Evolutionary thinking has been the prime reason for the popular acceptance of
abortion as a means of birth and population control. At the heart of the “abortion
debate” (for anyone genuinely not approaching the issue from a selfish
‘convenience’ standpoint), is the question: “When does human LIFE begin?” At
conception? or at birth? or at some point in between?
A. THEOLOGICAL POSITIONS REGARDING THE ORIGIN

OF THE SOUL:
1. The Theory Of Pre-Existence. (Plato, Philo, Origen.)
In an attempt to explain why the human soul possesses ideas and
dispositions not derived from the senses, this view holds that all the
souls of men past, present, and future were created by God in one act
— and that the individual soul “transmigrates” to the individual at the
point of conception.
2. The Theory Of Creatian. (Aristotle, Jerome, Pelagius.)

This is the Roman Catholic and Reformed belief. It regards the soul
(and spirit) of a man as being specially and directly created by God —
either at conception, birth, or at some point in between. The parents
are only the ‘creators’ of the body.
3. The Traducian Theory. (Tertullian.)

Traducianism holds that the human race (as a species) was specially,
immediately, and directly created by God in Adam, but since that time
has been propagated by natural generation. God ceased from His
creative acts following man’s creation — Genesis 2:2.
Today, human souls can be said to have been ‘created’ by God only in a
secondary sense through the laws of propagation (i.e., potentially).
This does not mean, however, that God is detached from this process.
The parental transmission of the soul accounts for the transmission of
physical, mental, spiritual characteristics, etc., — AND the Adamic (sin)
nature. Adam and Eve were made in the likeness of God, but Seth (and
the first couple’s subsequent children) is said to have been made in
Adam’s likeness — Genesis 5:1,3.

LECTURE 1
B. WHEN DOES LIFE BEGIN?

Pro-abortionists argue that a human embryo is just a mass of cells and
tissue — simply a part of the mother’s body. Therefore (to them), abortion
is no different from a tonsillectomy or an appendectomy.
The Bible is very clear as to when life begins — before birth, in the womb!
1. God Knew David Intimately While He Was Forming In The Womb.

“For thou hast possessed my reins: thou hast covered me in my mother’s
WOMB. I will praise thee; for I am fearfully and wonderfully made: marvellous
are thy works; and that my soul knoweth right well. My substance was not hid
from thee, when I was made in secret, and curiously wrought in the lowest parts
of the earth. Thine eyes did see my substance, YET BEING UNPERFECT; and
in thy book all my members were written, which in continuance were fashioned,
when as yet there was none of them” — Psalm 139:13-16.
2. David Received His Sin Nature At Conception.

“Behold, I was SHAPEN in iniquity; and in sin did my mother conceive me” —
Psalm 51:5.
3. God Knew Jeremiah When He Was A Cell.

“BEFORE I FORMED THEE in the belly I knew thee; and before thou camest
forth out of the womb I sanctified thee, and I ordained thee a prophet unto the
nations — Jeremiah 1:5.
4. John The Baptist Expressed Emotion Inside The Womb.

“And it came to pass, that, when Elisabeth heard the salutation of Mary, the
babe leaped in her womb ... For, lo, as soon as the voice of thy salutation
sounded in mine ears, the babe leaped in my womb for joy” — Luke 1:41,44.
5. Esau And Jacob Squabbled Before Birth.

“And Isaac intreated the LORD for his wife, because she was barren: and the
LORD was intreated of him, and Rebekah his wife conceived. And the
CHILDREN [not embryos] struggled together within her; and she said, If it be
so, why am I thus? And she went to enquire of the LORD. And the LORD said
unto her, Two nations are in thy womb, and two manner of people shall be
separated from thy bowels; and the one people shall be stronger than the other
people; and the elder shall serve the younger” — Genesis 25:21-23.
6. The Mosaic Law Protected The Life Of The Unborn.

“If men strive, and hurt a woman with child, so that her fruit depart from her, and
yet no mischief follow: he shall be surely punished, according as the woman’s
husband will lay upon him; and he shall pay as the judges determine. And if any
mischief follow, then thou shalt give life for life” — Exodus 21:22,23.
Medical science supports these facts. An embryo has a separate heartbeat,

brain waves, and makes its own red and white blood cells!
DOCTRINAL VERSE MEMORIZATION #15: Genesis 1:27.

LECTURE 1
NOTES

LECTURE 1
THE NATURE OF MAN
There is something that sets man apart from the rest of God’s creation. Man is the
“crown” of creation, intrinsically different from any animal because he possesses
“God-consciousness.” Man is primarily a spirit being in vital union with a
material, organized body. The immaterial and material parts of man are distinct
from each other, but together they constitute the whole man.
Genesis 35:18 — “And it came to pass, when she was in hard labour, that the
midwife said unto her, Fear not; thou shalt have this son also. And it came to pass,
as her SOUL was in departing, (for she died) that she called his name Benoni: but
his father called him Benjamin.”
Numbers 16:22 — “And they fell upon their faces, and said, O God, the God of the
SPIRITS of all FLESH, shall one man sin, and wilt thou be wroth with all the
congregation?”
I Kings 17:21 — “And he stretched himself upon the child three times, and cried
unto the LORD, and said, O LORD my God, I pray thee, let this child’s SOUL come
into him again.”
Ecclesiastes 12:7 — “Then shall the DUST return to the earth as it was: and the
SPIRIT shall return unto God who gave it.”
Matthew 10:28 — “And fear not them which kill the BODY, but are not able to kill the
SOUL: but rather fear him which is able to destroy both SOUL and BODY in hell.”
I Corinthians 2:11a — “For what man knoweth the things of a man, save the SPIRIT
of man which is in him?”
I Corinthians 5:5 — “To deliver such an one unto Satan for the destruction of the
FLESH, that the SPIRIT may be saved in the day of the Lord Jesus.”
James 2:26 — “For as the BODY without the SPIRIT is dead, so faith without works
is dead also.”
III John 2 — “Beloved, I wish above all things that thou mayest prosper and be in
health [physical], even as thy SOUL prospereth.”
I. MAN IS A TRIPARTITE BEING

Just as God is a trinity of Persons, so man is a “tri-partite” being — consisting of
body, soul, and spirit.
l I Thessalonians 5:23 —“spirit and soul and body”
l Hebrews 4:12 —“soul and spirit, and of the joints and marrow”
l Genesis 2:7 —“dust of the ground” [body]; “breath of life” [spirit]; “living soul.”
Note: Man is not a “trinity” in the same sense as the Godhead because each
part of man is not equally and essentially man in and of itself.

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A. THE BODY OF MAN:

The body (Grk. Fä:", soma) is the material part of man. In reality it is the
“house” of the real man, the “earthen vessel,” the “earthly tabernacle.”
“For we know that if our earthly house of this tabernacle were dissolved, we have a
building of God, an house not made with hands, eternal in the heavens” — II
Corinthians 5:1.
“Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in
remembrance; Knowing that shortly I must put off this my tabernacle, even as our
Lord Jesus Christ hath shewed me. Moreover I will endeavour that ye may be able
after my decease to have these things always in remembrance” — II Peter 1:13,14.
At the time of physical death the body returns to the dust from whence it
came. See: Genesis 3:19; Ecclesiastes 12:7; Matthew 6:25.
Physical death is the separation of the soul and spirit of man from his body.
1. See: James 2:26; Genesis 35:18.
2. Compare: Genesis 49:33 with Genesis 50:2.
3. See also: Job 19:26; 21:26.
B. THE SOUL OF MAN:

The word “soul” (Grk. RLP¬, psyche) implies self-conscious life, as
opposed to plants, which have unconscious life.
Under this general definition, animals also have souls — Job 12:10;
Revelation 16:3. Even a city is said to have a soul (life) — Revelation
18:14.
The Bible also uses the word “soul” on occasions to refer to a man in
general terms without reference to his material and immaterial parts, e.g.
Genesis 12:5; Acts 27:37.
In the more specific Biblical usage, the soul of man refers to that immaterial
part of man we may call the “self-consciousness.” It is the “real you!” The
soul of man is a unique creation of God.
It is the seat of the intellect and emotions.
1. Other Terms Used In the Bible For The Soul.

The self-conscious part of man is also referred to as:
l The heart — emotions, thinking.
l The mind — knowledge, reason.
l The will — volition.
l The conscience — moral awareness.
a. The Heart.
In only a few instances does the Bible refer to the heart as a vital
blood pumping organ. Most of the time the heart refers to that part
of man out of which the issues of life are determined.

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i. Emotions Are A Function Of The Heart.

Gladness Psalm 4:7; Proverbs 24:17
Praise Psalm 9:1
Desire Psalm 10:3
Fear Psalm 27:3
Trust Psalm 28:7
Anger Psalm 39:3
Lust Psalm 81:12
Pride Psalm 101:5
Heaviness Proverbs 12:25
Bitterness Proverbs 14:13
Happiness Proverbs 15:13
ii. The Heart And Soul Exhibit The Same Characteristics.

HEART SOUL
Poured Out Psalm 62:8 Psalm 42:4
Broken Psalm 51:17 Psalm 119:20
Rejoicing Psalm 13:5 Psalm 35:9
The conclusion is that the words “heart” and “soul” are used
interchangeably in the Bible to refer to the same immaterial part of
man.
The “heart” is also used to describe the inward condition of man: as
either wicked (Jeremiah 17:9; Psalm 58:2; 78:37; Proverbs 22:15;
Mark 7:21), or upright (Psalm 11:2; 32:11; 94:15).
b. The Mind.
The Bible uses the term “mind” interchangeably with the heart
(and thus the soul.) This is demonstrated by the following:
i. Thoughts Are A Function Of The Heart.
Proverbs 23:7a; Psalm 35:25; 53:1; 77:6.
ii. Decisions Are Made In The Heart.
Proverbs 4:23; 16:9a; Romans 10:9,10.
Heart, soul, and mind are distinguished in Matthew 22:37, but this
does not mean they are essentially different. For example, Hebrews
4:12 also distinguishes the “joints” and “marrow” — which are simply
different parts of the bone with differing functions, but both part of the
same entity — the BODY.

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C. THE SPIRIT OF MAN:

The “spirit” (Grk. B<,Ø:", pneuma) is that unique part of man which
exhibits “God-consciousness.”
See: Proverbs 20:27; John 4:24; Romans 8:16; I Corinthians 14:14-15.
It must be remembered that the word “spirit” is used in several different
ways throughout the Bible. For example, of:
· The Holy Spirit — Luke 11:13.
· The spirit of man — Job 32:8a.
· Ministering spirits (angels) — Hebrews 1:14.
· Evil spirits (devils) — Mark 5:13.
· An attitude of body or mind — Joshua 5:1; Judges 15:19; I Samuel
30:12; Philippians 1:27.
There is considerable difference of opinion among theologians as to

whether the soul and spirit of man are the same (i.e. man is bipartite) or
separable (i.e. man is tripartite). This difference arises because the soul and
spirit must manifest themselves through the same body, and many times
the Bible does not distinguish the two. There certainly is a connection
between the two — Proverbs 15:13.
“A merry heart [soul] maketh a cheerful countenance [body]: but by sorrow of the
heart [soul] the spirit is broken.”
1. The Apparent Unity of Soul and Spirit.

Both the soul and the spirit constitute the immaterial part of man, and
both were given to man at the time of creation — Genesis 2:7.
a. The Spirit is Sometimes Equated with the Heart.
l Hardened spirit — obstinate heart — Deuteronomy 2:30.
l Willing spirit — stirred heart — Exodus 35:21,26. (See also:
Ezra 1:5; Acts 17:16.)
l Right spirit — clean heart — Psalm 51:10.
l Broken spirit — broken heart — Psalm 51:17.
l In the spirit — of the heart — Romans 2:29.
l Meek and quiet spirit/hidden man of the heart — I Peter 3:4.
l Contrite spirit — contrite heart — Isaiah 57:15b.
b. The Spirit Sometimes Exhibits Qualities of the Soul.

l Sadness — I Kings 21:5.
l Faithfulness — Proverbs 11:13.
l Hastiness — Proverbs 14:29.

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l Haughtiness — Proverbs 16:18.

l Humility — Proverbs 16:19; 29:23.
l Self-Control — Proverbs 16:32; 25:28.
l Excellence — Proverbs 17:27.
l Endurance — Proverbs 18:14.
c. The Spirit Is Sometimes Connected Only With The Body.

The soul is not mentioned.
See: I Corinthians 6:20; 7:34; II Corinthians 7:1; Colossians
2:5a; James 2:26; Ecclesiastes 12:7.
2. The Declared Distinction Between Soul And Spirit.

Hebrews 4:12 clearly asserts that the soul and spirit are divided asunder
by the Word of God, so we are bound to look for this division in the
Bible.
Man is a tripartite being.
D. THE RELATIONSHIP BETWEEN BODY, SOUL, AND

SPIRIT:
The chart on page 405 shows the relationship of the three parts of man.
II. MAN IS MADE IN THE IMAGE AND LIKENESS OF GOD

According to Genesis 1:26, man is created in the image and likeness of God.
Genesis 5:1-3 defines these words. They do not refer to any physical similarity,
but to the nature and character of man.
A. MAN HAS A VOLITIONAL LIKENESS TO GOD:

Like his Maker, man has a will that he can exercise. He can choose and
decide things — for example, whether to love or hate.
See: Romans 7:18; I Corinthians 9:17; Leviticus 1:3.
This is one of the great differences between man and the animal kingdom.
Man is a free moral agent, whereas animals are bound by instinct and
training.
The Bible refers to a willing:
l Heart — Exodus 35:5.
l Mind — I Chronicles 28:9.
l Spirit — Matthew 26:41.
The “will” may be defined as the power to choose an end and the means of
attaining that end.
It is evident that God desires our will to be controlled by His Spirit (Psalm
143:10; Matthew 6:10; Romans 12:2; Ephesians 6:6; Colossians 4:12;

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Hebrews 13:21; I Peter 4:2; I John 2:17b; etc.), but the fact is our will may
also be controlled by the flesh (appetites) or soul (emotions).
The believer experiences warfare in his mind for control of the will. One
who is saved, but controlled by the flesh is described as being “carnal” —
I Corinthians 3:1-3. One who is saved, but controlled by the world may be
described as being “worldly” — I Corinthians 3:18,19. One who is saved
and controlled by the Holy Spirit is described as being “spiritual” —
I Corinthians 2:15; Galatians 5:16-25.
The Will of God and the Will of Man

A conflict arises out of the philosophical thinking of Calvinists over this
matter. Calvinists believe that a sovereign God could never will something
that would not come to pass. In their reasoning, if God desires to save
certain men then these men will be saved; if God is willing, then man must
be willing also — if man is unwilling, then it must be because God was
unwilling to make that man willing! Commenting on Mark 10:21, which
states that Jesus loved the rich young ruler who sorrowfully turned away
from Him, A. W. Pink said, “We fully believe that he was one of God’s elect,
and was ‘saved’ sometime after his interview with the Lord.”
The fact of the matter is, the Bible clearly teaches that Man can willfully
refuse that which God desires:
God’s Will Man’s Will
Deuteronomy 30:16,19 Deuteronomy 30:17

Joshua 24:14 Joshua 24:15
I Samuel 8:10-18 I Samuel 8:19
Nehemiah 9:13 Nehemiah 9:16,17
Psalm 81:10b Psalm 81:11
Proverbs 1:23 Proverbs 1:24,25,29,30
Isaiah 1:18,19 Isaiah 1:20
Isaiah 28:12a Isaiah 28:12b
Isaiah 30:15a Isaiah 30:15b
Jeremiah 6:16a Jeremiah 6:16b
Jeremiah 7:25 Jeremiah 7:26
Jeremiah 11:7 Jeremiah 11:8
Zechariah 7:8-10 Zechariah 7:11
Matthew 23:37 “And ye would not”
John 5:39 John 5:40

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See also: I Kings 18:21; Isaiah 65:2,12; 66:4; Jeremiah 5:3; 7:13; 13:10;
29:19; 35:14,15; Ezekiel 18:23,32; 33:11; I Timothy 2:4.
B. MAN HAS AN INTELLECTUAL LIKENESS TO GOD:

God is an intelligent being — man is an intelligent being (though not
infinitely). The first man, Adam:
1. Possessed Great Intelligence To Name Animals — Genesis 2:19,20.
2. Required Intelligence To Exercise Dominion — Genesis 1:26-28.
3. Used His Intelligence To Dress And Keep The Garden.
C. MAN HAS A MORAL LIKENESS TO GOD:

By this we mean that man has the ability to discern the difference between
right and wrong. Romans 2:15 teaches that all men have a conscience.
“Which shew the work of the law written in their hearts, their conscience also
bearing witness, and their thoughts the mean while accusing or else excusing one
another;)”
D. MAN HAS A SOCIAL LIKENESS TO GOD:
1. Adam Communed With God — Genesis 3:8.
2. Adam Needed Human Fellowship — Genesis 2:18.
The fact that man is made in the image and likeness of God demonstrates the
sanctity of human life. See: Genesis 9:6; Psalm 8:4,5; James 3:9.
III. MAN IS AN EVERLASTING BEING

By this we mean that the immaterial part of man (the soul and spirit) never ceases
to exist, it never perishes into “nothingness.” The “real you” is everlasting.
A. THE TEACHING OF ANNIHILATION:

Many of the cults hold to a doctrine of annihilation of the wicked dead. The
“wicked dead” (in their scheme of things) usually refers to all who do not
faithfully embrace their particular teachings; and who consequently,
following physical death, absolutely cease to exist.
The doctrine of annihilation is generally the outcome of rejecting a literal,
Hell and an everlasting Lake of Fire.
It is usually based on some select verses that are taken out of context —
e.g., Ecclesiastes 3:18-22; 9:5,10.

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B. THE BIBLE ANSWER TO THE FALSEHOOD OF

ANNIHILATION:
1. A Correct Definition Of Key Words Is Essential.
A common error is to equate “immortality” with “eternal life,” making
both to mean “endless existence.” Upon this faulty premise, the
reasoning then proceeds as follows:
“Since death is the opposite to life and eternal life means endless
existence, then eternal death must mean ‘endless non-existence,’ or
annihilation.”
Here are some key words and facts to understand:
a. Mortal = “subject to death.”
b. Immortal = “not subject to death.”
Hence “immortality” cannot be the same as “eternal life.” (Try
substituting these words in I Corinthians 15:53,54 and note the
change in meaning.)
c. Life does not mean “existence.”
If the word “life” meant “existence,” then inanimate objects such as
rocks, chairs, etc., would have life, for they exist! (Try substituting
the two words in I John 5:12.)
d. Life = a condition of existence.
There are many forms of existence — life is the highest and best.
e. Death = a condition of existence.
This follows because death is the opposite to life. Death is simply
another kind of existence.
f. Natural Life and Eternal Life are different states of existence.
All men have natural life, but only the believer on Jesus Christ
possesses eternal life.
g. An examination of man at various points will summarize what is
being taught here:
UNSAVED MAN SAVED MAN

ê ê
IN THIS LIFE IN THIS LIFE
Endless existence Endless existence
Natural life Natural life
Mortal Mortal
Spiritually dead Eternal life
IN NEXT LIFE IN NEXT LIFE

Endless existence Endless existence
Corruption Immortality
Eternal death Eternal life

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2. The Bible Meaning of the Word “Death” Must Be Understood.

Too often, the humanistic concept of death (“six feet under;” “the end,”
etc.) colors our thinking and warps a right understanding of the subject.
Regardless of what anyone thinks at the grave-side, death does not
mean “the end!”
In the Bible, “death” means “separation.”
a. Physical Death:
This is the separation of the soul and spirit from the body — see:
Genesis 35:18; John 19:30,33.
b. Spiritual Death:
This is the spiritual separation between the sinner and God — see:
Ephesians 2:1,5; Luke 15:18-19,32; I Timothy 5:6; John 5:24.
c. Eternal Death:
This is the eternal separation of the sinner from God — see:
Revelation 20:14-15; John 3:18,36; Matthew 25:41,46.
3. Future Resurrections Depend upon the Fact of NO Annihilation.

There are several scripture passages (e.g. Daniel 12:2; John 5:28-29)
that teach two future resurrections:
a. Of the Saved.
This is when all dead and living believers will receive their immortal
bodies.
See: I Corinthians 15:42-54; Philippians 3:20-21; I Thessalonians
4:14-17.
b. Of the Unsaved.
This is when the unsaved shall be given corruptible bodies to stand
before God on the Day of Judgment.
See: Revelation 20:4-6,11-15.
It stands to reason that if people are going to be resurrected in the

future, they cannot be annihilated in the present. We might also ask, “If
the wicked dead are to be annihilated after the Great White Throne
judgment, why not at the time of death?” (To overcome this
contradiction, cults such as the Seventh-Day Adventists have invented
another false teaching called “soul sleep.”)
4. Hell is Said to be Everlasting — Matthew 25:46.

Punishment cannot be “everlasting” unless it continues for ever!

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5. The Beast And The False Prophet Will Continue To Exist In

The Lake Of Fire.
Revelation 20:10 uses the word, “...are...” It should be carefully noted

exactly when these two were cast into the Lake of Fire — Revelation
19:20. They will have already been there for 1,000 years. (We
understand both these personages to be men.)
6. Many Scriptures Teach That Death Is Not Annihilation.

e.g. Job 19:25,26; Matthew 3:12; 13:42; 18:8,9; 25:46; Marks 3:29;
9:43-48; 12:18-27 with Exodus 3:6; John 5:29; II Thessalonians 1:8,9;
II Peter 2:3-10,17; Revelation 14:10,11; 19:20; 20:10; 21:8.

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Windows of the Soul

Conscience
(Moral awareness)
Emotions BODY
(Feelings)
Reason
(Thoughts)
Will SOUL
(Intents,
decisions)
SPIRIT
Soma Psyche Pneuma Spiritual Natural Carnal
God
Consciousness
Mind Heart
Self
Consciousness
Sense
Satan’s Approach Consciousness
to the Soul God’s Approach to
(Genesis 3:6; Joshua the Soul
7:21; Judges 14:2; II (Romans 10:17)
Samuel 11:2; I John
2:16; etc.) Sight Smell Taste Touch Hearing
Windows of the Body

Man was created a living soul. God intends for the soul to be controlled by the spirit.
Historically, by the time of Genesis 6:3, men’s souls were almost universally being
controlled by the body (the flesh).

CHART 1
THE FALL OF MAN
The historical fact and implications of the fall of man is one of the most rejected of
all Biblical accounts. No one naturally admits to being a sinner — Proverbs 16:2;
20:6 — or desires to reveal the darker side his nature. In fact, a common delusion
is that mankind is steadily improving.
Little wonder then that Satan seeks to have men reject the first twelve chapters of
the book of Genesis — after all, the simplest way to keep men from being saved is
to convince them they don’t need to be saved.
This lecture concerns itself with mankind’s fall into sin and the consequences
resulting from that fall.
I. THE PERIOD OF PROBATION

Man was created in a state of innocence. By this we simply mean he had no
knowledge of sin. We do not mean he was created with a neutral moral nature;
rather, man was created with a holy nature.
Man was also created as a free moral agent. This is seen in the fact that he had a
will, and this free will of man meant that he had the ability to choose between
obedience to God (good) and disobedience to God (evil).
A. THE NECESSITY OF PROBATION:

It was essential for God to place the simple test recorded in Genesis 2:16,17
before Adam. If man were given no opportunity to exercise his will, then he
would be as one without a will! — thus no better than an animal. (If a child
is born with a great talent to play the trumpet, what good is that if he is never
permitted to even touch a trumpet?)
A fellowship-seeking God did not desire slavish, instinctive devotion from
man. He was looking for a “want to” kind of fellowship. Therefore, man
had to be given the opportunity to choose.
(Which is the better marriage: one that is pre-arranged for political or social
expediency, or one in which both partners fall in love and decide to unite as
one in the bonds of marriage?)
Through his creation, man had a holy nature, but not a holy character.
Character is developed through the exercise of the will as man chooses to
do right.
B. THE TEST OF PROBATION:

This was a simple test.
Genesis 2:16,17 — “And the LORD God commanded the man, saying, Of every
tree of the garden thou mayest freely eat: But of the tree of the knowledge of good

LECTURE 3
and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt
surely die.”
It involved a simple choice: OBEY or DISOBEY — but notice that God had
clearly stated beforehand the consequences of either action:
1. Adam Had Experienced Ultimate Fellowship.

For a period of time, Adam had enjoyed direct fellowship with his
Maker. He had received all the blessings of this fellowship. He KNEW
the consequences of obedience.
2. Adam Was Told What The Results Of Disobedience Would Be.

Disobedience meant DEATH (separation).
Such death would involve “spiritual death” immediately, “physical
death” eventually, and “eternal death” ultimately (without a Saviour).
II. THE FALL OF MAN
A. THE TEMPTER — Genesis 3:1.

The serpent was the natural agent through which Satan, the one who
would “be like the most High” (Isaiah 14:14), sought the allegiance of
God’s crowning creation.
B. THE TEMPTATION — Genesis 3:1-5.

Notice Satan’s approach:
1. Subtlety — Genesis 3:1.

Satan rarely attacks “head on” — he is a masterful “back-door”
operator.
Satan approached man indirectly through the woman. Eve was the
“weaker vessel” (I Timothy 2:14) and evidently she had not directly
heard God speak concerning the test.
See also: II Corinthians 11:3.
2. Suggestiveness — Genesis 3:1.

“Yea, hath God said?”
Satan sought to create doubt in God’s Word.
3. Selectiveness.
Satan did not approach Adam and Eve together. He worked
separately. We are always vulnerable when separated from divine
authority — e.g. in cases of marital separation, parent-child
breakdown, failure to attend church meetings, etc.
4. Sight — Genesis 3:6.

“...when the woman saw ...”

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Satan’s basic approach to man is through the eye gate. (God’s

approach is through the ear gate — Romans 10:17.)
a. This approach is evident throughout the Word of God.
For example:
l Achan — Joshua 7:21.
l Samson — Judges 14:1,2; 16:1.
l David — II Samuel 11:2.
b. Satan works from without to within.

Compare Genesis 3:6 with I John 2:16:
l Physical — “good for food” — lust of the flesh.
l Emotional — “pleasant to the eyes” — lust of the eyes.
l Intellectual — “to make one wise” — pride of life.
Consider the temptation of the Lord Jesus Christ in Matthew 4:

l Physical — stones to bread —verse 3.
l Emotional — cast thyself down —verse 6.
l Spiritual — power and glory —verse 9.
C. THE FALL — Genesis 3:6,7.

The woman was “in the transgression,” but was deceived by Satan. On the
other hand, Adam sinned willfully and deliberately.
Romans 5:12-19 — “Wherefore, as by ONE MAN sin entered into the world, and
death by sin; and so death passed upon all men, for that all have sinned: (For until
the law sin was in the world: but sin is not imputed when there is no law.
Nevertheless death reigned from Adam to Moses, even over them that had not
sinned after the similitude of Adam’s transgression, who is the figure of him that was
to come. But not as the offence, so also is the free gift. For if through the offence of
ONE many be dead, much more the grace of God, and the gift by grace, which is by
one man, Jesus Christ, hath abounded unto many. And not as it was by ONE that
sinned, so is the gift: for the judgment was by ONE to condemnation, but the free gift
is of many offences unto justification. For if by ONE MAN’S OFFENCE death
reigned by ONE; much more they which receive abundance of grace and of the gift
of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence
of ONE judgment came upon all men to condemnation; even so by the
righteousness of one the free gift came upon all men unto justification of life. For as
by ONE MAN’S DISOBEDIENCE many were made sinners, so by the obedience of
one shall many be made righteous.”

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III. THE RESULTS OF THE FALL OF MAN
A. UPON ADAM AND EVE:
1. Sense — an awakened conscience.

Genesis 3:7a — “And the eyes of them both were opened, and they knew that
they were naked...”
2. Shame — guilt.
Genesis 3:7b — “...and they sewed fig leaves together, and made themselves
aprons.”
3. Separation.
All fellowship with God was broken.
Genesis 3:8 — “...and Adam and his wife hid themselves from the presence of
the LORD God amongst the trees of the garden.”
4. Self-Righteousness.
Evidenced by the covering of fig leaves that was the work of their hands
— Genesis 3:7c.
5. Selfishness.
Adam and Eve blamed others — Genesis 3:12,13.
6. Sentence Of Death.
Sin brings forth its wages — Romans 6:23.
a. Spiritual Death:
“Where art thou?” — Genesis 3:9.
b. Physical Death:
“till thou return unto the ground” — Genesis 3:19.
7. Sorrow And Suffering — Genesis 3:16-19.
8. Subjection — Genesis 3:16b.
9. Sentinels.
Adam and Eve were expelled from the place of blessing. They could
never again experience the blessings of Eden’s garden. Additionally,
their separation from the tree of life assured physical death — Genesis
3:23,24.
B. UPON ALL THE PARTICIPANTS IN THE TEMPTATION

AND FALL:
1. The Serpent — Genesis 3:14.
“And the LORD God said unto the serpent, Because thou hast done this, thou art
cursed above all cattle, and above every beast of the field; upon thy belly shalt
thou go, and dust shalt thou eat all the days of thy life.”

LECTURE 3
2. The Devil — Genesis 3:15.

“And I will put enmity between thee and the woman, and between thy seed and
her seed; it shall bruise thy head, and thou shalt bruise his heel.”
3. The Woman — Genesis 3:16.

“Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in
sorrow thou shalt bring forth children; and thy desire shall be to thy husband,
and he shall rule over thee.”
4. The Man — Genesis 3:17,19.

“And unto Adam he said, Because thou hast hearkened unto the voice of thy
wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt
not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the
days of thy life ... In the sweat of thy face shalt thou eat bread, till thou return
unto the ground; for out of it wast thou taken: for dust thou art, and unto dust
shalt thou return.”
See also: Job 5:7; Ecclesiastes 2:22,23.
5. The Earth — Genesis 3:17g,18.

“...cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of
thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the
herb of the field.”
See also: Romans 8:22.
C. UPON THE HUMAN RACE IN GENERAL:

Adam is the FEDERAL HEAD of mankind. This means he was the
representative of all future men and women at the tree.
Adam is also the SEMINAL HEAD of mankind. This means he was the
progenitor of all men. i.e. we have all descended from him.
I Corinthians 15:22 — “For as IN Adam, all die...”
1. All Men Are Born Sinful.

Romans 5:12 — “Wherefore, as by one man sin entered into the world, and
death by sin; and so death passed upon all men, for that all have sinned.”
Romans 3:9-12 — “What then? are we better than they? No, in no wise: for we
have before proved BOTH Jews and Gentiles, that they are ALL under sin; As it
is written, There is NONE righteous, no, NOT ONE: There is NONE that
understandeth, there is NONE that seeketh after God. They are ALL gone out
of the way, they are together become unprofitable; there is NONE that doeth
good, no, NOT ONE.”
Romans 3:23. — “For ALL have sinned, and come short of the glory of God.”
etc.
2. All Men Are Under The Curse Of Sin.
Romans 3:19 — “Now we know that what things soever the law saith, it saith to
them who are under the law: that every mouth may be stopped, and all the world
may become guilty before God.”
John 3:18b,36b — “...he that believeth not is condemned already, because he
hath not believed in the name of the only begotten Son of God ... he that
believeth not the Son shall not see life; but the wrath of God abideth on him.”

LECTURE 3
Galatians 3:10 — “For as many as are of the works of the law are under the
curse: for it is written, Cursed is every one that continueth not in all things which
are written in the book of the law to do them.”
3. All Unsaved Men Are Children Of Satan.

John 8:44a — “Ye are of your father the devil, and the lusts of your father ye will
do...”
I John 3:8-10a — “He that committeth sin is of the devil; for the devil sinneth
from the beginning. For this purpose the Son of God was manifested, that he
might destroy the works of the devil. Whosoever is born of God doth not commit
sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
In this the children of God are manifest, and the children of the devil...”
I John 5:19b — “...the whole world lieth in wickedness.”
4. The Whole Race Is In Captivity To Sin And Satan.

John 8:34 — “Jesus answered them, Verily, verily, I say unto you, Whosoever
committeth sin is the servant of sin.”
Ephesians 2:3 — “Jesus answered them, Verily, verily, I say unto you,
Whosoever committeth sin is the servant of sin.”
5. The Entire Nature Of Man Is Corrupted.

Man’s...
a. Understanding is Darkened — Ephesians 4:18; I Corinthians 2:14.
b. Heart is Deceitful — Jeremiah 17:9,10.
c. Mind and Conscience are Defiled — Genesis 6:5; Titus 1:15.
d. Flesh and Spirit Defiled — II Corinthians 7:5.
e. Will is Made Feeble — Romans 7:18.
6. All Men Are Subject To Death — Romans 5:12,14.

“Wherefore, as by one man sin entered into the world, and death by sin; and so
death passed upon all men, for that all have sinned ... Nevertheless death
reigned from Adam to Moses, even over them that had not sinned after the
similitude of Adam’s transgression, who is the figure of him that was to come.”
Note: The grace of God shines through this catastrophic event in two ways:
Before He passed sentence on man, God gave the first promise of a
Saviour (Genesis 3:15); after He passed sentence, God replaced Adam
and Eve’s futile coverings with the skins of innocent animals — thereby
demonstrating the Gospel. (The statement in I Timothy 2:15a is a direct
reference to Genesis 3:15. Man’s salvation would come through
childbearing — i.e., through the promised the Seed of the Woman
[Christ] that would destroy Satan.)

LECTURE 3
IV. VARIOUS THEORIES CONCERNING THE FALL OF MAN
A. THE ALLEGORICAL INTERPRETATION:
1. Adam is the rational part of man.
2. Eve is the sensual part of man.
3. The serpent is the external excitement to evil.
B. THE MYTHOLOGICAL INTERPRETATION:
1. The Genesis account is truth concealed in poetic form.
2. The Genesis account is a summation of folklore.
DOCTRINAL VERSE MEMORIZATION: #16 Romans 5:12.

LECTURE 3
NOTES

LECTURE 3
STUDY QUESTIONS
Anthropology — Lecture 1
1. Quote: Genesis 1:27.
2. In what two ways, and in what two passages, does the Book of Genesis describe the creation
of man?
3. Give two reasons why God created man.
4. Who was the “father” of the modern-day theories of evolution?
5. In what three ways does the theory of evolution represent man?
6. Distinguish between theistic and atheistic evolution.
7. Give five incongruities between Biblical creationism and evolutionary uniformitarianism.

STUDY QUESTIONS
8. Name three ideologies that have resulted, in part at least, from the theory of evolution.
9. Explain why evolutionary thinking logically leads to an acceptance of abortion, euthanasia,

and suicide.
10. State four scientific difficulties associated with evolution.
11. Explain the Biblical phrase, “after their kind.”
12. Show how the theory of evolution contradicts the second law of thermodynamics.
13. Explain how the first five words and the last five words of the Book of Genesis sum up the
evolutionary debate.
14. How would you prove that the “six days” of creation were literal 24 hour days and not
extended geological ages or millennia?

STUDY QUESTIONS
1. In what way is man different from any animal?
2. What does the word “tripartite” mean?
3. Give a scripture reference, showing man to be a tripartite being.
4. What are the three parts of man?
5. What is the body of man in relation to his immaterial part?
6. From what is the body of man made?
7. Where does the body of man return after physical death?
8. What is meant by the soul of man?
9. What two other Bible terms are synonymous with the soul of man?
10. Of what is the BODY of man conscious?
11. Of what is the SOUL of man conscious?

STUDY QUESTIONS
12. Of what is the SPIRIT of man conscious?
13. Is the “natural man” saved or unsaved?
14. A “carnal man” is controlled by . . .
15. A “spiritual man” is controlled by . . .
16. What are the “windows of the soul?”
17. Through what “gate” does God approach the heart of man?
18. Through what “gate” does Satan approach the heart of man?
19. Give three ways in which the character of man is like that of God.
20. What is the “will?”
21. Where is the “spiritual battleground” in man?
22. Give a scripture reference proving man is an everlasting being.

STUDY QUESTIONS
23. What is the teaching of “annihilation?”
24. Define and distinguish the following terms:
l Mortal
l Immortal
l Life
l Death
25. Define “death” according to the Word of God.
26. What is ‘physical’ death?
27. What is ‘spiritual’ death?
28. What is ‘eternal’ death?
29. Give a scripture reference proving the Lake of Fire to be everlasting punishment.
30. Give a scripture reference proving that physical death does not mean annihilation.
31. Give two scripture references proving that life begins at conception.

STUDY QUESTIONS
32. What are the three views concerning the origin of the soul, and, in one sentence, what are
they?

STUDY QUESTIONS
1. Quote: Romans 5:12.
2. In what condition or “state” was man created?
3. Why was it necessary for man to be tested?
4. How would you refute the statement, “God is the Creator of sin.”
5. What was the nature of the test God placed before man?

STUDY QUESTIONS
6. Why did Satan approach man through the woman?
7. Explain the statement found in I Timothy 2:15 that the woman shall be “saved in
childbearing.”
8. Through what ‘gate’ did Satan approach Eve?
9. In what manner did Adam sin — accidentally or willfully? Why?
10. What is meant by the statement, “Adam is the FEDERAL head of mankind?”
11. What is meant by the statement, “Adam is the SEMINAL head of mankind?”
12. Give two false theories of the fall of man.

STUDY QUESTIONS
ASSIGNMENT # 5
The Doctrine of Man
SECTION A:
Write a paper on any ONE of the following topics:
1. The Hoaxes of Evolution
2. The Effects of Evolution upon Today’s Society
3. The Case for the Endless Existence of Man
This paper should be between 500 and 750 words, and should contain at least three points.
SECTION B:
Prepare a Bible Study Outline centered on the following words:
Body Soul Spirit Will

Heart Conscience Mind Flesh
1. Define each of these terms, using clear scripture references whenever appropriate.
2. Explain the effect upon each of the fall, using clear scripture references.
3. Show God’s desire for each in the Christian, using clear scripture references.
(The use of a good Bible concordance will be most helpful with this part of the assignment.)
DUE DATE:

ASSIGNMENT
THE DOCTRINE OF
SIN
(Harmartiology)
1. The Fact of Sin ........................................................................ 425

2. The Nature of Sin .................................................................... 431
3. The Effects of Sin ..................................................................... 435
Study Questions ........................................................................... 443
Assignment ................................................................................... 449
THE FACT OF SIN
The study of the doctrine of sin is termed “hamartiology” in theology (Grk.

:"DJÆ, hamartia — sin; 8Ò(@l, logos — expression).
Understanding the Biblical doctrine of sin is of the utmost importance because a
correct understanding of sin is necessary to a right understanding of salvation.
Much of today’s “evangelism” does not present God’s view of sin — calling it
human weakness or failure; merely a “lack of fulfillment,” or the like — thereby
turning the way of salvation into a self-improvement program, or a means to
attain a better and more satisfying life-style.
I. THE FACT OF SIN DENIED

There are a number of erroneous beliefs and theories concerning sin:
A. THE MATERIALIST THEORY:

This view follows the line of Platonic philosophy, and ultimately blames
God for sin. It argues: “All material substance is evil; the body is material,
therefore necessarily and helplessly evil.”
For this reason, the first and second century Docetists (Grk. dokeo, “ I
seem”) believed that Jesus Christ could not possibly have had a literal
fleshly body. They believed that the humanity and sufferings of Christ were
apparent and not real; that what the apostles “saw” was an apparition.
Hence the words found in I John 1:1.
When the Bible speaks of “the flesh” in relation to sin (e.g., Romans 7:18), it
is referring to the old Adamic sin nature — not the literal substance of the
human body.
B. THE EVOLUTIONIST THEORY:

Evolution believes what is called “sin” is the “natural outgrowth of man’s
progress, the backward pull of outworn good.” Sin is “good in the making.”
Evolution is diametrically opposed to the Word of God. It is significant to
note that the Bible begins with God and a perfect creation (Genesis 1:1),
but its first book ends with death (Genesis 50:26) and its first testament ends
with a curse (Malachi 4:6).
C. THE FLIPPANT THEORY:

This theory holds that sin is a joke, a matter so trivial as to be humorous.
However: Proverbs 14:9a; Romans 1:32; Numbers 32:23 and
Galatians 6:7.
The Doctrine of Sin Page 425

LECTURE 1
D. THE DISEASE THEORY:

In this instance, sin is viewed as “a weakness in man, an incurable sickness
of the blood for which man is not held accountable.”
This is an argument advanced by defenders of the sodomite lifestyle and
other perversions and social ills (alcoholism, etc.). However, for God to
condemn such practices (which He does) if they were a “trait of birth”
would make Him to be unjust!
Sin may cause disease (e.g. Romans 1:27e), but it is a condition.
E. THE CHRISTIAN SCIENCE THEORY:

The Christian Science cult teaches that sin is the absence of good. Sin is
seen as a figment of man’s imagination; his failure to exercise the power of
mind over matter.
Mary Baker Eddy wrote: “All reality is in God and His creation, harmonious
and eternal. That which He creates is good, and He makes all that is made.
Therefore the only reality of sin, sickness, or death is the awful fact that
unrealities seem real to human, erring belief, until God strips off their
disguise. They are not true, because they are not of God.” (1)
F. THE ACCIDENT THEORY:

“Sin is accidental, and therefore carries no guilt.” This concept removes all
responsibility. It is akin to Aaron’s lame excuse in Exodus 32:24! If man has
no responsibility, there would be no need for a day of judgment.
Ecclesiastes 11:9 — “Rejoice, O young man, in thy youth; and let thy heart cheer
thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of
thine eyes: but know thou, that for all these things GOD WILL BRING THEE INTO
JUDGMENT.”
G. THE DEMONIC THEORY:

In a classic blame-shifting exercise, Charismatic-style “deliverance
ministries” often blame sin on an evil spirit. For example, the sin of lust is
viewed as a result of the “demon of lust” (which must be cast out).
Each one of these theories has a common factor: they seek to remove any blame
or guilt from the sinner.
This very same attitude was evident in the Garden of Eden: Adam blamed the
“woman...,” and then God Himself “...whom THOU gavest” (Genesis 3:12); the
woman in turn blamed the serpent (Genesis 3:13).
Modern psychiatry also looks for a reason apart from sin. Parents, society, the
“Church,” or the environment are often blamed, while the wrongdoer is
exonerated.
1 Eddy, M. B. Science and Health. Boston, Massachusetts: The First Church of Christ, Scientists, 1971: pg.
472.
Page 426 The Doctrine of Sin

LECTURE 1
II. THE FACT OF SIN DEMONSTRATED

Sin is so palpable, it is impossible to deny.
A. IT IS DECLARED BY THE BIBLE:

Romans 3:10 — “As it is written, There is none righteous, no, not one.”
Romans 3:23 — “For all have sinned, and come short of the glory of God.”
Romans 5:12 — “Wherefore, as by one man sin entered into the world, and death by
sin; and so death passed upon all men, for that all have sinned.”
etc.
The fact of sin is one of the great themes of the Word of God. It is a “scarlet
cord” that runs from Genesis 3 to Revelation 20 (Isaiah 1:18).
The Word of God declares sin to be:
1. Laying at the Door — Genesis 4:7.
2. Grievous — Genesis 18:20.
3. Impossible to Hide — Numbers 32:23; Proverbs 28:13a;

Ezekiel 21:24.
4. The Cause of Turmoil — Psalm 38:3.
5. A Binding Cord — Proverbs 5:22.
6. The Cause of Destruction — Proverbs 13:6b.
7. The Great Corrupter — Isaiah 1:5-6.
8. The Cause of Woe — Isaiah 30:1.
9. The Cause of Spiritual Death — Isaiah 59:2.
10. The Remover of Blessings — Jeremiah 5:25.
11. Graven upon the Heart — Jeremiah 17:1.
12. The Cause of Sickness and Desolation — Micah 6:13.
B. IT IS PROCLAIMED BY CREATION:
See: Romans 8:21-22. cf. Genesis 3:17g.
With every rose is a thorn.
C. IT IS ACKNOWLEDGED BY MEN:
When men have seen their true condition before a thrice-holy God, they
have responded, “I am…
1. Not Worthy — Genesis 32:10.
2. Vile — Job 40:4.

LECTURE 1
3. Poor and Needy — Psalm 40:17.
4. Undone — Isaiah 6:5.
5. A Sinful Man — Luke 5:8.
6. No More Worthy — Luke 15:19.
7. Carnal — Romans 7:14.
8. The Chief of Sinners — I Timothy 1:15.
D. IT IS PROVEN BY EXPERIENCE:
There is a universal confession by men: “I have sinned!” — Job 33:27-28.
For example, this statement has been made:
1. By Pharaoh — Exodus 9:27; 10:16.
2. By Balaam — Numbers 22:34.
3. By Achan — Joshua 7:20.
4. By David — II Samuel 19:20.
5. By Nehemiah — Nehemiah 1:6.
6. By Job — Job 7:20.
7. By Micah — Micah 7:9.
8. By Judas — Matthew 27:4.
9. By the Prodigal Son — Luke 15:21.
E. IT IS ACKNOWLEDGED BY CHRISTIANS:
I John 1:8-10 — “If we say that we have no sin, we deceive ourselves, and the truth
is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to
cleanse us from all unrighteousness. If we say that we have not sinned, we make
him a liar, and his word is not in us.”
Romans 7:15-25 — “For that which I do I allow not: for what I would, that do I not; but
what I hate, that do I. If then I do that which I would not, I consent unto the law that it
is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that
in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but
how to perform that which is good I find not. For the good that I would I do not: but the
evil which I would not, that I do. Now if I do that I would not, it is no more I that do it,
but sin that dwelleth in me. I find then a law, that, when I would do good, evil is
present with me. For I delight in the law of God after the inward man: But I see
another law in my members, warring against the law of my mind, and bringing me
into captivity to the law of sin which is in my members. O wretched man that I am!
who shall deliver me from the body of this death? I thank God through Jesus Christ
our Lord. So then with the mind I myself serve the law of God; but with the flesh the
law of sin.”

LECTURE 1
F. IT IS DEFINED BY GOD’S LAW:

Romans 3:19-20 — “Now we know that what things soever the law saith, it saith to
them who are under the law: that every mouth may be stopped, and all the world
may become guilty before God. Therefore by the deeds of the law there shall no
flesh be justified in his sight: for BY THE LAW IS THE KNOWLEDGE OF SIN.”
The “Law” is like a speed limit sign. A driver may be traveling down a
highway at a rapid rate knowing full well he is speeding — but when he sees
a speed limit sign, he knows by just how much he is speeding. See: Romans
5:13,20.
III. THE FACT OF SIN DELINEATED

Sin is universal.
A. ALL MEN IN ALL AGES ARE SINNERS:

Genesis 6:12 — “And God looked upon the earth, and, behold, it was corrupt; for
ALL flesh had corrupted his way upon the earth.”
Psalm 14:3 — “They are ALL gone aside, they are ALL together become filthy: there
is NONE that doeth good, no, NOT ONE.”
Psalm 53:2-3 — “God looked down from heaven upon the children of men, to see if
there were any that did understand, that did seek God. EVERY ONE of them is gone
back: they are altogether become filthy; there is NONE that doeth good, no, NOT
ONE.”
a
Isaiah 53:6 — “ALL we like sheep have gone astray; we have turned EVERY ONE
to his own way...”
B. THERE ARE NO EXCEPTIONS:

a
I Kings 8:46 — “If they sin against thee, (for there is no man that sinneth not,)...”
Isaiah 64:6 — “But we are ALL as an unclean thing, and all our righteousnesses are
as filthy rags; and we ALL do fade as a leaf; and our iniquities, like the wind, have
taken us away.”
a
James 3:2 — “For in many things we offend all...”
C. THERE ARE NO AGE LIMITS:

1. Children are Sinners.
Psalm 51:5 — “Behold, I was shapen in iniquity; and in sin did my mother
conceive me.”
Psalm 58:3 — “The wicked are estranged from the womb: they go astray as
soon as they be born, speaking lies.”
Proverbs 20:11 — “Even a child is known by his doings, whether his work be
pure, and whether it be right.”
2. The Aged are Sinners.

I Samuel 2:22,27-30 — “Now Eli was very old, and heard all that his sons did
unto all Israel; and how they lay with the women that assembled at the door of
the tabernacle of the congregation … And there came a man of God unto Eli,
and said unto him, Thus saith the LORD, Did I plainly appear unto the house of
thy father, when they were in Egypt in Pharaoh’s house? And did I choose him
out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn
incense, to wear an ephod before me? and did I give unto the house of thy father

LECTURE 1
all the offerings made by fire of the children of Israel? Wherefore kick ye at my
sacrifice and at mine offering, which I have commanded in my habitation; and
honourest thy sons above me, to make yourselves fat with the chiefest of all the
offerings of Israel my people? Wherefore the LORD God of Israel saith, I said
indeed that thy house, and the house of thy father, should walk before me for
ever: but now the LORD saith, Be it far from me; for them that honour me I will
honour, and they that despise me shall be lightly esteemed.”
DOCTRINAL VERSE MEMORIZATION: #17 Romans 3:23

LECTURE 1
THE NATURE OF SIN
In Psalm 51:1-3 (and also in Isaiah 59:12), there are three words that are used
most often in the Word of God to refer to “sin.” They are:
l Transgression
l Iniquity
l Sin
This lecture studies the full nature of sin as it relates to God, God’s Law, and to
man.
I. “SIN” DEFINED — Romans 3:23.

“For all have sinned, and come short of the glory of God.”
The word “sin” means to “miss the mark,” to “deviate from the standard of moral
rectitude.” It is a term associated with marksmanship — see: Judges 20:16.
With God, everything that is not absolutely perfect is sin. In the Old Testament, the
Law was God’s perfect standard, and in the New Testament the Lord Jesus Christ
(Who fulfilled the Law) is God’s perfect standard.
God’s demands are very exacting — James 2:10; I Peter 1:16. One sin makes a
man a sinner. A man may live an extremely “good” life (by his standards), but he
will always naturally fall short of God’s holy demands.
The term “sin” relates to the holy character of God.
II. “TRANSGRESSION” DEFINED — I John 3:4.

”Whosoever committeth sin transgresseth also the law: for sin is the transgression of the
law.”
The word “transgression” means “to go beyond,” “to exceed the limits.” It
means a violation or breach of the law — simply put, “breaking God’s rules or
laws.” It is a failure to conform to the will of God.
See: Numbers 14:41; Joshua 7:11,15b; I Samuel 15:24; Isaiah 24:5; Daniel
9:11; Hosea 6:7; 8:1; Matthew 15:3 and James 2:11.
The term relates to the holy Law of God.
III. “INIQUITY” DEFINED — Isaiah 59:2-8,12-13.

“But your INIQUITIES have separated between you and your God, and your sins have hid
his face from you, that he will not hear. For your hands are defiled with blood, and your
fingers with iniquity; your lips have spoken lies, your tongue hath muttered
PERVERSENESS. None calleth for justice, nor any pleadeth for truth: they trust in vanity,

LECTURE 2
and speak lies; they conceive mischief, and bring forth INIQUITY. They hatch cockatrice’
eggs, and weave the spider’s web: he that eateth of their eggs dieth, and that which is
crushed breaketh out into a viper. Their webs shall not become garments, neither shall
they cover themselves with their works: their works are works of INIQUITY, and the act of
violence is in their hands. Their feet run to evil, and they make haste to shed innocent
blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths.
The way of peace they know not; and there is no judgment in their goings: they have made
them CROOKED paths: whosoever goeth therein shall not know peace … For our
transgressions are multiplied before thee, and our sins testify against us: for our
transgressions are with us; and as for our INIQUITIES, we know them; In transgressing
and lying against the LORD, and departing away from our God, speaking oppression and
revolt, conceiving and uttering from the heart words of falsehood.”
The word “iniquity” means “lawlessness,” “wickedness,” “crookedness,” or

“perverseness.” It as a distortion of what is right, and causes a predisposition in
man to commit the same sin that originally caused the crookedness.
See: II Samuel 19:19; II Chronicles 19:7; Psalm 53:1; 66:18; 106:6; Matthew
7:23; Acts 8:23 and James 3:6.
The term relates to the creation of God — including man — that has been
perverted by sin.
IV. OTHER BIBLICAL TERMS FOR “SIN”

A number of other terms are used in the Word of God to convey the range and
intensity of sin (I Timothy 1:9). For example:
A. UNRIGHTEOUSNESS:
a
Romans 6:13 — “Neither yield ye your members as instruments of
unrighteousness unto sin...”
a
I Corinthians 6:9 — “Know ye not that the unrighteous shall not inherit the kingdom
of God? ...”
a
II Peter 2:13 — “And shall receive the reward of unrighteousness, as they that
count it pleasure to riot in the day time.”
I John 5:17 — “All unrighteousness is sin: and there is a sin not unto death.”
B. TRESPASSES:
To trespass means to enter any area that is forbidden.
Matthew 6:14-15 — “For if ye forgive men their trespasses, your heavenly Father
will also forgive you. But if ye forgive not men their trespasses, neither will your
Father forgive your trespasses.”
II Corinthians 5:19 — “To wit, that God was in Christ, reconciling the world unto
himself, not imputing their trespasses unto them...”
Ephesians 2:1 — “And you hath he quickened, who were dead in trespasses and
sins.”
Colossians 2:13 — “And you, being dead in your sins and the uncircumcision of your
flesh, hath he quickened together with him, having forgiven you all trespasses.”
C. OFFENSES:
Romans 4:25 — “Who was delivered for our offences...”
Romans 5:15-18 — “But not as the offence, so also is the free gift. For if through the
offence of one many be dead, much more the grace of God, and the gift by grace,

LECTURE 2
which is by one man, Jesus Christ, hath abounded unto many. And not as it was by
one that sinned, so is the gift: for the judgment was by one to condemnation, but the
free gift is of many offences unto justification. For if by one man’s offence death
reigned by one; much more they which receive abundance of grace and of the gift of
righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of
one judgment came upon all men to condemnation; even so by the righteousness of
one the free gift came upon all men unto justification of life.”
D. FAULTS:
Galatians 6:1 — “Brethren, if a man be overtaken in a fault, ye which are spiritual,
restore such an one in the spirit of meekness...”
James 5:16 — “Confess your faults one to another, and pray one for another...”
E. WICKEDNESS:
II Chronicles 6:37 — “Yet if they … turn and pray unto thee in the land of their
captivity, saying, We have sinned, we have done amiss, and have dealt wickedly.”
F. UNGODLINESS:
Romans 1:18 — “For the wrath of God is revealed from heaven against all
ungodliness and unrighteousness of men, who hold the truth in unrighteousness.”
Romans 5:6 — “For when we were yet without strength, in due time Christ died for
the ungodly.”
II Peter 2:5 — “And spared not the old world, but saved Noah the eighth person, a
preacher of righteousness, bringing in the flood upon the world of the ungodly.”
II Peter 3:7 — “But the heavens and the earth, which are now, by the same word are
kept in store, reserved unto fire against the day of judgment and perdition of ungodly
men.”
Jude 4,15 — “For there are certain men crept in unawares, who were before of old
ordained to this condemnation, ungodly men, turning the grace of our God into
lasciviousness, and denying the only Lord God, and our Lord Jesus Christ … To
execute judgment upon all, and to convince all that are ungodly among them of all
their ungodly deeds which they have ungodly committed, and of all their hard
speeches which ungodly sinners have spoken against him.”
G. REBELLION:
Rebellion is an affront to God. It is denying any accountability to God; it is
flouting His authority, and claiming independence from Him.
See: I Samuel 15:23; Isaiah 1:2; Job 34:37.
H. UNLAWFULNESS:
II Peter 2:8 — “(For that righteous man dwelling among them, in seeing and hearing,
vexed his righteous soul from day to day with their unlawful deeds.)”
I. TREACHERY:
This means the “betrayal of a trust,” “unfaithfulness,” to act deceitfully.
See: Hosea 6:7; Malachi 2:10-16.

LECTURE 2
J. INDEBTEDNESS:
Matthew 6:12 — “And forgive us our debts, as we forgive our debtors.”
K. DISOBEDIENCE:
Disobedience is knowing what is right and not doing it (omission),
and/or knowing what is wrong and doing it (commission).
See: Jeremiah 3:25; Romans 2:8; 10:21; Ephesians 2:2; Colossians 3:6
and I Peter 2:7-8.
L. UNBELIEF:
Unbelief is the opposite of faith (Hebrews 11:6).
See: John 16:9; Hebrews 3:18-19; 4:6; Acts 14:2; 19:9.
V. CONCLUSION
We can therefore make the following statements concerning sin:
l SIN IS insubordination to God, rebellion against God, insisting upon living

our lives as we want to, willful disobedience.
l SIN IS refusing to allow God to have His way in our lives — Luke 19:14d.
l SIN IS a wrong relationship to God. It is primarily an offense against the Liv-
ing God, the Creator and Sovereign of heaven and earth.
l SIN IS every abuse or perversion of God-given powers; every indulgence in
the lusts of the flesh; every encroachment upon the rights, interests, or feel-
ings of others.
l SIN IS essentially a departure from God.
l SIN IS unlikeness to God, the want of conformity to the holy standards of
God.
l SIN IS SELFishness; the positive preference of self to God, the exaltation of
self above God.
l SIN IS — A STATE — unlikeness to God.
b
[I Samuel 16:7 ; Jeremiah 17:9; Romans 7:15-17]
A PRINCIPLE — opposition to God.
AN ACT — transgression of God’s Law. (1)
DOCTRINAL VERSE MEMORIZATION: #18 I John 3:4.
1 Some of this material was derived from: Melton, J. H. What The Bible Teaches and Fundamental
Baptists Believe. Springfield, Missouri: Crescendo Publications. pp.33-35.

LECTURE 2
THE EFFECTS OF SIN
That sin is a fact cannot honestly be denied. Apart from the abundant testimony
of the Word of God, the effects of sin in the world are increasingly evident, as all
too often personal experience confirms.
The heinous nature of sin is no more clearly demonstrated than in the wrath of
God and His hatred toward it. God hates sin because it is all that He is not. The cry
of our Saviour from the cross (“My God, my God, why hast thou forsaken me?”
— Matthew 27:46e) is explained by Habakkuk 1:13a — “Thou art of purer eyes
than to behold evil, and canst not look on iniquity...”
I. THE ENTRANCE OF SIN

We do not know exactly when sin was introduced to this universe; we do not fully
understand how; but we do know it first began within the ranks of the Heavenly
hosts — prior to the fall of man.
A. THE FALL OF LUCIFER:

Lucifer’s sin is described in Isaiah 14:12-17 and Ezekiel 28:12-19. The
original sin was PRIDE.
B. THE FALL OF OTHER SPIRIT BEINGS:

This is referred to in II Peter 2:4 and Jude 6. Revelation 12:4 indicates that
one-third of the celestial beings joined Lucifer in his rebellion.
C. THE FALL OF MAN:

See: Genesis 3:1-6; Romans 5:12,19.
The result of Satan’s rebellion was judgment, and the entrance of sin into
this world has brought judgment upon every part of God’s creation.
II. THE EFFECTS OF SIN UPON THE HEAVENS

Today there is wickedness in the “high [heavenly] places” — Ephesians 6:12.
In the domain of the unseen spirit world [the “air”], Satan and his host hold
considerable sway — Ephesians 2:2; Daniel 10:12-13.
III. THE EFFECTS OF SIN UPON THE EARTH

Sin has wrought havoc on the earth. All of God’s creation groans and travails
under the weight of sin.
“For we know that the whole creation groaneth and travaileth in pain together until now” —
Romans 8:22.

LECTURE 3
A. THE GROUND:
The ground and all that grows in it has been cursed — Genesis 3:18.
B. THE ANIMAL KINGDOM:

Sin affected the Edenic relationship man had with animals — Genesis 3:14;
9:2. It is because of sin that many animals are now wild and dangerous.
IV. THE EFFECTS OF SIN UPON MANKIND
A. THE PROGRESSIVE EFFECTS OF SIN:

Any honest person will admit that man’s so-called progress has in reality
been degeneration — rather than an evolution.
1. Sin has Affected the Longevity of Man.

The antediluvian lifespan was measured in centuries. Nowadays it is
measured in decades, and that despite many marvelous advances in
medical science.
“For all our days are passed away in thy wrath: we spend our years as a tale that
is told. The days of our years are threescore years and ten; and if by reason of
strength they be fourscore years, yet is their strength labour and sorrow; for it is
soon cut off, and we fly away” — Psalm 90:9-10.
2. Sin has Affected Man’s Knowledge of God.

Man has degenerated from a state of intimate knowledge of his Creator
to one of indigent knowledge.
In Romans 1:18-32 we read of this departure; verses 21-23 give the
downward steps:
Knew God
Became vain
Heart darkened
Became fools
New gods
The increase in ungodliness has spiraled to the place where iniquity

now abounds. The further a people have moved away from the One,
True Living God — the more depraved has become their culture!
B. THE PERSONAL EFFECTS OF SIN:
1. ALL Men Are Sinners — Romans 3:23.

We are not sinners because we sin — we sin because we are
sinners! That is, all men are born with a sin nature — an inherent
tendency to sin.

LECTURE 3
a. We are sinners by BIRTH — Psalm 51:5; 58:3.

b. We are sinners by NATURE — Jeremiah 17:9.
c. We are sinners by CHOICE — John 3:19.
d. We are sinners by DEED — James 4:17.
2. All Men Are Depraved.

The doctrine of the “depravity of man” is one that needs to be carefully
studied. For some, the idea of depravity conjures up an image of men
behaving as insane killers, or the like.
Theologically, the term is Calvinistic. Calvinism views man as totally
sinful to the extent that he cannot even respond to the Gospel. This is an
unscriptural philosophy.
a. The Meaning of Depravity.
Depravity means:
i. All men lack original righteousness. We do not come into
this world with the innocency of the created Adam.
ii. All men are corrupt in nature, and have a natural bias
toward evil.
b. The Extent of Depravity.
i. It does NOT mean:
— that every sinner is totally devoid of all qualities
which are pleasing to men. See: Mark 10:21;
Matthew 23:23.
— that a man commits or is even prone to commit
every form of sin.
— that a man is as bitterly opposed to God as it is
possible to be.
ii. It DOES mean:
— that every sinner is totally destitute of that love for
God which is the fundamental requirement of the
Law — see: Deuteronomy 6:4-5; Matthew 22:35-38.
— that every man has an innate preference for self and
an aversion to God — Romans 8:7; II Timothy 3:1-5.
— that every faculty is corrupted so no thought, feeling,
or deed can be fully approved of God — Ephesians
4:18; Romans 7:8.
c. The Result of Depravity.
i. Depravity has produced a total spiritual inability in the
sinner, in the sense that he cannot by his own volition
change his character and life to make it conform to the law

LECTURE 3
of God, nor change his fundamental preference for self and

sin to supreme love for God.
— All men, without respect of condition or class, are
sinners before God — Romans 3:9-10,22-23; Isaiah
53:6.
— This condition is a direct result of the sin of Adam —
Romans 5:12,16,19.
— The whole world rests under condemnation, wrath,
and a curse.
— The unsaved are regarded as “children of the Devil,”
and not “sons of God” — I John 3:8-10; John 8:44;
I John 5:19.
— The entire race is captive to sin and Satan —
Romans 7; John 8:31-36; Ephesians 2:3.
— The entire nature of man is affected by sin.
ii. The sinner can do one very important thing: that is, give
attention to divine Truth.
d. The Workings of Depravity.
The Apostle Paul often used the term “flesh” in contrast with
“spirit.” In this sense, the “flesh” means the human (Adamic)
nature of man apart from divine influence, and therefore prone to
sin and opposed to God. The Bible teaches that the flesh is the seat
of the sin principle — Romans 7:18.
This sin principle seeks to drag the higher man (soul and spirit)
down into the realm of the flesh, and through the passions,
appetites, etc., leading him into thoughts, acts, and courses of sin.
Paul never says the flesh is evil, but that it is the “open field” where
the sin principle operates.
3. All Men Shall Reap Sin’s Wages.

The wages of sin is DEATH. Death means a “separation.”
a. Physical Death — separation of the soul and spirit from the body.
Already the human body is weak, prone to sickness, dying.
Physical death is certain — Romans 5:12,14; Hebrews 9:27; Job
14:1; 30:23; James 4:14; Genesis 3:19; 5:5 and II Corinthians
4:16.
b. Spiritual Death — separation from God’s presence and fellowship.
The unsaved man is spiritually dead to God — Ephesians 2:1; 4:18.
This means there is NO communication, fellowship, etc.
c. Eternal Death — separation from God forever.
This is to be eternally separated from God in the place of
everlasting fire — Matthew 10:28; II Thessalonians 1:8-9 and
Revelation 14:11; 20:15.

LECTURE 3
4. All Men are Enslaved by Sin.

Sin robs a Samson of his strength, a David of his character, a Solomon
of his wisdom, and a Judas of his discipleship.
Every unsaved soul is a slave to sin — John 8:34; Romans 6:16-20.
C. THE PENAL EFFECTS OF SIN:

From the very first, sin has carried with it a penalty — see: Genesis 2:16-17;
James 1:15; Ezekiel 18:4; Romans 6:23.
1. The Penalty for Sin is Presently Abiding upon the Unsaved.

According to the Word of God the unbelieving sinner is at this very
moment:
a. Condemned already — John 3:18.
b. Under the wrath of God — John 3:36.
c. Without eternal life — I John 5:11-12.
d. Lost — Luke 15:4-10,17,24,32; II Corinthians 4:3.
e. Spiritually dead — Ephesians 2:1,5; I Timothy 5:6.
f. Guilty — James 2:10.
g. Alienated — Ephesians 2:12.
Contrary to popular opinion, there will be no future judgment to see IF
the “good” outweighs the bad” in order to determine whether a person
is lost or not.
2. The Penalty for Sin will be Enacted upon the Unsaved.

According to the Word of God the unbelieving sinner faces:
a. Everlasting Punishment — Matthew 25:46.
b. Eternal Judgment — Hebrews 6:2.
c. Everlasting Destruction — II Thessalonians 1:9; Philippians 3:19;
Romans 9:22; Matthew 7:13.
d. Perdition — Philippians 1:28; Hebrews 10:39; II Peter 3:7.
e. Eternal Damnation — II Peter 2:3; Matthew 23:33; Mark 3:29 and
John 5:29.

LECTURE 3
The word “perish” — John 3:16 — means to:
P ass
E ternally
R uined
I nto a
S inner’s
H ell
There is NO second chance — there is no purgatory.
The Bible teaches that after physical death comes the Judgment
(Hebrews 9:27); that between Heaven and Hell is a “great gulf fixed”
(Luke 16:26); and that a man’s spiritual condition in this life remains
unaltered in the next — Revelation 22:11.
“He that is unjust, let him be unjust STILL: and he which is filthy, let him be filthy
STILL: and he that is righteous, let him be righteous STILL: and he that is holy,
let him be holy STILL.”
V. THE AGE OF ACCOUNTABILITY

All that has been stated above concerning the effects of sin upon mankind applies
to every human being — including newborn babes. However, the Bible also
teaches that a just God does not hold infants personally accountable for their sins.
Obviously, there comes a time when a person does become accountable — hence
the term, the “Age of Accountability.”
This doctrine is based upon the following Biblical facts:
A. ALL CHILDREN HAVE A SIN NATURE — Psalm 51:5.

Every human being is born with this — they are in Adam’s likeness.
B. ALL CHILDREN MANIFEST THEIR SIN NATURE

IMMEDIATELY:
See: Psalm 58:3; Proverbs 20:11.
C. LITTLE CHILDREN CANNOT DISCERN BETWEEN

GOOD AND EVIL:
“Moreover your little ones, which ye said should be a prey, and your children, which
in that day had no knowledge between good and evil, they shall go in thither, and
unto them will I give it, and they shall possess it” — Deuteronomy 1:39.
Because of this, they are not accountable. This does not necessarily mean
that they cannot respond in obedience to parental authority. Discernment
involves a learning process. See: Proverbs 22:15; II Timothy 3:15.

LECTURE 3
D. LITTLE CHILDREN DO NOT SIN WILLFULLY:

See: Romans 5:14. The phrase, “...even over them that had not sinned after
the similitude of Adam’s transgression...” indicates that little children do not
willfully disobey God’s law (as did Adam) — yet they sin naturally.
E. LITTLE CHILDREN ARE SUBJECT TO THE PHYSICAL

CONSEQUENCES OF SIN:
“Nevertheless death reigned from Adam to Moses, EVEN OVER THEM that had not
sinned after the similitude of Adam’s transgression...”
F. LITTLE CHILDREN WHO DIE ARE ‘SAFE’ IN JESUS:

See: II Samuel 12:23. In this account, David’s child died shortly after birth.
David, who was a saved man, had the assurance that he would one day see
his son alive in Heaven — demonstrating the fact that infants who die go to
be with the Lord.
God’s mercy makes allowance for this — see: Jonah 4:11.
F. CHILDREN BECOME ACCOUNTABLE FROM THEIR

“YOUTH ON UP:”
See: Genesis 8:21; Matthew 19:20.
As to exactly when this point occurs, the Bible is silent. The “age of
accountability” no doubt varies with each child, and depends to some
degree upon external influences. In godly homes, where the Bible is taught,
this can be at an early age.
1. Youth are Capable of Willful Obedience.

See: Mark 10:20; Ezekiel 4:14.
2. Youth are Capable of Willful Disobedience.

See: Jeremiah 3:25; 22:21; 32:30; II Chronicles 36:9.
3. Youth are Held Accountable for their Conduct.

See: Acts 26:4-5; Ecclesiastes 11:9.
According to Ezekiel 18:2,3, God will not allow children to justify their
sins by blaming their parents.
4. Youth is the Time for Salvation.

See: Ecclesiastes 12:1a; Psalm 71:5 and Hebrews 11:24.
While Christ is able to save sinners of any age up to the point of death,
statistics show that the vast majority of believers are converted to Christ
before the bitterness of life sets in (Ecclesiastes 12:1b).
5. Youth Still Need Guidance and Teaching.

According to Psalm 71:17, youth is a very teachable age.

LECTURE 3
Proverbs 2:17 and Jeremiah 3:4 speak of the “guide” of youth (in the
context of unfaithfulness to God).
6. Youth are Well Able to Make their Lives Count for Christ.
See: Psalm 127:40; 144:12; I Timothy 4:12; II Chronicles 34:1-3;
Jeremiah 1:5-9.
7. Youth are Able to Stand against Evil and the Evil One.
David is a great example — I Samuel 17:33,42,50. See also: I John
2:13-14.
G. ACCOUNTABILITY REQUIRES AN ABILITY TO

UNDERSTAND GOD’S LAW:
“And he read therein before the street that was before the water gate from the
morning until midday, before the men and the women, and THOSE THAT COULD
UNDERSTAND; and the ears of all the people were attentive unto the book of the
law” — Nehemiah 8:2-3.
Note: For a more exhaustive treatment of the Age of Accountability and the
salvation of young children, see Lesson “Y” (Youth) in the ABC’s of
Christian Maturity, Volume II — available from Bible Baptist Church
Publications.

LECTURE 3
STUDY QUESTIONS
Harmartiology — Lecture 1
2. What line of reasoning led to the early heresy of Docetism?
3. What does the Bible mean by the term “flesh” when using it in a spiritual sense?
4. What is the “evolutionist” concept of sin?
5. What is the “Christian Science” viewpoint of sin?
6. What is the common factor in all the false theories of sin?
7. Explain how the responsibility for sin was “passed off” by Adam and Eve.
8. List five things the Bible declares sin to be.

STUDY QUESTIONS
9. In what way does creation testify to the fact of sin?
10. What is the Biblical testimony of men who see themselves in light of the holiness of God?
11. Can a Christian sin? Explain.
12. What is the purpose of the Law?
13. Give a scripture reference proving the universality of sin.

STUDY QUESTIONS
2. What three words are most commonly used in the Bible to denote sin?
3. Define the word “sin.”
4. Define the word “transgression.”
5. Define the word “iniquity.”
6. “Sin is wrongdoing in relation to…
7. “Transgression is wrongdoing in relation to…
8. “Iniquity is wrongdoing in relation to the nature of…

STUDY QUESTIONS
9. List five other Bible terms for sin.
10. Explain, from a Biblical standpoint, the significance of the letter “I” in the middle of the word
“SIN.”

STUDY QUESTIONS
1. Explain how the cross demonstrates God’s utter hatred of sin.
2. Who committed the first sin?
3. How has sin affected the history of man and civilization? What scripture reference addresses
this?
4. Complete the saying: “We are not sinners because ...
5. In what four ways are we sinners?
6. Explain the term “depravity.”
7. Reconcile the fact of man’s depravity with the fact that he can (even in his unregenerate state)
do acts of righteousness.

STUDY QUESTIONS
8. Explain the full meaning of “death” in Romans 6:23.
9. Give a scripture reference showing an unsaved sinner to be already condemned and under
judgment.
10. Give the acrostigram for the word “PERISH.”
11. Give a scripture reference proving the eternal nature of punishment in the Lake of Fire.
12. What does sin do to a man’s character and conduct?
13. What is meant by the “Age of Accountability?”
14. Demonstrate from the scriptures that when an infant dies it is ‘safe’ in the Lord.
15. At what Biblical “age” does God hold a person accountable?

STUDY QUESTIONS
ASSIGNMENT # 6
The Doctrine of Sin
Write a short paper on each of the following. (150- to 300- word answers should be sufficient.)
1. How would you explain “sin” to a lost person? (Give your usual soul winning approach.)
2. Carefully explain the term, “dead in ... sin” — Ephesians 2:1. If a lost man is spiritually
“dead,” how is it possible that he can do righteous acts? Relate your answer to the nature of
fallen man.
3. Carefully explain what the Bible teaches concerning the “Depravity of Man.”
4. Give two scripture references each to show that all men are sinners:
By Birth
By Nature
By Choice
By Deed
5. Explain what is meant by sins of “omission” and “commission.” Give examples and scripture
references.
6. Explain I John 3:9 inasmuch as it relates to sin in the life of a believer.
7. Look up the following scripture passages. Explain how each of these presents a picture of sin.
Numbers 21:5-9.
II Kings 2:19-22.
II Kings 5:1-14.
DUE DATE:

ASSIGNMENT
THE DOCTRINE OF
SALVATION
(Soteriology)
1. Introduction ............................................................................ 451

2. Law and Grace ....................................................................... 457
3. Repentance and Faith .............................................................. 465
4. Regeneration ........................................................................... 475
5. Justification ............................................................................. 481
6. Adoption ................................................................................. 487
7. Election and Predestination ..................................................... 489
8. Sanctification .......................................................................... 505
9. Eternal Security ....................................................................... 515
10. Prayer ..................................................................................... 523
Study Questions ........................................................................... 535
Assignment ................................................................................... 555
INTRODUCTION TO THE DOCTRINE OF
SALVATION
The doctrine of SALVATION is referred to as “soteriology” in theology (Grk.

FTJ0D\", soteria — salvation; 8Ò(@H, logos — expression). The Lord Jesus
Christ is the sum, center, and theme of the Bible: the work of Jesus Christ in
securing our salvation is its great co-theme.
The doctrine of salvation can be likened to a magnificently cut diamond — it is
multifaceted. It may be viewed from various angles — man-ward or God-ward,
each view giving a different perspective of what it means to be saved.
Failure to understand this “diamond” can lead to extreme or one-sided views of

salvation. A notable example of this is the age-old supposed contradiction
between Romans and James in the New Testament — GRACE and WORKS.
“But to him that worketh not, “Even so faith, if it hath not

but believeth on him that ç ???? è works, is dead, being alone.”
justifieth the ungodly, his faith
James 2:17
is counted for righteousness.”
Romans 4:5
ê
“... work out your own salvation with fear
and trembling. For it is God which
worketh in you ...”
Philippians 2:12,13
“For by grace are ye saved through faith

... Not of works, lest any man should
boast. For we are his workmanship,
created in Christ Jesus unto good
works...”
Ephesians 2:8-10
The Doctrine of Salvation Page 451

LECTURE 1
As can be seen, in the Book of Romans the Apostle Paul was speaking of the work
of God’s grace in us — the root; James was looking at another facet of the jewel
and was speaking of the work of God through us (which is the evidence of the
first work!) — the fruit. The passages in Philippians and Ephesians tie the two
thoughts together. See also: II Peter 1:3-9, especially verse 5.
Another example is the on-going debate known in the 5TH century A.D. as the
“Augustinian-Pelagianism controversy” and, after the Protestant Reformation, as
the “Calvinist-Arminian controversy.” This is a hot issue that has been generated
by people rigidly viewing only one side of the jewel of God’s salvation. For this
reason, each ‘side’ can always find scripture to support their contention.
The student is solemnly cautioned against forming any extreme view of the
doctrine of salvation that does not take into account all the scriptures pertaining to
the subject. Balance is important.
I. WHAT IS “SALVATION?”
Theologically, “Salvation denotes the whole process by which man is delivered
from all which would prevent his attaining the highest good that God has prepared
for him.”
In reality, salvation is the actual enjoyment of that good. In this sense, our
salvation is three-fold:
l PAST — we have enjoyed the forgiveness of sin.
l PRESENT — we now enjoy fellowship with God.
l PROSPECT — we shall enjoy forever with God.
Men may be wrong on many matters in scripture and still get to heaven — but if
they are wrong about the way of salvation, certain doom awaits them.
II. FALSE CONCEPTS OF SALVATION

Salvation has always been a cause of conflict — Matthew 10:34-36.
Unscriptural ideas concerning how to be saved have existed since New Testament
times, beginning with the Judaistic legalizers of the first century A.D. — Acts 15:1.
An examination of all the false religions, cults, and much of today’s so-called
Christian thinking shows man’s basic concept of salvation as:
“DO!”
In stark contrast, the Bible clearly says:
“DONE!”
This is the basic conflict.
Sinful human nature naturally seeks to earn salvation through its own merit — just
as Adam and Eve attempted to cover their shame with the works of their own
hands. (Consider the questions asked by sinners in Mark 10:17 and Acts 16:30.)
Page 452 The Doctrine of Salvation

LECTURE 1
The false doctrine of “works salvation” appears in numerous forms, but with a
single underlying aim — man must please God enough to be accepted by Him.
In contemporary Christendom, two of the most prevalent false views are:
A. UNIVERSALISM:
Universalism declares “all men will be saved eventually.” This view is often
expressed by statements such as, “God is too loving to send anyone to
hell,” or, “all men are traveling along different roads, but are heading to the
same place.”
This viewpoint is utterly false. Many scriptures affirm only one way of
Salvation. For example:
John 3:3-5,7 — “Jesus answered and said unto him, Verily, verily, I say unto thee,
Except a man be born again, he cannot see the kingdom of God. Nicodemus saith
unto him, How can a man be born when he is old? can he enter the second time into
his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee,
Except a man be born of water and of the Spirit, he cannot enter into the kingdom of
God ... Marvel not that I said unto thee, Ye must be born again.”
John 14:6 — “Jesus saith unto him, I am the way, the truth, and the life: no man
cometh unto the Father, but by me.”
Acts 4:12 — “Neither is there salvation in any other: for there is none other name
under heaven given among men, whereby we must be saved.”
Isaiah 45:22 — “Look unto me, and be ye saved, all the ends of the earth: for I am
God, and there is none else.”
God does not have one way to save Baptists, another way for Catholics,
and another way for the Hindu. There is only one way any soul can be
saved — by God’s grace through repentance and faith in the Lord Jesus
Christ.
B. BAPTISMAL REGENERATION:
This is a sophisticated “works salvation” doctrine that keeps literally
millions of sinners from ever coming to the knowledge of the truth.
Baptismal regeneration (or “baptismal remission”) teaches baptism to be
the means (or a means) of salvation, or to be a part of the salvation process.
It is a false doctrine practiced by Roman Catholicism and the
Anglican/Episcopalian, Lutheran, and Reformed denominations — in fact
all infant-sprinkling organizations — as well as the Campbellite (Church of
Christ, Disciples, Christian Church) groups.
“Q.—What did Baptism do to you? A.— Baptism removed original sin by
giving me the life of grace. It made me God’s child and a member of His
Church.” (1) “Q.—Why was baptism a new birth for me?” A.—Baptism
was a new birth because it gave me a share in the life of Christ.” (2)
1 The Australian Hierarchy, Catholic Catechism. Book Two. Sydney, Australia: E. J. Dwyer, 1963: pg. 144.
2 Ibid. pd. 147.

LECTURE 1
“Q: What is baptism? A: Baptism is a sacrament, wherein the washing with

water, in the name of the Father, and of the Son, and of the Holy Ghost,
doth signify and seal our ingrafting into Christ, and partaking of the benefits
of the covenant of grace, and our engagement to be the Lord’s.” (3)
“Lutherans believe that, in baptism, a person is born into the Kingdom of
God and becomes an heir of salvation. It is the beginning of a life of faith...”
(4)
A thorough refutation of this heresy will be given under the subject of
Baptism in the Doctrine of the Church (Unit 8, Book IV).
III. THE SUPREME IMPORTANCE OF SALVATION

“Many of us are not deeply convicted about the supreme importance of being
saved. Our careless living and our callous indifference are the results of our
placing too little significance to the salvation of sinners. To the question, ‘Does
salvation really matter?’ many seem to answer, ‘Not very much.’ Does anyone
demand proof? Then go back to your church and put on an evangelistic
campaign. Advertise, hold conferences, talk it up, have prayer meetings, give out
lists of evangelistic possibilities, urge personal work, and see how many of your
members will make any consistent effort to win any soul to Christ. Right in the
middle of your revival some of your best members will attend the theater in your
town more times during your revival than they will attend your services.
Furthermore, many of your people will not attend one service, and such a small
percent will do anything at all for the salvation of the lost that you will come away
from your congregation convinced that the great majority of our people think very
little of the importance of salvation.” (5)
Our salvation is supremely important because:
A. IT IS THE ONLY DELIVERANCE FROM ETERNAL

DEATH:
Salvation is not some decision a person makes to align with a particular
group, nor is it the subscribing to a creed. One does not become a Christian
by joining a church, by natural birth, by baptism, or by the performance of
good deeds — but by the personal act of “fleeing from the wrath to come”
and “calling upon the Name of the Lord Jesus Christ.”
The word “salvation” implies we are saved FROM something.
3 Westminster Shorter Confession. (Bible Presbyterian) www.shortercatechism.com.

4 Luther, Martin. The Small Catechism. (From: Religions in America, pg. 116).
5 Dr. James Overton — quoted in Melton J. H. What the Bible Teaches and Fundamental Baptists
Believe. Springfield, Missouri: Crescendo Publications.

LECTURE 1
B. IT IS THE ONLY GUARANTEE OF ENTRANCE INTO

BLESSEDNESS:
Salvation also means we are saved FOR something. This is the positive
aspect. See: John 3:16. Salvation brings us eternal life.
C. IT IS THE ONLY PREPARATION FOR SERVICE:

See: Ephesians 2:8-10. Saved people are the only ones who can serve the
Lord from the heart. God is never pleased with any other kind of service —
see: Proverbs 15:8; Matthew 7:21-23.
Salvation is the first requirement for membership in a Church (baptism is
the second) — Acts 2:41,47. Christians serve the Lord through His
churches.
D. IT IS THE ONLY WAY TO CHANGE ONE’S LIFE:

Regeneration is a supernatural miracle. It is something only God can do.
Man may enact a reformation of his ways, but only God can provide a
transformation.
Jeremiah 13:23 — “Can the Ethiopian change his skin, or the leopard his spots?”
II Corinthians 5:17,18a — “Therefore if any man be in Christ, he IS a new creature:
old things are passed away; behold, ALL THINGS are become new. And ALL
THINGS are of God, who hath reconciled us to himself by Jesus Christ.”
Titus 3:3-7 — “For we ourselves also were sometimes foolish, disobedient,
deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and
hating one another. But after that the kindness and love of God our Saviour toward
man appeared, Not by works of righteousness which we have done, but according
to his mercy he saved us, by the washing of regeneration, and renewing of the Holy
Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That
being justified by his grace, we should be made heirs according to the hope of
eternal life.”

LECTURE 1
NOTES

LECTURE 1
LAW AND GRACE
No meaningful study of the doctrine of salvation could be undertaken without

careful consideration and understanding of the doctrines of Law and Grace. The
two great divisions of the Word of God are just those — Law and Grace.
Dr. M. R. DeHaan in his book Law or Grace? identified three common errors in
Christendom relating to the Law of God. They are:
l Legalism — the teaching that men are saved through keeping the Law —
see: Acts 15:1,11; Romans 3:28.
l Antinomianism — the idea that men may live their lives however they
wish, for salvation is all of grace — see: Romans 6:1; James 2:24.
l Galatianism — the error that men are saved by grace, but then kept by
obeying the Law — see: Galatians 3:1,3,10.
— LAW —
I. THE “LAW” DEFINED
A law is an unchangeable, unalterable axiom or truth. It is something that always
applies, because it is rooted in divine principles.
The Law of God (as given through Moses, Exodus 19:2,3) is the eternal and
unchangeable rule of His moral government.
A. THE LAW OF GOD IS THE LAW OF MOSES:

See: Luke 2:22-24, where these two terms are used interchangeably. The
law was given by Moses (John 1:17a). It its entirety, the Law contained 613
commandments.
According to Romans 7:14a, the Law is spiritual. This means it is not a
Code of Hammurabi; it is not a Bill of Rights; it is not a human document in
any sense — it is the absolute Word of the Living God.
“And he gave unto Moses, when he had made an end of communing with him upon
mount Sinai, two tables of testimony, tables of stone, written with the finger of God”
— Exodus 31:18.
B. THE LAW OF MOSES CONSISTS OF THREE SECTIONS:
1. The Commandments — Exodus 20:1-17.

This is the moral or CONSCIENCE Law. (This law was already written
in the hearts and consciences of men — Romans 2:15.)

LECTURE 2
2. The Judgments — Exodus 21–24, and primarily Deuteronomy.

This is the CIVIL law — hygiene, human relationships, crimes and
punishments, etc.
3. The Ordinances — Exodus 24–31, and primarily Leviticus.

This is the CEREMONIAL law — offerings, the priesthood, feasts,
sabbaths, etc.
C. THE PERIOD OF LAW WAS OF LIMITED DURATION:

The dispensation of the Law of God had a definite beginning and a definite
ending in relation to its PURPOSE.
1. With Israel, The Mosaic Covenant Was Conditional.

Note the word “if” in Exodus 19:5a.
2. The Law Was Added To Existing Revelation At Mt. Sinai.

Galatians 3:19 says the law was added to what God had already
declared to men. See: Romans 5:13,20.
It did not supersede what God had previously given to man.
3. The Law Was To Extend For A Definite Period.

Note again in Galatians 3:19 the word “till.” See: John 1:17.
D. THE LAW OF GOD IS PERFECT:

“The law of the LORD is perfect...” — Psalm 19:7.
According to Romans 7:12, the Law of God is:
1. Holy.
It is a declaration (in a human dimension) of God’s holiness.
“But thou art holy, O thou that inhabitest the praises of Israel.” — Psalm 22:3.
“But as he which hath called you is holy, so be ye holy in all manner of
conversation; Because it is written, Be ye holy; for I am holy” — I Peter 1:15,16.
2. Just.
God is a just God (John 5:30). Unlike many of man’s laws today, there
is no unjust demand to be found in any law of God.
3. Good.
God’s Law is beneficial. It promises good success — Joshua 1:8. See
also: Proverbs 4:2; I Timothy 1;8a.
If you want to know God’s standard or measure of perfection, look at His

Law!
The Law of the Lord is perfect, but it will not make any man perfect!

LECTURE 2
II. THE PURPOSE OF THE LAW

When we speak of the purpose of the Law, we actually refer to God’s purpose in
giving His Law to man, for the Law itself is eternal. There are four main reasons
why God gave the Law to man:
A. TO DEFINE SIN:
“What shall we say then? Is the law sin? God forbid. Nay, I HAD NOT KNOWN SIN,
BUT BY THE LAW: for I had not known lust, except the law had said, Thou shalt not
covet” — Romans 7:7.
“Was then that which is good made death unto me? God forbid. But sin, THAT IT
MIGHT APPEAR SIN, working death in me by that which is good; that sin BY THE
COMMANDMENT might become exceeding sinful” — Romans 7:13.
The Law was added to reveal sin as a transgression. See: Romans 3:20b;
4:15; 5:13; Galatians 3:19a; I John 3:4.
B. TO DECLARE GUILT:
Although the Law was given specifically to Israel, it was a testimony to the
whole world that even a privileged nation could not be saved by works.
“Now we know that what things soever the law saith, it saith to them who are under
the law: that every mouth may be stopped, and all the world may become GUILTY
before God” — Romans 3:19.
C. TO DRIVE US TO CHRIST:
The Law brings the sinner to the realization of his guilt and the futility of
salvation by works — to the place of calling upon the Name of the Lord.
“Wherefore the law was our schoolmaster TO BRING US UNTO CHRIST, that we
might be justified by faith” — Galatians 3:24.
“For the law made nothing perfect, but the bringing in of a better hope did; by the
which we draw nigh unto God” — Hebrews 7:19.
D. TO DIRECT SOCIETY:
As noted above, the Law has a purpose for man individually. It also has a
place in human society, forming a holy basis for civil and criminal laws that
enable man to govern himself.
“But we know that the law is good, if a man use it lawfully; Knowing this, that the law
is not made for a righteous man, but for the lawless and disobedient, for the ungodly
and for sinners, for unholy and profane, for murderers of fathers and murderers of
mothers, for manslayers, For whoremongers, for them that defile themselves with
mankind, for menstealers, for liars, for perjured persons, and if there be any other
thing that is contrary to sound doctrine” — I Timothy 1:8-10.
The purpose of was to place before man God’s absolute standard of

righteousness and holiness, and to legally settle the fact that he is indeed a sinner.
The Law was never meant to save anyone — it was a way of life, not a way to life!
Old Testament saints were not saved by keeping the commandments (an
impossibility). They were saved by faith in the promises of God — which the
ceremonial Law foreshadowed. See: Hebrews 11:13,39.

LECTURE 2
The fact that the Law cannot save anyone is not a weakness of the Law, but a
weakness of the flesh (man himself). The problem is with man — Romans 8:3a.
“The Law commands, But gives me neither feet nor hands!”
III. THE LAW AND EVANGELISM

Understanding the purpose and intent of the Law provides an effective tool for a
soul winner. When Paul preached to the Jews (who knew the Law), he began with
the known (Abraham and Hebrew history), pointed out the broken Law, then
preached Christ — e.g., Acts 13:14-40. When he preached to the heathen, Paul
began with creation (because God’s Law is written on man’s conscience —
Romans 2:14-16), then Christ — e.g., Acts 17:18-31; 14:14-17.
A lot of what passes off for evangelism today is basically a “self-improvement”
gospel. Before a man can be saved, he must see his lost condition before a holy
God. The Law is God’s way of showing him this, and how lost he really is. The
Commandments will lead a soul to the conclusion of Romans 3:10,23.
The way that the Lord Jesus Christ dealt with the rich, young ruler provides a great
soul winning model — Matthew 19:16-22; Luke 18:18-24. Christ first challenged
the man with those commandments pertaining to his relationship with man. After
the young man responded with “all these things have I kept from my youth up,”
the Lord zeroed in on the real issue — money was his god; he had broken the very
first commandment! The Law produces conviction. The following example can
be used with James 2:10.
Have you loved “the Lord thy God with

ALL thy heart, and with ALL thy soul,
“Thou shalt have no other gods before
I and with ALL thy mind” ALL your
me.”
days?
“Thou shalt not make unto thee any Have you ever concocted a god of
graven image...”
II your own IMAGination?
“Thou shalt not take the name of the Have you ever prayed a meaningless
LORD thy God in vain.”
III prayer? (Matthew 6:7.)
Have you always honored and obeyed

“Honour thy father and thy mother” V your parents?
Have you ever been very angry with

“Thou shalt not kill.” VI someone? (Matthew 5:21,22.)
Have you ever lusted after a woman?

“Thou shalt not commit adultery.” VII (Matthew 5:28.)
Have you ever stolen from someone?

“Thou shalt not steal.” VIII (Malachi 3:8.)
“Thou shalt not bear false witness...” IX Have you ever told a lie?
Have you ever wanted something that

“Thou shalt not covet...” X is not yours? Have you gone into deep
debt just to get something?

LECTURE 2
— GRACE —
IV. GRACE DEFINED

As noted in previous studies, grace is the unmerited favor of God shown to the
sinner. God’s Riches At Christ’s Expense.
In the matter of salvation, Grace is the undeserved kindness God shows to the
sinner in declaring him just.
V. LAW AND GRACE CONTRASTED
LAW GRACE
Prohibits man’s approach to God — Invites man to approach God —
Exodus 19:12,13. Matthew 11:28; Hebrews 4:16.
Condemns the sinner. Redeems the sinner
Says, “Do, and live.” Says, “Done!”
Says, “Try.” Says, “It is finished” — John 19:30c.
Curses the sinner. Blesses the believer.
Slays the sinner. Saves the sinner.
Shuts every mouth. Opens every mouth in praise.
Condemns the best of men. Saves the worst of men.
Says, “Pay what you owe.” Says, “It is paid in full!”
“The wages of sin is death.” “The gift of God is eternal life.”
“The soul that sinneth, it shall die.” Believe and live.
Reveals man’s sin. Atones for man’s sin.
Gives knowledge of sin. Provides redemption from sin.
Given by Moses. Comes through Christ.
Demands obedience. Gives power to obey.
Written on stone. Written on hearts.
Done away with in Christ. Abides forever.
Puts man under bondage Sets a soul at liberty
Engenders fear. Brings peace and confidence.
The sheep dies for the shepherd. Shepherd dies for the sheep.
“A better thing the Gospel brings: It bids me fly, and gives me wings!”

LECTURE 2
VI. THE CHRISTIAN AND THE LAW

How should a Christian live in relation to the Law? This is a troubling question for
many. The Bible declares that a Christian is delivered from the law — Romans
7:6; is dead to the law — Romans 7:4; is redeemed from the curse of the law —
Galatians 3:19; and is not under law, but under grace — Romans 6:14,15.
Yet the Word of God also declares that a Christian should live a holy life. The
question is, HOW? In reference to the Law? By legal observance?
Note the following:
A. HOLY LIVING IS THE PRODUCT OF GRACE:

See: Titus 2:11,12.
If a Christian lives a holy life because he is seeking favor with God,
something is wrong. The work of God’s saving grace in the heart of a
believer produces holy living — it is a matter of want to, not have to.
The Law cannot justify; neither can it sanctify. The Law shows us that we
are unholy but it cannot make us holy. The KEY to living the Christian life is
found at Mount Calvary, not at Mount Sinai — Romans 6; Galatians 2:20.
According to Colossians 2:6:
l Salvation — “As ye have therefore received Christ...” [How? by faith!]
l Sanctification — “... so [in the same way, by faith] walk ye in Him.”
B. CHRISTIANS ARE UNDER A NEW LAW:

The law for the Christian is the “Law of Christ” — also called the “Law of
Love” — see: John 15:10,12; Galatians 5:14; 6:2; James 1:25; I John
3:22,23.
DeHaan gives a fitting illustration:
“Imagine a man employing a servant. To avoid any trouble or
misunderstanding, certain rules and conditions must be agreed upon. The
employer hands to his prospective employee a manual in which the
relationships of employer and servant are set out ... Failure to abide by the
rules will break the contract, and the employee will either go on strike, or
the boss will fire him, as the case may be. The servant is under law. Now let
us suppose this employee is a young lady, and in the course of events the
boss, a bachelor, falls in love with his servant. Finally they decide to marry,
and they become husband and wife. She quits her job (not her work) and
they move into their new home. The very moment she becomes the wife,
she ceases to be a servant. She is no longer under rules, regulations, and
laws. She is not handed an employee’s manual to tell her what is expected
as a wife. She is in love with her husband, and now she does as much, and
even far more, to please her husband as when he was her boss.
She is no longer under law; she does not punch a clock; she has no set of
rules to observe; she is free to spend all her time pleasing her husband. No
demands are made upon her, for she already anticipates her husband’s

LECTURE 2
wishes. She is no more a servant, no more under laws, rules and

regulations. But this does not make her careless and say, ‘now that I am not
any more under law I can do as I please.’ Ah, no! She is under the law of
love.” (1)
VII. LIBERTY AND LEGALISM

Over recent years the word “legalism” has come to be used in a derogatory way
against many pastors and Baptist churches who take a clear stand for holy living
and, in particular, for setting forth standards in Christian conduct and service.
A. LEGALISM — The True and the False:
1. What Legalism Is.

As already noted, legalism is the addition of law keeping (works) to the
Gospel of grace. True legalism “frustrates” the grace of God — i.e., the
two do not mix — Galatians 2:21. Any teaching which adds to the
Gospel is another gospel — Galatians 1:6-9.
Examples of this are seen in:
a. Baptismal Regeneration = FAITH + BAPTISM
b. Catholicism = FAITH + SACRAMENTS
c. Pentecostalism = FAITH + HOLY GHOST ‘BAPTISM’
d. Seventh-Day Adventism = FAITH + SABBATH KEEPING
e. Holiness Groups = FAITH + HOLDING OUT FAITHFUL
etc.
2. What Legalism Is Not.
a. It Is Not Holy Living.
See: I Peter 1:13-16; II Peter 1:1-9; II Corinthians 6:14-7:1.
b. It Is Not Asking Women To Wear Modest, Feminine Apparel.
See: I Timothy 2:9; I Peter 3:2-5; Deuteronomy 22:5; Isaiah 47:2,3.
c. It Is Not Asking Men To Be Masculine In Appearance.
d. It Is Not Preaching Against Movie Theaters And TV.
See: Psalm 101:3.
Bible-believing Baptists are often accused of being modern-day Pharisees

because of their stand for truth in areas of ecclesiastical and personal
separation. However, there is a great difference between a real
Bible-believer and a Pharisee. The Pharisees loved tradition over truth
1 DeHaan, M. R. Law Or Grace? Grand Rapids, Michigan: Zondervan: pp.132,133.

LECTURE 2
(Matthew 15:1-9), and were in fact Bible-rejecters (John 8:47). They were
self-righteous (Luke 18:9-14) hypocrites (Matthew 23:3,13,14). They were
zealous, but only in their man-made religion — Matthew 23:14,15,23;
Philippians 3:6. (2)
B. LIBERTY — The True and the False:

The word “liberty” means freedom. The child of God enjoys the blessing of
Christian liberty — Galatians 5:1.
1. What Christian Liberty Is.

True liberty comes from the Word of God — John 8:32 — and gives the
believer:
a. Freedom To Obey The Commands Of Christ.
See: Psalm 119:44,45.
True freedom only exists when boundaries are well defined.
b. Freedom From The Dominion Of Sin.
See: Romans 6:11-14.
Only a ‘free man’ has the liberty to choose to yield to God.
Freedom from sin does not mean “sinless perfection” or the
eradication of the old nature. It is not a case of, “I would sin but
cannot;” but rather, “I can sin but will not.”
c. Freedom To Serve The Lord.
See: Romans 6:22.
2. What Christian Liberty Is Not.

a. It Is Not Freedom To Sin — Romans 6:1,2.
Liberty does not mean LICENSE — I Peter 2:16; II Peter 2:19.
b. It Is Not Freedom To Do As One Pleases.
See: Galatians 5:13.
c. It Is Not Freedom From Responsibility.
The Christian is responsible for:
i. What he KNOWS — scholarship.
ii. What he HAS — stewardship.
iii. What he DOES — service.
2 For a full study on this subject, see Lesson “L” in the ABC’s of Christian Maturity.

LECTURE 2
REPENTANCE AND FAITH
Repentance and faith belong to the human side of salvation in that they are man’s
response to the preaching of the Word of God. They are two sides of the same
coin.
Repentance is the negative aspect of that response — a turning from sin; faith is
the positive aspect — a turning to Christ. The Gospel invokes both in a saving
response to God. Gospel preaching ought to seek both in the lives of men.
l Acts 20:21 — repentance toward God AND faith toward Christ.

l Hebrews 6:1 — repentance from dead works AND faith toward God.
l Mark 1:15 — repent AND believe.
l Acts 26:20 — repent AND turn to God.
— REPENTANCE —
I. THE PLACE OF REPENTANCE IN THE WORD OF GOD
Repentance is an integral part of the Gospel message. It was the message of the
very first Gospel preacher, John the Baptist — Matthew 3:1,2,8; it was preached
by the Saviour Himself — Matthew 4:17; and by the apostles — Mark 6:12; Acts
2:38; 3:19; 26:20.
Repentance is the “kernel” of the Great Commission — compare Mark 16:15
(preach the Gospel) with Luke 24:47 (preach repentance). A gospel message
cannot be complete without a call for true repentance. Today’s “easy-prayerism”
and Hollywood-style ‘Christianity’ lays little (if any) stress upon this aspect.
Hence we have the sad spectacle of professions without possession.
A. GOD COUNTS REPENTANCE IMPORTANT:

Acts 17:30 — “And the times of this ignorance God winked at; but now commandeth
all men every where to repent.”
II Peter 3:9 — “The Lord is not slack concerning his promise, as some men count
slackness; but is longsuffering to us-ward, not willing that any should perish, but that
all should come to repentance.”
See also: Matthew 9:13; Luke 15:7,10.

LECTURE 3
B. SALVATION DEPENDS ON REPENTANCE:

Luke 13:3,5 — “I tell you, Nay: but, except ye repent, ye shall all likewise perish ... I
tell you, Nay: but, except ye repent, ye shall all likewise perish.”
James 5:20 — “Let him know, that he which converteth the sinner FROM the error of
his way shall save a soul from death, and shall hide a multitude of sins.”
II. THE MEANING OF “REPENTANCE”

The word “repent” or “repentance” occurs 112 times in the Word of God. Any
true definition of repentance must come from its Biblical usage, not historical
incidents. Since the word is not always used in connection with sin and salvation
(e.g. in Genesis 6:6,7; Exodus 32:12,14; Jeremiah 15:6; etc.), its basic definition
cannot embrace those terms.
A. REPENTANCE INVOLVES A CHANGE OF MIND:

The main Greek word translated ‘repentance’ (:,J"-<@XT, metanoeo)
literally means “a change of mind.” This change of mind necessarily
involves a change of action.
Repentance is a change of mind resulting in a change

of action.
This definition of repentance agrees with all the Biblical examples,

including the repentance of God. For example:
l Exodus 13:17b — “repent and return.”
l I Kings 8:47,47 — “we have sinned ... and ... return.”
l Revelation 2:5 — “repent and do the first works.”
l Ezekiel 14:6 — “repent and turn.” (Also: 18:30.)
l Matthew 3:8 — “bring forth fruits meet for repentance.”
l Acts 26:20 — “do works meet for repentance.”
l Nineveh’s repentance — Matthew 12:41; Jonah 3:5-8.
l Nebuchadnezzar’s repentance — Daniel 4:27-37.
l The Prodigal’s repentance — Luke 15:11-24.
l The Thessalonians’ repentance — I Thessalonians 1:9; 2:14.
Repentance for the remission of sins (i.e. salvation) essentially involves a
change in our attitude about:
1. Sin.
Whereas in the past the sinner would live in sin, often enjoying its
pleasures — he would now see it in all its ugliness and hideousness, as
God sees it. He now hates and detests sin — Psalm 97:10a; has a real
sorrow over sins committed — Psalm 38:18; and a broken heart
because of his sinfulness — Psalm 51:17.

LECTURE 3
2. God.
Whereas once the sinner despised God, or had little regard for the work
of Christ, he now sees Christ as his only hope for salvation.
B. REPENTANCE IS NOT REMORSE:

People often associate repentance with acts such as uncontrollable
weeping and outward shows of sorrow. This may not necessarily indicate
true repentance.
True Bible repentance may or may not involve an outward show of
emotions — but it always involves a change of heart, a change of mind, a
change of attitude, and a resultant change of action. See: Matthew 21:29.
Many times people evidence a “sorrow at being caught” — a regret over the
consequences of sin. This is not repentance, but remorse.
II Corinthians 7:10 distinguishes true and false repentance:
l REPENTANCE = Godly sorrow

l REMORSE = Worldly sorrow
Hebrews 12:17 is one of the most misinterpreted scriptures on the subject
of repentance. The common explanation is that Esau wanted to, or tried to,
repent, but either could not or would not. (This fits with the Calvinistic error
of having God dispense repentance and salvation to some, withholding it
from others.) Interpreting scripture with scripture, however, gives a
different story — one that shows repentance to be a change of mind
resulting in a change of action. Read: Genesis 27:30-38.
1. Esau Found No Place Of Repentance.

Esau did not want to repent — he was profane (Hebrews 12:16)! He
wanted his father to repent — i.e., to change his mind with respect to
the blessing, thereby changing his actions and blessing him instead of
Jacob. He found no place of repentance in his father’s heart.
2. Though He Sought It Carefully With Tears.

See: Genesis 27:34,38. Unfortunately, Esau’s tears were those of
regret and remorse.
III. THE WORK OF GOD IN REPENTANCE

Man will not naturally repent. It is the Holy Spirit Who works in the heart of man
to produce conviction of sin. God grants repentance in the sense of the gracious
operation of His Spirit through the teaching of truth (II Timothy 2:25).
Declarations of God giving repentance to Israel (Acts 5:31) and granting
repentance to the Gentiles (Acts 11:18) refer to the historic entrance of the Gospel
and the opening of the door of faith to these ethnic groups.

LECTURE 3
A. THE MEANS OF REPENTANCE:

Repentance is accomplished through various means:
1. Through The Preaching Of The Word Of God.

This is the primary means by which God brings man to the place of
repentance. It is the Word of God that best reveals to man his true
condition and the folly of sin. The Bible will bring a man to the
realization of God’s holiness and his own sinfulness — Acts 2:37-40.
2. Through The Goodness Of God.

Romans 2:4 — “Or despisest thou the riches of his goodness and forbearance
and longsuffering; not knowing that the goodness of God leadeth thee to
repentance?”
3. Through Chastisement And Church Discipline.

See: II Corinthians 7:8-11; Revelation 3:19.
Christians and churches need to repent too!
B. THE PATH OF REPENTANCE:

The following diagram shows the pathway of repentance:
PREACHING & TEACHING

Luke 24:47 – Acts 20:21 – II Timothy 2:25
CONVICTION GOODNESS
John 16:8-11 – Acts 2:37 Romans 2:4
REPENTANCE
Attitude Act Affirmation

ê ê ê
godly sorrow turning from sin works, fruit
II Corinthians 7:10 Hebrews 6:1 Acts 26:20
IV. THE FRUITS OF REPENTANCE

While repentance is an inward action, it has outward results. John the Baptist
would not baptize anyone unless they showed “fruits [evidence] meet for
repentance” — Matthew 3:8.
The outward results of true Bible repentance are:
A. A CONFESSION OF SIN TO GOD:

See: Psalm 32:3-5; Matthew 3:6b; Luke 18:13.

LECTURE 3
B. A CONFESSION OF FAULTS TO MAN:

See: Luke 19:8,9; James 5:16.
C. A FORSAKING OF SIN:
See: Proverbs 28:13; I Peter 3:10,11.
V. THE RESULTS OF REPENTANCE
A. JOY IN HEAVEN — Luke 15:7,10.
B. PARDON AND FORGIVENESS — Isaiah 55:7.
C. THE GIFT OF THE HOLY SPIRIT (Salvation) — Acts 2:38.
D. BLESSING, MERCY, AND PROSPERITY — Proverbs 28:13.
E. LIFE — Psalm 34:18; Isaiah 66:2; Ezekiel 18:21.
F. ANSWERED PRAYER — II Chronicles 7:14. (1)
1 For a full treatment of the subject of Repentance, see lesson “R” in the ABC’s of Christian Maturity.

LECTURE 3
— FAITH —
VI. THE PLACE OF FAITH IN THE WORD OF GOD

Faith is the “operative” word in the Christian’s life. The “just [saved] shall live by
faith” — Romans 1:17; II Corinthians 5:7.
A study of the Bible shows that we are saved through faith — Ephesians 2:8; we
live by faith — Galatians 2:20; and we are kept through faith — I Peter 1:5.
The word faith is also used in connection with the whole body of scriptural
doctrine — expressed as “the faith” — Jude 3.
VII. THE MEANING OF FAITH

The Biblical definition of faith is given in Hebrews 11:1.
“Now faith is the substance of things hoped for, the evidence of things not seen.”
Faith is:
F — forgetting
A — all
I — impossibilities, and
T — trusting
H — Him
A. FAITH IS NOT MERE MENTAL ASSENT:

A belief in something is not in and of itself faith. A person may believe all
the fundamental doctrines of the Word of God and still be lost (James
2:19). Such ‘belief’ is static — real faith is active.
Note: A man may believe a certain chair will comfortably support him —
that’s mental assent. Until he puts that belief to the test and actually
sits on the chair he has not exercised faith.
Note: This fact is the general thrust of James chapter 2. A faith which is
not active is dead — James 2:17. “Faith without an ACT is not a
fact!”
B. FAITH IS NOT FOOLISHNESS:

Faith is not a “leap in the dark.” It is based upon facts. It is actually a “leap
in the Book!”
Faith means to believe the facts and to act upon them.
Faith is the “substance” of things hoped for (Hebrews 11:1). It is
substantial because we have it in writing.

LECTURE 3
What is it that we hope for? Answer: Eternal life — Titus 1:2. Notice that
our hope is certain and sure because it is based upon the Word of God (not
the word of man)! Believing God’s Word is the ‘smartest’ thing we can do.
C. FAITH IS NOT FEELINGS:

Many today want to “feel” saved, and seek a religious experience. This is
not faith because it seeks to rest in the tangible — not in the things hoped
for.
God’s way in salvation (and the Christian life) has always been...
FACT FAITH FEELINGS

Acts 8:35-39 — “Then Philip opened his mouth, and began at the same scripture,
and preached unto him Jesus [FACT]. And as they went on their way, they came
unto a certain water: and the eunuch said, See, here is water; what doth hinder me
to be baptized? And Philip said, If thou believest with all thine heart, thou mayest.
And he answered and said, I believe that Jesus Christ is the Son of God [FAITH].
And he commanded the chariot to stand still: and they went down both into the
water, both Philip and the eunuch; and he baptized him. And when they were come
up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw
him no more: and he went on his way rejoicing [FEELING].
D. FAITH IS NOT EMBRACING A CREED:

No one is saved because they can say, “I belong to a certain faith.”
E. FAITH IS BELIEVING GOD’S WORD AND ACTING

UPON IT:
Faith is the “evidence” of things not seen (Hebrews 11:1). What is it that
we have not seen? We have not seen:
1. The Creation Of The World.
No man was present when the “Sons of God shouted for joy” — Job
38:4-7. The Bible is all the evidence we have of the fact of God’s
creative acts.
See also: Hebrews 11:3.
2. The Cross Of Calvary.

None of the Galatians were present to witness the crucifixion of Christ,
yet through Paul’s preaching it was evidenced.
Galatians 3:1 — “O foolish Galatians, who hath bewitched you, that ye should
not obey the truth, before whose eyes Jesus Christ hath been evidently set
forth, crucified among you?”
Note: John 20:29.
3. The New Jerusalem — Revelation 21.

etc.

LECTURE 3
Why, then, do we believe these things are so? Because God said it, and
faith believes that what He says (the Word of God) is so. This is why the
starting point of faith is Hebrews 11:6b — “...for he that cometh to God
must believe that He is...” If a man can believe there is an all-powerful,
all-present, all-knowing, all-wise God — he’ll have no trouble believing
anything He says.
“Faith is believing God’s Word and acting upon it.”

â â
James 2:20 James 2:19
VIII. THE NATURE OF SAVING FAITH

The faith that saves is a personal appropriation of the work of Jesus Christ. This
involves four things:
A. KNOWLEDGE:
Knowledge must come first. To be saved, we must KNOW that Christ died
for our sins and that His blood will stand as complete payment for that sin
— Psalm 9:10a. This knowledge comes from the Word of God, which is the
BASIS of our faith — Romans 10:14,17.
However, knowledge alone is not sufficient — II Peter 2:21.
B. ASSENT:
This is the acknowledgment of the truth of God’s Word — e.g. Matthew
16:16. “I know what the Bible says, and I believe it is so.”
Nevertheless, mental assent is not enough — Mark 12:28-34.
C. CONVICTION:
This is the persuasion that the facts assented to will achieve what they
claim. “I know what the Bible says, I believe it is so, and I am persuaded
that if I do what it says God will do what He says.”
Yet, even conviction is insufficient to save — Luke 18:23-26; Acts 24:25.
D. APPROPRIATION:
This means to act upon the knowledge assented to.
Faith is the consent of the will to the assent of the understanding and the
conviction of the heart.
l Knowledge affirms the fact of things.
l Assent accepts the surety of things.
l Conviction agrees to the reality of things.
l Appropriation actuates the surrender to these things.

LECTURE 3
F “I read in the Bible that Christ died for sinners” — that’s knowledge.
F “I understand and believe it to be so that Christ will be accepted by God

as payment for my sin” — that’s assent.
F “I am persuaded that if I trust Christ I will be saved” — that’s conviction.
F “I now act upon these facts and accept or trust Christ personally as my
Saviour as payment to God for my sin” — that’s appropriation.
Note: II Timothy 1:12

“I know...”
“...whom I have believed...”
“...and am persuaded...”
“...which I have committed...”
Unfortunately, many today do not take the vital fourth step of appropriation.
Thus the distance between heaven and hell may be measured as about 15" — the
distance from the head to the heart.
IX. THE IMPORTANCE OF FAITH
A. IT IS THE ONLY WAY TO PLEASE GOD:

Hebrews 11:6 — “But without faith it is impossible to please him: for he that cometh
to God must believe that he is, and that he is a rewarder of them that diligently seek
him.”
Hebrews 4:2. — “For unto us was the gospel preached, as well as unto them: but the
word preached did not profit them, not being mixed with faith in them that heard it.”
B. IT IS THE ONLY WAY A MAN CAN BE SAVED:

John 3:36 — “He that believeth on the Son hath everlasting life: and he that
believeth not the Son shall not see life; but the wrath of God abideth on him.”
Romans 1:17 — “For therein is the righteousness of God revealed from faith to faith:
as it is written, The just shall live by faith.”
Ephesians 2:8,9 — “For by grace are ye saved through faith; and that not of
yourselves: it is the gift of God: Not of works, lest any man should boast.”
C. IT IS THE ONLY WAY TO LIVE VICTORIOUSLY:

I John 5:4b — “...and this is the victory that overcometh the world, even our faith.”
I Peter 5:9a — “Whom resist stedfast in the faith...”
DOCTRINAL VERSE MEMORIZATION: #19 II Corinthians 7:10.
DOCTRINAL VERSE MEMORIZATION: #20 Hebrews 11:6.
DOCTRINAL VERSE MEMORIZATION: #21 Ephesians 2:8,9.

LECTURE 3
NOTES

LECTURE 3
REGENERATION
Regeneration refers to the work of God that takes place in an individual when he
or she is born again through believing the Gospel of the Lord Jesus Christ.
The word “regeneration” is only found twice in our English Bible — Matthew
19:28; Titus 3:5. It is synonymous with the new birth.
l “Generation” = birth, creation

l “RE-generation” = born again
Regeneration is necessary because the heart of man is irremediable — Jeremiah
17:9; Psalm 14:2,3; Romans 8:7; etc. Man cannot change his heart (Jeremiah
13:23; Job 14:4), and even if he could, what he actually needs is a new heart —
Ezekiel 18:31; 36:26; Psalm 51:10.
I. THE SOURCE OF THE NEW BIRTH
A. IT IS ENTIRELY OF GOD:
John 1:13 teaches we are born “of God.” The act of regeneration is
supernatural. Man cannot create life; nor can he create eternal life! He is
incapable of regenerating himself.
B. IT IS A SOVEREIGN ACT OF GOD:

James 1:18 — “Of his own will begat he us with the word of truth, that we should be a
kind of firstfruits of his creatures.”
God’s sovereign will (duly expressed in His Word) is to save all who believe
on His Son.
C. IT IS WROUGHT BY THE SPIRIT OF GOD:

Titus 3:5 — “Not by works of righteousness which we have done, but according to
his mercy he saved us, by the washing of regeneration, and renewing of the Holy
Ghost.”
John 3:5,6 states that we must be born of water and of the Spirit. There are
two possible interpretations as to what is meant by being “born of water:”
1. It Refers To The Word Of God.

Water is used as a symbol of the Word — Ephesians 5:26; I Peter 1:23,
and salvation comes by hearing the Word of God (Romans 10:17).
2. It Refers To The Physical Birth.

This interpretation best fits the context.

LECTURE 4
a. That which is born of flesh is flesh — water birth (natural).

b. That which is born of Spirit is spirit — new birth (spiritual).
“If you’re born once, you’ll die twice — but if you’re born twice, you
can only die once!”
II. THE NATURE OF THE NEW BIRTH

Regeneration is defined as “the gracious ‘quickening’ work of the Holy Spirit
whereby He imparts the divine nature and life to the spirit of man.”
It is accomplished through the Word of God and brings about a reversal in man’s
attitude toward God and sin. It is an instantaneous and eternal change.
The act of regeneration involves two things:
A. A PARTAKING OF THE DIVINE NATURE — II Peter 1:4.

Regeneration is truly a supernatural miracle — man plays no part. When
man believes, God performs the work.
See: II Corinthians 3:18; Ephesians 4:24; Hebrews 12:10; I John 3:2.
It is the miracle of life — eternal life.
In natural generation, life is communicated from the natural parents to the
child. In regeneration, life is communicated from the Heavenly Father to
the child of God.
l First Birth è human nature
l Second Birth è Divine nature
With both births, the child has absolutely nothing to do with the process.
Furthermore, there must be:
A WOMB — The human heart
A SEED — The Word of God
A CONCEPTION — The Spirit’s quickening
A BIRTH — Regeneration
1. It Is A Spiritual Quickening — Ephesians 2:1,5.

Natural man’s spirit is dead (separated from God).
2. It Is A New Creation — II Corinthians 5:17; Ephesians 2:10.

God does not seek to “re-work” the old man. “That which is flesh is
flesh!” See: Romans 7:18.
a
3. It Is A New Life — Colossians 3:4 .
The New Birth is not the transformation of the sinner’s old life — it is the
imparting of a brand new life. This life is symbolized by the union
between the vine and its branches — John 15:1-10.

LECTURE 4
B. A NEW RELATIONSHIP WITH GOD:

Regeneration means:
1. The Believer Is IN Christ.

See: John 14:20; Romans 8:1,2; I Corinthians 6:15-20; Ephesians
1:4; 2:13; II Corinthians 5:17; Colossians 3:3.
2. Christ Is In The Believer.
See: John 6:56; 14:20,23; Romans 8:9,10; Galatians 2:20; I John
4:16.
3. The Believer Is In The Family Of God.
See: John 1:12,13; Galatians 3:26-29.
4. The Believer Is In The Kingdom Of God.

See: John 3:3-5; Colossians 1:13.
III. FALSE NOTIONS OF THE NEW BIRTH
A. THE NEW BIRTH IS NOT A REFORMATION:

“Turning over a new leaf” and living a better life is not regeneration. “Men’s
reforms are like lopping off branches of the evil tree, while the poisonous
root, from which other branches will spring, is not only unharmed, but
cherished and assiduously cultivated.” (1)
Consider the following examples:
1. Nicodemus.
In John 3:1-12, we see that Nicodemus had:
a. Religion — he was a Pharisee.
b. Riches — his position in society makes that probable.
c. Respect — he was a ruler of the Jews, a member of the venerated
Sanhedrin.
For all these endearing qualities, Nicodemus needed an inward change

that only Christ could effect.
2. Saul Of Tarsus.
By his own testimony in Philippians 3:5-7, Saul had the following
qualities he could boast about:
1 Taylor, E. G. in Baptist Doctrines (Charles Jenkins, Editor): Watertown, Wisconsin: Baptist Heritage Press
(1989 reprint of 1890 essay collection): pp. 528,9.

LECTURE 4
a. Ritual — “circumcised the eighth day.”

b. Relationship — “of the stock of Israel” (cf. Matthew 3:9).
c. Respectability — “of the tribe of Benjamin” (the one tribe that
remained faithful to Judah during the divided kingdom).
d. Race — “an Hebrew of the Hebrews” (i.e., not a Hellenist Jew).
e. Religion — “a Pharisee.”
f. Reputation — “concerning zeal, persecuting the church.”
g. Righteousness — “blameless” (this was a self-righteousness).
Nevertheless he went on to say “what things were gain to me, I counted

loss for Christ” — see: verses 7-9.
B. THE NEW BIRTH IS NOT A RITUAL:

Many religious groups teach regeneration is found through the observance
of religious ceremonies and ordinances. The most blatant form of this
falsehood is “baptismal regeneration” or “baptismal remission.” This is the
teaching that the waters of baptism somehow wash away sin. Several
scriptures are used to support this belief, notably:
l John 3:5; Titus 3:5.
l Mark 16:16.
l Acts 22:16.
l Acts 2:38.
l I Peter 3:21.
Every Baptist must be able to skillfully and convincingly answer the
erroneous suppositions based on these scriptures. [See: Unit 8, where they will be
dealt with.]
There are three points with which we would answer these false teachers:
1. The answer of common sense — how can outward water remove

inward sin?
2. The answer of symbol — that which baptism pictures is what saves!
3. The answer of silence — many other scriptures relating to salvation

never mention baptism.
C. THE NEW BIRTH IS NOT AN INTELLECTUAL ASSENT:
1. The Pharisees gave intellectual assent to the truth (they were

orthodox), but they were unregenerate — Matthew 23: 28,33.
2. The Gospel is foolishness to the intellect — I Corinthians 1:18-24.

LECTURE 4
IV. THE RESULTS OF REGENERATION
A. A CHANGED LIFE — II Corinthians 5:17.

“Therefore if any man be in Christ, he is a new creature: old things are passed away;
behold, all things are become new.”
B. A DIVINE SONSHIP — John 1:12,13.

“But as many as received him, to them gave he power to become the SONS OF
GOD, even to them that believe on his name: Which were BORN, not of blood, nor
of the will of the flesh, nor of the will of man, but OF GOD.”
C. A VICTORY OVER THE WORLD — I John 5:4.

“For whatsoever is born of God overcometh the world: and this is the victory that
overcometh the world, even our faith.”
D. A CHANGED ATTITUDE TOWARD SIN — I John 3:4,9.

“Whosoever committeth sin transgresseth also the law: for sin is the transgression
of the law ... Whosoever is born of God doth not commit sin; for his seed remaineth
in him: and he cannot sin, because he is born of God.”
E. A NEW LOVE — I John 3:14.

“We know that we have passed from death unto life, because we love the brethren.
He that loveth not his brother abideth in death.”
DOCTRINAL VERSE MEMORIZATION: #22 John 3:7

LECTURE 4
NOTES

LECTURE 4
JUSTIFICATION
Justification is a legal term, and the doctrine of Justification is that facet of the
“diamond of salvation” that deals with man’s guilt before the Judge of all the earth
(Genesis 18:25). It has to do with a man’s standing before God, not his state.
(Sanctification is that aspect of salvation that deals with a believer’s state.)
I. THE MEANING OF JUSTIFICATION

Justification is the act of God whereby a saved person is declared to be cleared of
all blame, to be freed from every charge.
“Justification is that instantaneous, everlasting, gracious, free, judicial act of God,
whereby, on account of the merit of Christ’s blood and righteousness, a repentant,
believing sinner is freed from the penalty of the law, restored to God’s favor, and
considered as possessing the imputed righteousness of Jesus Christ; by virtue of
all which he receives adoption as a son.” (1)
Justification does not declare the sinner ‘not guilty,’ but “as-not-guilty.” The act
does not make one righteous, but declares one to be righteous in God’s sight.
JUSTIFIED = “Just–if–I’d never sinned”
Such an act of God is contrary to human thought. In a court of law, man will justify
the innocent only on the ground of merit — but God justifies the guilty on the
ground of Christ’s atonement.
Romans 8:33 — “It is God that justifieth.”
Where man cannot both forgive and justify, God can — because on the cross His
Son not only bore the punishment for our sins, but also the judgment for our sins.
The believer is never again judged for his sins. His sins were judged in the Saviour
on the cross — his sins (past, present, and future) were imputed to the Saviour,
and Christ is accounted to the believer as Righteousness.
II Corinthians 5:21 — “For he hath made him to be sin for us, who knew no sin; that we
might be made the righteousness of God in him.”
Justification is a once-only act. We are justified in the sight of God forever. The
believer may need to be forgiven as a child of the Father, but he can never again
be arraigned as a criminal before the Judge.
Justification is the act of a judge — Forgiveness is the act of a parent.
1 Simmons, T. P. A Systematic Study of Bible Doctrine. Tampa, Florida: T. P. Simmons Memorial

Foundation, 1996: pg. 305.

LECTURE 5
II. THE MEANS OF JUSTIFICATION

In order to be justified before God, we must come on His terms.
A. JUSTIFICATION IS NOT ON THE GROUNDS OF

WORKS:
We stand before God already proven guilty, and no man is able to justify
himself. No man can give a satisfactory reason why he should be allowed to
have eternal life.
Romans 3:20 — “Therefore by the deeds of the law there shall no flesh be justified in
his sight: for by the law is the knowledge of sin.”
B. JUSTIFICATION IS THROUGH THE MERITS OF JESUS

CHRIST:
Romans 3:24-26 — “Being justified freely by his grace through the redemption that
is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his
blood, to declare his righteousness for the remission of sins that are past, through
the forbearance of God; To declare, I say, at this time his righteousness: that he
might be just, and the justifier of him which believeth in Jesus.”
It is Christ’s death and resurrection that are the grounds of our justification:
Acts 13:38,39 — “Be it known unto you therefore, men and brethren, that through
this man is preached unto you the forgiveness of sins: And by him all that believe
are justified from all things, from which ye could not be justified by the law of Moses.”
Romans 4:25 — “Who was delivered for our offences, and was raised again for our
justification.”
Romans 5:9 — “Much more then, being now justified by his blood, we shall be saved
from wrath through him.”
Our Heavenly “court” record reads like this:
NAME: Robert John Sargent

CHARGE: Sin
VERDICT: Guilty
SENTENCE: Death
EXECUTED: Passover Eve, 29 A.D.
C. JUSTIFICATION IS BY GRACE:
While the atonement of Christ is the grounds of our justification, the love,
grace, and mercy of God is its cause.
Romans 3:24 — “Being justified freely by his grace through the redemption that is in
Christ Jesus.”
Romans 5:8 — “But God commendeth his love toward us, in that, while we were yet
sinners, Christ died for us.”
Ephesians 2:4-6 — “But God, who is rich in mercy, for his great love wherewith he
loved us, Even when we were dead in sins, hath quickened us together with Christ,

LECTURE 5
(by grace ye are saved;) And hath raised us up together, and made us sit together in
heavenly places in Christ Jesus.”
If we received what we deserve — if we asked for justice — we would

immediately be consigned to Hell and/or the Lake of Fire.
D. JUSTIFICATION IS THROUGH FAITH:

We must come by faith to be saved. Faith is the acceptance of God’s
declared method of justification (the blood of Christ), and our acting upon
it. Faith appropriates what grace provides.
Romans 1:17 — “For therein is the righteousness of God revealed from faith to faith:
as it is written, The JUST shall live by FAITH.”
Romans 3:28 — “Therefore we conclude that a man is JUSTIFIED by FAITH without
the deeds of the law.”
Romans 4:5 — “But to him that worketh not, but BELIEVETH on him that
JUSTIFIETH the ungodly, his FAITH is counted for righteousness.”
Romans 5:1 — “Therefore being JUSTIFIED by FAITH, we have peace with God
through our Lord Jesus Christ.”
Because we are justified by faith, there can be no boasting — Romans 3:27.
III. THE NATURE OF JUSTIFICATION
A. IT IS INSTANTANEOUS:
Justification is a judicial act, not a process.
Luke 18:14 — “I tell you, this man went down to his house justified...”
“The justification of the believer is always put in the past tense. There is not
in all the Bible the slightest hint of a continuous process in Justification.” (2)
B. IT IS ETERNAL:
Once acquitted in a court of law, a man cannot be tried for the same crime
again. The believer “shall not come [again] into condemnation” (John
5:24). No one can “lay anything to the charge of God’s elect” (Romans
8:33).
IV. THE RESULTS OF JUSTIFICATION
A. PEACE WITH GOD:

Romans 5:1 — “Therefore being JUSTIFIED by faith, we have PEACE with God
through our Lord Jesus Christ.”
Romans 5:10 — “For if, when we were enemies, we were reconciled to God by the
death of his Son, much more, being reconciled, we shall be saved by his life.”
The war is over. See: Ephesians 2:15,16; Colossians 1:20.
2 Ibid. pg. 309.

LECTURE 5
B. NO MORE CONDEMNATION:
Romans 8:1 — “There is therefore now no condemnation to them which are in Christ
Jesus, who walk not after the flesh, but after the Spirit.”
C. NO MORE INCRIMINATION:
Romans 8:33,34 — “Who shall lay any thing to the charge of God’s elect? It is God
that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is
risen again, who is even at the right hand of God...”
D. THE REMISSION OF SINS:

Acts 13:38,39 — “Be it known unto you therefore, men and brethren, that through
this man is preached unto you the forgiveness of sins: And by him all that believe
are justified from all things, from which ye could not be justified by the law of Moses.”
This includes the removal of its guilt and penalty.
E. A RECKONED (IMPUTED) RIGHTEOUSNESS:

Romans 5:18,19 — “Therefore as by the offence of one judgment came upon all
men to condemnation; even so BY THE RIGHTEOUSNESS OF ONE the free gift
came upon all men unto justification of life. For as by one man’s disobedience many
were made sinners, so BY THE OBEDIENCE OF ONE shall many be made
righteous.”
I Corinthians 1:30 — “But of him are ye in Christ Jesus, who of God is MADE UNTO
US wisdom, and righteousness, and sanctification, and redemption.”
II Corinthians 5:21 — “For he hath made him to be sin for us, who knew no sin; that
WE MIGHT BE MADE THE RIGHTEOUSNESS OF GOD IN HIM.”
Philippians 3:9 — “And be found in him, not having mine own righteousness, which
is of the law, but that which is through the faith of Christ, the righteousness which is
of God by faith.”
James 2:23 — “...Abraham believed God, and it was imputed unto him for
righteousness: and he was called the Friend of God.”
When God looks at the believer IN Christ, He only sees Jesus Christ — thus
the believer is seen as absolutely righteous in God’s judicial sight.
See also: Romans 3:22; 4:3-6; 10:4.
F. AN ASSURANCE OF GLORIFICATION:
Romans 5:2 — “By whom also we have access by faith into this grace wherein we
stand, and rejoice in hope of the glory of God.”
Romans 8:30 — “Moreover whom he did predestinate, them he also called: and
whom he called, them he also justified: and whom he justified, them he also
glorified.”
G. ETERNAL LIFE:
Titus 3:7 — “That being justified by his grace, we should be made heirs according to
the hope of eternal life.”
H. GOOD WORKS:
James 2:14,24 — “What doth it profit, my brethren, though a man say he hath faith,
and have not works? can faith save him? ... Ye see then how that by works a man is
justified, and not by faith only.”

LECTURE 5
I. FREEDOM FROM THE LAW:
1. The Believer Is No Longer Under The Law Of Moses.

See: Romans 6:4; 10:4; I Corinthians 9:21.
a. He is free from its penalty — Christ paid that!
See: Galatians 3:13.
b. He is free from its power — the indwelling Spirit sees to that!
See: Romans 7:4-6; 8:2,4; Galatians 5:18.
2. The Believer Is Now Under The Law Of Christ.

See: John 14:15; I John 2:3,4.
This is the Law of Love.
DOCTRINAL VERSE MEMORIZATION: #23 Romans 5:1

LECTURE 5
NOTES

LECTURE 5
ADOPTION
The Biblical doctrine of Adoption contradicts the false notion of the “Universal
Fatherhood of God.” There is an essential need to be brought into the family of
God for Him to be our Father. (“Ye are of your father, the Devil,” said Jesus to the
unsaved Pharisees — John 8:44. See also: Ephesians 2:2-3; I John 3:10.) We
cannot be “unborn” from Satan’s family; therefore we have to be transferred from
our old family to God’s family.
When a person is saved, he does not become a servant, but a SON. He or she is
adopted into the family of the Heavenly Father, given legal status as a son (or
daughter), made an heir of God and a joint-heir with the Lord Jesus Christ.
Adoption is the culmination of justification — it, too, is a legal term. “Christ took
our place; therefore, when we believe on Him, we take His place as a son.” (1)
I. THE MEANING OF “ADOPTION”

Adoption means to legally make a child one’s own who is by birth the child of
another. The Greek word translated “adoption” (LÊ@2,FÊ", huiothesia) means
the “placing as a son.”
The custom of adoption in Biblical times formally and legally placed the child in
the position of a legal son and gave to him all the rights and privileges of a son. He
was recognized as an heir by law.
In the New Testament, the term has reference to that aspect of salvation that
elevates the sinner to the privileges of sonship. In Christ, we are not only made
God’s children in character (the divine nature) through regeneration, but we are
made God’s children in invested privilege through adoption. “We became sons
experientially by regeneration; but legally by adoption.” (2)
“But when the fulness of the time was come, God sent forth his Son, made of a woman,
made under the law, To redeem them that were under the law, that we might receive the
adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into
your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a
son, then an heir of God through Christ” — Galatians 4:4-7.
The account of the “prodigal son” in Luke 15:22 describes the blessing of
adoption. Galatians 4:1-5 likens adoption to the attaining of adulthood with all its
status.
1 Simmons, T. P. A Systematic Study of Bible Doctrine. Tampa, Florida: T. P. Simmons Memorial

Foundation, 1996: pg. 311.
2 Ibid.

LECTURE 6
II. THE MANNER OF “ADOPTION”
A. THE ADOPTION IS CONVEYED IMMEDIATELY:

There is no waiting — adoption is the present standing of every believer.
John 1:12 — “But as many as received him, to them gave he power to become the
sons of God, even to them that believe on his name.”
Galatians 3:26 — “For ye ARE all the children of God by faith in Christ Jesus.”
I John 3:2 — “Beloved, NOW are we the sons of God...”
B. THE FULL REALIZATION OF OUR ADOPTION OCCURS

AT THE RESURRECTION:
Most of the things the father has prepared for His children will not be
possessed until Heaven is reached — Romans 8:18.
Romans 8:23 — “And not only they, but ourselves also, which have the firstfruits of
the Spirit, even we ourselves groan within ourselves, WAITING for the adoption, to
wit, the redemption of our body.”
I John 3:1-3 — “Behold, what manner of love the Father hath bestowed upon us,
that we should be called the sons of God: therefore the world knoweth us not,
because it knew him not. Beloved, now are we the sons of God, and it DOTH NOT
YET APPEAR what we shall be: but we know that, when he shall appear, we shall be
like him; for we shall see him as he is...”
III. THE MIRACLE OF “ADOPTION”

The privilege of adoption is that the believer has everything that Christ possesses.
Some of the blessings of adoption are:
A. A FAMILY NAME — Ephesians 3:14,15; I John 3:1.
B. A FAMILY LIKENESS — Romans 8:29.
C. A FAMILY NATURE — II Peter 1:4.
D. A FAMILY LOVE — John 13:35; I John 3:14.
E. A FILIAL SPIRIT — Romans 8:15.
F. A FATHERLY CARE — Luke 12:27-32; Romans 8:15.
G. A FATHERLY COMFORT — Isaiah 66:13; II Corinthians 1:4.
H. A FATHER’S CHASTISEMENT—Hebrews 12:5-11.
I. A FULL INHERITANCE — Romans 8:17; I Peter 1:3-5.

LECTURE 6
ELECTION AND PREDESTINATION
There has hardly been a more torrid battlefield in the annals of Christian theology
than the issue of election and predestination. It has divided Christians since the
days of Augustine and Pelagius; it has divided Baptist churches and religious
denominations since the Reformation; in fact, it has even divided countries!
These are sensitive doctrines among many Baptists. In Great Britain, the “Baptist
Union” of 1891 was a union of General (Arminian) Baptists and Particular
(Calvinistic) Baptists — two groups that are divergent on this issue.
A great deal of damage to the cause of Jesus Christ has been done through the
man-made philosophy (Colossians 2:8) of Calvinism, especially in the area of
missions and soul winning. For example, when William Carey presented to a
group of Particular Baptists his burning desire to take the Gospel to the heathen,
he was told, “Young man, sit down, sit down. When God pleases to convert the
heathen, He’ll do it without consulting you or me.”
This lecture deals with the Biblical teaching on these great subjects.
I. THE DOCTRINE OF ELECTION
A. THE MEANING OF ELECTION:

The word ‘election’ (or ‘elect’) means “chosen,” “to choose,” “called,” or
“to call.” We use this word in a political sense — elections are held to
choose certain men to fill legislative positions.
B. THE BIBLICAL USE OF THE WORD “ELECTION:”

The Biblical usage defines the Biblical definition — which is not likely to be
the theological definition held by many.
The Bible uses this word in several ways:
1. In The CORPORATE Sense — relating to a body of people.

a. The Nation of Israel.
Many scriptures refer to the nation of Israel as “God’s elect,” or
God’s “chosen people.” For example:
Deuteronomy 4:37 — “And because he loved thy fathers, therefore he
CHOSE their seed after them, and brought thee out in his sight with his
mighty power out of Egypt.”
Deuteronomy 7:6-8 — “For thou art an holy people unto the LORD thy God:
the LORD thy God hath CHOSEN thee to be a special people unto himself,
above all people that are upon the face of the earth. The LORD did not set
his love upon you, nor CHOOSE you, because ye were more in number
than any people; for ye were the fewest of all people: But because the LORD
loved you, and because he would keep the oath which he had sworn unto

LECTURE 7
your fathers, hath the LORD brought you out with a mighty hand, and
redeemed you out of the house of bondmen, from the hand of Pharaoh
king of Egypt.”
Isaiah 45:4 — “For Jacob my servant’s sake, and ISRAEL MINE ELECT, I
have even CALLED thee by thy name...”
Isaiah 65:9,22 — “And I will bring forth a seed out of Jacob, and out of
Judah an inheritor of my mountains: and MINE ELECT shall inherit it, and
my servants shall dwell there ... They shall not build, and another inhabit;
they shall not plant, and another eat: for as the days of a tree are the days
of my people, and MINE ELECT shall long enjoy the work of their hands.”
Matthew 24:22,24,31 — “And except those days should be shortened,
there should no flesh be saved: but for the ELECT’S sake those days shall
be shortened ... For there shall arise false Christs, and false prophets, and
shall show great signs and wonders; insomuch that, if it were possible,
they shall deceive the very ELECT ... And he shall send his angels with a
great sound of a trumpet, and they shall gather together his ELECT from
the four winds, from one end of heaven to the other.”
II Timothy 2:10 — “Therefore I endure all things for the ELECT’S sakes,
that they may also obtain the salvation which is in Christ Jesus with eternal
glory.”
It is important to note from Romans 11:28 that salvation through

the Gospel and election are two different things!
b. A Host of Angels.
I Timothy 5:21 — “I charge thee before God, and the Lord Jesus Christ, and
the ELECT ANGELS, that thou observe these things ...”
c. The Kingdom of God.

I Peter 2:9,10 — “But ye are a CHOSEN generation, a royal priesthood, an
holy nation, a peculiar people...”
2. In The PERSONAL Sense — relating to individuals.

a. The Lord Jesus Christ is God’s Elect.
Isaiah 42:1 — “Behold my servant, whom I uphold; MINE ELECT, in whom
my soul delighteth; I have put my spirit upon him: he shall bring forth
judgment to the Gentiles.”
Matthew 12:18 — “Behold my servant, whom I have CHOSEN; my
beloved, in whom my soul is well pleased: I will put my spirit upon him, and
he shall show judgment to the Gentiles.”
I Peter 2:6 — “...Behold, I lay in Sion a chief corner stone, ELECT,
precious: and he that believeth on HIM shall not be confounded.”
b. Believers are God’s Elect.

Romans 8:33 — “Who shall lay any thing to the charge of GOD’S ELECT?
I Corinthians 1:26-28 — “For ye see your CALLING, brethren, how that not
many wise men after the flesh, not many mighty, not many noble, are
CALLED: But God hath CHOSEN the foolish things of the world to
confound the wise; and God hath CHOSEN the weak things of the world to
confound the things which are mighty; And base things of the world, and
things which are despised, hath God CHOSEN, yea, and things which are
not, to bring to nought things that are.”
Colossians 3:12 — “Put on therefore, as the ELECT OF GOD, holy and
beloved, bowels of mercies, kindness, humbleness of mind, meekness,
longsuffering.”

LECTURE 7
I Thessalonians 1:4 — “Knowing, brethren beloved, your ELECTION of

God.”
James 2:5 — “Hearken, my beloved brethren, Hath not God CHOSEN the
poor of this world rich in faith, and heirs of the kingdom which he hath
promised to them that love him?”
I Peter 1:2 — “Elect according to the foreknowledge of God the Father...”
Revelations 17:14 — “These shall make war with the Lamb, and the Lamb
shall overcome them: for he is Lord of lords, and King of kings: and they
that are with him are CALLED, and CHOSEN, and faithful.”
c. Various Individuals — chosen for service.

i. Moses — Psalm 106:23.
ii. Levites — Deuteronomy 18:5; II Chronicles 29:11.
iii. Judah — Psalm 78:67,68.
iv. Saul — I Samuel 10:24.
v. David — II Samuel 6:21; II Chronicles 6:6; Psalm 78:70.
vi. The Apostles — John 6:70; 13:18.
vii. Christ’s Disciples — John 15:16,19.
viii. Paul — Acts 9:15; Galatians 1:15.
ix. Evangelists — Acts 13:2.
d. Various Places — e.g. II Chronicles 6:6.
C. THE BASIS OF GOD’S ELECTION:
1. God’s Foreknowledge.
Election is according to the foreknowledge of God — I Peter 1:2.
Because God is omniscient, He knew from eternity past what will come
to pass. He knew all who would trust His Son for salvation. He knew
what Israel would do before He chose them as a special nation.
The term, “elect according to the foreknowledge of God” should be
cross referenced with Ephesians 1:4 — “He hath chosen us in Him
before the foundation of the world.”
The Bible also teaches that the Lord Jesus Christ was “slain from
[before] the foundation of the world” — I Peter 1:20; Revelation 13:8.
In eternity past, a sovereign God chose (elected) to do the following:
l He elected to send His only begotten Son into the world to
die for the sins of the world.
l He elected to save any and all who would put their faith and
trust in His Son, the Lord Jesus Christ.

LECTURE 7
That’s what God elected! What He didn’t do is chose between

individuals — arbitrarily choosing to save some and to reject others.
In His omniscience God foreknew man would willfully sin, so He
determined there and then to send His Son into the world at an
appointed time to die for sinners. In the infinite mind of God, before the
world was even called into existence, His Son was already crucified,
the plan of salvation was already in place (Titus 1:2), and believers
were already in Christ!
God’s foreknowledge does not engender a fatalistic concept of things
or negate man’s free will — the Lord Jesus Christ willingly laid down
His life, John 10:18; Matthew 26:53 — and man too must choose to
accept or reject Christ as Saviour.
Since God knew in eternity past that I would trust His Son, in that sense
He chose me as one of His own at that time.
2. God’s Calling.
The expression, “for many are called, but few are chosen,” is found in
Matthew 20:16 and Matthew 22:14.
a. The context of Matthew 20:16 is a parable of service — not
salvation.
b. The context of Matthew 22:14 is a parable of salvation — not
service.
In each case we clearly note that the “call” was issued to all, but was
effective only to those who accepted the invitation.
This is a vital point to note — God’s call to salvation is universal —
Acts 2:39; I Corinthians 1:24.
(By the same token, God’s call to the work is issued to all Christians.)
3. God’s Grace.
Just as Israel had no claim to become God’s chosen people —
Deuteronomy 7:6-8 — so we as Christians have no claim or merit of
our own to become God’s people, I Peter 2:9,10.
Note: Ephesians 2:8,9. The ‘gift of God’ is not faith, but salvation.
Eternal life through Jesus Christ is God’s gift — Romans 6:23.
It cannot be earned. Faith is not a meritorious work of man.
“The free act of God in bestowing salvation is grace: the free
act of man in accepting it is faith.” (Gladden)
D. THE MANNER OF GOD’S ELECTION:

We must acknowledge the sovereignty of God in election. That is, God will
choose who and what He alone wants — without any outside or mitigating
circumstances. This fact is evident in the example of God choosing Israel in
Romans 9, see: verses 11-18.

LECTURE 7
When God says, “I will have mercy on whom I will have mercy,” that is His
prerogative.
This does not mean that God chooses between individuals when it comes
to salvation. God desires to save all men (I Timothy 2:4; II Peter 3:9), and
through the death of His Son has provided for the salvation of all men
(John 3:16).
What it does mean insofar as salvation is concerned is that He has chosen
to save all who put their faith and trust in His Son. (Hypothetically, God
could have sovereignly elected to save only those over six feet in height, or
those with brown skin, etc. That’s what a sovereign can do!)
Consider some of the proof texts offered to support the notion that God
chooses between individuals in the matter of salvation:
1. II Thessalonians 2:13.
The phrase, “chosen you to salvation” has often been used to teach that
God chooses between individuals. However, the context of this verse
shows God is addressing believers only, and is contrasting the ‘end of
the way’ for both unbelievers (verse 12) and believers (verse 14b). This
passage explains how is a man “chosen” to salvation — through the
Spirit, the truth, and the Gospel. The fact is all who place their faith in
Jesus Christ are chosen unto salvation.
2. Romans 9.
This chapter has long been a favorite of those who believe God
chooses between individuals in the matter of salvation. However, note
the following:
a. The chapter concerns itself with Israel as a nation.
The chapter’s theme is basically an enlargement of what John the
Baptist preached in Matthew 3:9,10.
b. The chapter begins a new section in the Book of Romans.
It deals with the setting aside of Israel nationally (not individually)
by God, and His turning to the Gentiles.
Romans 11 concludes this section, and Romans 11:28 clearly
demonstrates election is a separate matter from salvation.
c. Even IF applied to salvation, this chapter teaches:
i. That God saves whom He will — i.e. all who trust Christ
(verse 15).
ii. That salvation is not of blood [line] — verses 6-11.
iii. That salvation is not of the will of the flesh — verse 16.
iv. That salvation is not of the will of man — verse 12.
The will of man would dictate that Esau (the first born) be
the heir. God said otherwise. Even if this were applied to

LECTURE 7
personal salvation, it would simply teach that our eternal

destiny is not based upon human merit.
d. Pharaoh was not predestined to Hell by God’s choosing.
See: verses 17,18.
At this point of time, Pharaoh had already rejected God — Exodus
1:22; 5:2 — and verse 22 tells us he had been the subject of God’s
longsuffering. The fact is, Pharaoh first hardened his heart before
God hardened it — Exodus 7:3.
II. THE DOCTRINE OF PREDESTINATION

The general misunderstanding about predestination arises from a
misunderstanding about the timing of the act of predestinating. The teachings of
Calvinism would fix the predestination at the time of the natural birth: the Word of
God connects it with the spiritual birth. This makes a great deal of difference.
Predestination does not apply to the lost, but to the saved! Man is NOT
predestined to be saved — rather, the believer is predestined to receive the
benefits of salvation.
A. John 1:12:
“But as many as received him, to them gave he power to become the sons of God,
even to them that believe on his name.”
Note the order: We receive Christ — we are given sonship.
B. Ephesians 1:5:
“Having predestinated us UNTO the adoption of children by Jesus Christ to himself,
according to the good pleasure of his will...”
We are not predestined to salvation, but to sonship.
C. Ephesians 1:11:
“In whom also we have obtained an inheritance, being predestinated according to
the purpose of him who worketh all things after the counsel of his own will...”
Every believer is predestined to an inheritance — I Peter 1:4.
D. Romans 8:29:
“For whom he did foreknow, he also did predestinate TO be conformed to the image
of his Son, that he might be the firstborn among many brethren.”
We are not predestined to be saved — we are predestined to be conformed

to the image of Christ.
None of these scriptures even hint that God has predetermined who can and who
cannot be saved. What they do tell us is that before the foundation of the world,
God in His divine counsel determined that all who would accept Christ as Saviour
would receive the benefits of salvation.

LECTURE 7
(God could have predestined all who would believe on His Son to [for example]
become angels — but He [sovereignly] chose otherwise.)
For example, consider Solomon. Upon taking his first gasp of God’s air he was
predestined to become the king of Israel — I Chronicles 22:9,10; 29:1. Solomon
was a prince for many years. He was not the King — but he would be one day. In
the meantime, he enjoyed many privileges of his position, such as wealth, title,
and great respect.
When we are born into God’s family, we are immediately predestined to many
glorious things. Some things we immediately enjoy, such as forgiveness, peace,
co-suffering with Christ, justification, etc. We are also predestined to some things
we have yet to receive, such as our heavenly mansion, our glorification, etc.
It is the Christian who has been predestined. In this light, we may also safely
conclude that one who remains in unbelief and Christ-rejection is predestined to
spend eternity in a sinner’s hell.
III. THE ERROR OF CALVINISM

Calvinism is a religious philosophy that emphasizes the sovereignty of God and
which, in doing so, argues that in salvation it would be unthinkable and
impossible for a sovereign God to be frustrated by the stubborn will of a finite
creature. [See: Unit 2]
The outcome of this logic is the teaching or implication that some men are
predestined to be saved, and others are predestined to be lost. This is a wicked
and unscriptural teaching.
A. THE DEFINITION OF CALVINISM:

In the area of salvation, Calvinism is generally summarized by the so-called
“Five Points” — usually expressed by the acrostic, ‘TULIP.’
T — T otal Depravity
U — U nconditional Election
L — L imited Atonement
I — I rresistible Grace
P — P erseverance Of The Saints
1. The Meaning Of “Total Depravity.”
Calvinists teach that the unsaved man is in such bondage to Satan he
has absolutely no free will, and is completely incapable of responding
to God. In other words, a sinner cannot repent unless God overpowers
him.
Response: Scriptural admonitions calling on man to repent and turn to
the Lord (e.g. Isaiah 1:18; 45:22; 55:6; Jeremiah 29:13; Matthew
11:28-30; Mark 1:15; Acts 17:30; etc.) when in fact he cannot, make
the Lord to be a taunting and mocking God. “If what is commanded be

LECTURE 7
not in the power of every one, all the numberless exhortations in the
Scriptures, and also all the promises, threatenings, expostulations,
reproofs, asseverations, benedictions and maledictions, together with
all the forms of precepts, must of necessity stand coldly useless.” (1)
2. The Meaning Of “Unconditional Election .”

This is the teaching that, because man is incapable of coming to Christ,
God sovereignly acts in man’s behalf, opening his heart and granting
him repentance and faith. A man is chosen to be saved without
reference to his ‘want to,’ and will be saved regardless of his will or
actions.
Response: In Ephesians 2:8, it is salvation — not faith — that is the gift
of God. That is a grammatical fact.
3. The Meaning Of “Limited Atonement.”

“Five-point” Calvinists hold that the atoning death of the Lord Jesus
Christ was only for the elect — not all men. (Four-point Calvinists hold
to the Biblical truth that Christ died for all.)
4. The Meaning Of “Irresistible Grace.”

This is the teaching that a man will be saved regardless — IF he is one of
God’s elect. If God has predestined a soul to be saved, he will be saved.
Note, however, Matthew 23:37 — “ye would not,” not, ‘ye could not!’
John 5:40 — “And ye WILL NOT come to me, that ye might have life.”
Response: “Whosoever will” — Revelation 22:17. Note also Acts 7:51.

Men can (and do) resist and reject the grace of God — Proverbs
1:24,25.
Calvinists cite certain proof texts for this position. For example:
a. John 6:37-47.
This passage has been used to teach irresistible grace:
l verse 37 — “All that the Father giveth me SHALL come...”
l verse 44 — “No man can come ... EXCEPT the Father ...
draw...”
To this we reply:
i. verse 37 goes on to say: “...and him that cometh...”
ii. verse 40 declares: “...every one which seeth the Son, and
believeth...”
1 Desiderius Erasmus in his debate with Luther. Luther, M. The Bondage of the Will. Grand Rapids,
Michigan: Baker, 1976: pg. 174.

LECTURE 7
iii. How does God draw men? Answer: John 12:32.

iv. Compare the passage with John 3:14-16 & Galatians 3:1.
b. Philippians 2:12,13.
Some see the doctrine of irresistible grace in the words: “...it is God
which worketh in you both to will and do of his good pleasure.”
The obvious reply to that is that the passage is not addressed to a
lost man, but to one already saved — Hebrews 13:21.
5. The Meaning Of The “Perseverance Of The Saints.”

Calvinism holds that the elect will, by virtue of their salvation, persevere
to the end, and that the identifying mark of one who has been
predestined to be saved is his perseverance in the things of God.
It is important to note that perseverance is not the same as
preservation. Perseverance is a human work — preservation (eternal
security) is a divine work.
Again, the Calvinist logic is perverted: the only assurance a Calvinist
has of his salvation is that he is one of the elect; the only way he can
know if he is one of the elect is by his persevering in holiness! This
quickly leads to works-salvation — perhaps not in theory, but certainly
in practice (as history has demonstrated, vis-à-vis, the Puritans)!
Most Calvinists believe that a man who professes to be a Christian yet
does not live a life of holiness and obedience to Christ cannot, in fact,
be truly one of God’s elect. This error goes hand-in-hand with a form
of “Lordship Salvation,” teaching, “the signature of saving faith is
surrender to the lordship of Jesus Christ.” (2)
Lordship Salvation of this sort denies the reality of scriptures such as
Matthew 26:56c; John 6:66; I Corinthians 3:1 and I Timothy 1:6,19;
5:8; 6:10; etc., and comes close to teaching one must actually maintain
his salvation by works. There is a balance that must be maintained.
The growth principle (I Peter 2:2; II Peter 3:18) and the flesh principle
(Romans 7:18) must be taken into account, along with the call for
believers to surrender their all to the Lord (Romans 12:1,2). There is a
difference between salvation and discipleship. Salvation is through
believing (Romans 1:16; 4:5); discipleship is through submission to the
Lordship of Christ — Luke 14:26,27,33; John 13:13,17; 14:15; etc.
B. THE DANGERS OF CALVINISM:

John Calvin (1509-1564 A.D.) was no friend of Baptists — his doctrines of
salvation are also no friend of Bible-believing Baptists. It is one of the most
deadening teachings in existence, and the student is warned to be very
wary of the terminology and teachings of this philosophy.
2 MacArthur, J. F. The Gospel According to Jesus. Grand Rapids, Michigan: Zondervan, 1988: pg. 209.

LECTURE 7
There are seven major dangers with Calvinism:
1. Calvinism Destroys Missionary And Soul Winning Endeavor.

This is the logical outcome of Calvinism. If the destiny of all souls has
been pre-determined, why bother with all the expense and effort of
trying to win the unsaved? If ‘unconditional election’ guarantees the
salvation of all those predestined to be saved, what difference does it
make if we speak to men about Christ or not? Furthermore, since we
have no way of knowing which men are the elect, we can never say
assuredly to anyone, “Christ died for you” — since He may not have;
neither should we declare carte blanche, “God loves you!”
Another outcome of this kind of reasoning is that since it is impossible
that the salvation of the elect should fail to come to pass, then the
means to that end (missionaries, evangelists, soul winners, etc.) is also
irresistible. Thus there can never be a shortage of missionaries or soul
winners, and a Christian who never attempts to win a soul to Christ can
say, “No one is going to miss Heaven because I did not witness.”
Thus Calvinism not only ruins evangelism but also relieves the
Christian of any responsibility.
The Bible instructs the Lord’s churches and individual believers who
make up those churches to preach the Gospel to “every creature.” —
Mark 16:15. Thus Calvinism misses God’s supreme purpose in history
(although many Calvinists do seek to follow the Great Commission).
2. Calvinism Wrests The Scriptures.

The doctrines of Calvinism begin with a philosophical position, and
force the scriptures to fit. The reverse is what should take place. It is
highly dangerous to base any doctrine upon selected texts rather than
inductive Bible study.
Calvinistic philosophy ignores the teaching of “whosoever will” —
rejecting it as a work that negates all God has done. This thinking
results from confusing the means (personal faith in Christ) with the
grounds (the gracious work of Christ) of salvation.
3. Calvinism Easily Leads To Extremes And Other Heresy.

a. Most Calvinists also embrace a “Covenant Theology” — a basis for
amillennialism and infant “baptism.”
b. The so-called “Hard Shell” (anti-missionary) ‘Baptists’ are
hyper-Calvinists.
c. The logic of Calvinism can lead to antinomianism.
d. The logic of Calvinism also leads to “fatalism.”
e. The Calvinistic concept of perseverance accommodates the notion
of salvation being a process rather than an instantaneous event,

LECTURE 7
because it usually takes considerable time for someone to live up to

God’s expectations of holiness.
Many raised in Calvinist religious organizations have a personal
testimony along the lines of, “I don’t know exactly when I became a
Christian, “ or “I’ve always been a Christian.”
4. Calvinism Is A Doctrine Which Promotes Spiritual Pride.

Being one of the “elect” — chosen of God to be saved — is an elitist
doctrine.
Calvinism has a strong appeal to the scholarly intellect, and its
adherents are often men of high degree.
Erroneous notions of Lordship Salvation produce a dangerous
judgmental spirit. Those whose lives do not ‘measure up’ are often
written off as unsaved.
5. Calvinism Slights The Character Of God.

No Calvinist can answer the questions, “Why did God chose
unconditionally from among the mass of humanity only the elect? Why
did God elect less than all? What is the reason for Him doing so, since
the Bible gives no information about it?”
The usual response is that God has both a revealed will and a secret
will. When asked how we know God has these secret wise and holy
reasons, the answer comes back, “Because He wouldn’t act as He did if
He didn’t have them.” This is circuitous reasoning.
Many Calvinists will affirm that God would have all men to be saved,
and that He stretches out His hand to all — but then turn around and
say He has a hidden purpose which is contrary to this, the actual result
being that He is leading only some to Himself. One Calvinist put it this
way: “Whosoever will, may come; Whosoever may, will come; and
whosoever will not, cannot come!?!”
Pink said, “The Holy Spirit does something more in each of God’s elect
than He does in the non-elect.” (3)
This makes God to be a hypocrite and a respecter of persons!
When God sovereignly chooses to save a wicked sinner, yet (by virtue
of His ‘non-election’) consigns an equally wicked sinner to Hell, He is
patently unfair — infinitely and eternally worse than a father who plays
favorites with his children.
Calvinism makes God to be unjust!
Calvinism also calls into question God’s love for the world. His love, it
is contended, is not general and indiscriminate — directed to all men,
but peculiar to His ‘elect.’
3 Pink, A. W. The Sovereignty of God. pg.128.

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Pink said, “That God loves everybody, is, we may say, quite a modern
belief... To tell the Christ-rejecter that God loves him is to cauterize his
conscience.... The fact is, that the love of God is a truth for saints only...
there is far too much presenting of Christ to sinners today.” (4)
Calvinism logically concludes that God hates sinners. To this kind of
thinking, John 3:16 must read: “For God so loved the elect...”
6. Calvinism Makes God To Be The Author Of Sin.

Sin originated, under God’s permissive will, in the free action of man.
The logic of Calvinistic philosophy — absolute determinism — makes
God the efficient cause of sin in the universe. Calvinists believe that
God has foreordained whatsoever comes to pass, thus He
foreordained the fall of man through Adam, which therefore was in a
certain sense necessary! This is exactly what Adam and Eve attempted
in the Garden — to throw the blame for their sin on others, including
God!
There is something terribly wrong with any understanding of the
‘sovereignty’ of God that makes Him to be the cause of sin.
7. Calvinism Undermines Human Responsibility.

Any denial of the ‘free will’ of man is a denial of human responsibility. If
man is not a free moral agent, then he cannot be held responsible for his
sins. It is easy to see how such an unscriptural logic leads to fatalism or
antinomianism. Calvinism appeals to the natural man — usually the
very religious natural man.
Again, the student is warned of the dangers of this man-made philosophy

that appeals to selected scriptures and oft-confusing logic. A true Calvinist
often uses a lot of double-talk to escape the reality of the conclusions to his
logic, and most Calvinists are adept at using ‘great swelling’ theological
terms to overcome the Bible believer.
4 Ibid. pp. 200,201.

LECTURE 7
IV. THE DOCTRINE OF FREE WILL

The fact that man has a volitional likeness to his Maker — a will — has already
been studied under the Doctrine of Man.
In the matter of salvation, the scriptures clearly teach that each man has a free will
to either choose or reject Christ.
A. GOD’S WILL:
1. It Is God’s Will That ALL Men Would Be Saved.

Matthew 18:14 — “Even so it is not the will of your Father which is in heaven,
that ONE of these little ones should perish.”
I Timothy 2:4 — “Who will have ALL men to be saved, and to come unto the
knowledge of the truth.”
II Peter 3:9 — “The Lord is not slack concerning his promise, as some men
count slackness; but is longsuffering to us-ward, not willing that ANY should
perish, but that ALL should come to repentance.”
2. It Is God’s Intent That ALL Men Would Be Saved.

Romans 5:18 — “Therefore as by the offence of one judgment came upon all
men to condemnation; even so by the righteousness of one the free gift came
upon ALL men unto justification of life.”
I Timothy 2:6 — “Who gave himself a ransom for ALL, to be testified in due
time.”
I Timothy 4:10 — “For therefore we both labour and suffer reproach, because
we trust in the living God, who is the Saviour of ALL men, specially of those that
believe.”
Titus 2:11 — “For the grace of God that bringeth salvation hath appeared to ALL
men...”
Revelation 21:6 — “And he said unto me, It is done. I am Alpha and Omega, the
beginning and the end. I will give unto him that is athirst of the fountain of the
water of life FREELY.”
3. It Is God’s Command That ALL Men Be Saved.

Acts 17:30 — “And the times of this ignorance God winked at; but now
COMMANDETH ALL men every where to repent.”
I John 3:23a — “And this is his COMMANDMENT, That we should believe on
the name of his Son Jesus Christ...”
Matthew 7:21 — “Not every one that saith unto me, Lord, Lord, shall enter into
the kingdom of heaven; but he that DOETH THE WILL [i.e. God’s
commandment] of my Father which is in heaven.”
4. It Is God’s Invitation To ALL Men To Be Saved.

Matthew 11:28 — “Come unto me, ALL ye that labour and are heavy laden, and
I will give you rest.”
Revelation 22:17 — “And the Spirit and the bride say, Come. And let him that
heareth say, Come. And let him that is athirst come. And WHOSOEVER WILL,
let him take the water of life freely.”

LECTURE 7
5. It Is God’s Desire For ALL Men To Be Saved.

Ezekiel 18:31,32 — “Cast away from you all your transgressions, whereby ye
have transgressed; and make you a new heart and a new spirit: for why will ye
die, O house of Israel? For I have NO PLEASURE in the death of him that dieth,
saith the Lord GOD: wherefore turn yourselves, and live ye.”
Ezekiel 33:11 — “Say unto them, As I live, saith the Lord GOD, I have no
pleasure in the death of the wicked; but that the wicked turn from his way and
live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?”
B. MAN’S WILL:
Man clearly has a free will to choose.
Deuteronomy 30:19 — “I call heaven and earth to record this day against you, that I
have set before you life and death, blessing and cursing: therefore CHOOSE life,
that both thou and thy seed may live.”
Joshua 24:15 — “And if it seem evil unto you to serve the LORD, CHOOSE you this
day whom ye will serve...”
Proverbs 1:29 — “For that they hated knowledge, and did not CHOOSE the fear of
the LORD.”
Hebrews 11:24,25 — “By faith Moses, when he was come to years, refused to be
called the son of Pharaoh’s daughter; CHOOSING rather to suffer affliction with the
people of God, than to enjoy the pleasures of sin for a season.”
With God’s free offer of salvation, man must choose whether to:
1. Receive Or Not Receive.

John 1:11,12 — “He came unto his own, and his own received him not. But as
many as received him, to them gave he power to become the sons of God, even
to them that believe on his name.”
2. Believe Or Not Believe.

John 3:16,36 — “For God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him should not perish, but have everlasting
life ... He that believeth on the Son hath everlasting life: and he that believeth
not the Son shall not see life; but the wrath of God abideth on him.”
Acts 8:37 — “And Philip said, IF thou believest with all thine heart, thou mayest.
And he answered and said, I believe that Jesus Christ is the Son of God.”
Romans 4:24 — “But for us also, to whom it shall be imputed, IF we believe on
him that raised up Jesus our Lord from the dead.”
Romans 10:9,10 — “That IF thou shalt confess with thy mouth the Lord Jesus,
and shalt believe in thine heart that God hath raised him from the dead, thou
shalt be saved. For with the heart man believeth unto righteousness; and with
the mouth confession is made unto salvation.”
3. To Call Or Not To Call.

Romans 10:13 — “For whosoever shall call upon the name of the Lord shall be
saved.”
4. To Obey Or Not To Obey.

Romans 10:16 — “But they have not all obeyed the gospel. For Esaias saith,
Lord, who hath believed our report?”
Proverbs 1:24 — “Because I have called, and ye refused; I have stretched out
my hand, and no man regarded.”

LECTURE 7
C. WHOSOEVER WILL:
The terms “whosoever” and “whoso” are Biblical terms which can be
defined as ‘any one without exception.’
Surely, outside of the Name of the Lord Jesus Christ, the word “whosoever”
is one of the sweetest words in the English language to every convicted
sinner.
The Gospel of God’s grace through Christ is freely offered to whosoever will
— Joel 2:32; John 3:15,16; 4:13,14; 11:26; 12:46; Acts 2:21; 10:43;
Romans 10:13; I John 4:15; 5:1; Revelation 22:17.
Salvation is of the Lord — Jonah 2:9c. It is entirely of grace. There is no human

work or merit involved. It is through Christ, and Christ alone. Therefore man’s
choice to receive Christ is a response to God’s gracious invitation, not a “work of
righteousness” to obtain salvation.
V. THE ERROR OF ARMINIANISM

Arminianism was born out of opposition to Calvinism at the beginning of the
17TH Century A.D. The movement was led by the Dutch theologian Jacobus
Arminius (1560-1609), himself a former strict Calvinist. His student, Simon
Episcopius (1583-1643) became the founder of a sect known as the
“Remonstrants,” so called because they presented a set of remonstrances
[objections] to the States General against the sternness of Dutch Calvinism.
Subsequent disciples of Episcopius developed a distinct doctrine which came to
be known as Arminianism. It was in fact basically a revival of the 5TH century A.D.
Pelagianism and semi-Pelagianism.
It should be noted that Arminius himself did not altogether hold to the doctrines
associated with his name. Arminianism was actually developed by others.
A. THE ARMINIAN VIEW OF SIN:

Arminianism teaches that the guilt of Adam’s sin was not passed on to
succeeding generations, although the effect of it was.
This effectively makes sin to be a disease, or an inherent weakness in man.
“Sin weakens man to the extent that he is not capable of attaining eternal
life.”
B. THE ARMINIAN VIEW OF GRACE:

This theology sees three degrees of grace, applying before, at, and after
salvation respectively:
1. Prevenient, Common, Or Sufficient Grace.

This is the grace conferred by the Holy Spirit upon all men to counteract
the pollution of sin, thus making salvation possible.

LECTURE 7
Note: The scriptural view of ‘common grace’ is that it is the

blessings of life bestowed upon the just and the unjust —
Matthew 5:45.
2. Grace Of Evangelical Obedience.

This grace is freely given to those willing to co-operate with God’s
sufficient grace.
3. Grace Of Perseverance.
This grace is available to those who live the Christian life in obedience.
C. THE ARMINIAN “PLAN OF SALVATION:”

Through the preaching of the Word of God, a universal grace is bestowed
upon man which exerts a moral influence on his understanding and will. If
the hearer assents to the truth, he then receives a greater measure of God’s
grace, is subsequently justified because of his faith, and if he perseveres to
the end becomes a partaker of eternal life.
1. Methodism.
The Methodist movement developed a form of Arminianism which
rejected these distinct stages in the process of salvation, instead
teaching an instantaneous conversion experience with a second radical
change (sanctification) following.
2. Falling From Grace.

Perhaps the most egregious feature to Arminianism is the teaching that
since man coöperates with God in his salvation (synergism,) he may
also choose to turn away from Christ and back into a life of sin.
Salvation can be lost, and must be maintained by “persevering to the
end.” Salvation is therefore seen as ‘probation.’
One of the most common (straw man) charges laid by Calvinists against any who
would object to their philosophy is: “If you are not a Calvinist, then you must be
an Arminian.” Unless they have actually taken up the tenets of Calvinism (i.e. are
‘Sovereign Grace Baptists’), under the pressure of this erroneous statement many
Baptists will call themselves “mild Calvinists,” meaning that they do not accept all
(if any) of the ‘Five Points.’ Usually, what they really mean by the term ‘mild
Calvinism’ is that they are definitely not Arminian.
The fact is Baptists should not have to associate themselves with either
designation. Calvinism and Arminianism are not the only choices — there is the
Bible position, which is neither Calvinist nor Arminian!

LECTURE 7
SANCTIFICATION
Sanctification is another doctrine that has been subject to extremes — on the one
hand being seriously neglected, with little being said about it from the pulpit; while
on the other hand being grossly distorted into a fanciful experience.
Theologically, the distortions occur mainly on the Arminian side — among the
so-called “holiness” denominations and groups. Because Arminianism asserts
that in salvation God only forgives past sins, that the believer can at any time
forfeit his justification, and that a soul must ‘hold out faithful’ and ‘endure to the
end,’ a second work of grace is often sought after as a means of maintaining the
state of salvation.
Some mainstream religious groups and denominations within this category are:
Methodist Salvation Army
Church of the Nazarene Christian & Missionary Alliance
Pentecostal denominations Charismatic groups
The Holiness Movement grew out of 18TH century Pietism. One of the chief
proponents of its peculiar beliefs concerning sanctification was John Wesley
(1703-91). Wesleyan doctrine, in one form or another, and to varying degrees,
teaches the need for every believer to experience a second work of grace. This
work of grace falls under the general heading of “sanctification,” but is referred to
by various terms such as:
The Second Blessing Perfect Love
Sinless Perfection The Higher Life
Full Salvation Cleansing from Inbred Sin
Entire Sanctification Baptism of the Holy Ghost
Dr. Harry Ironside, in his book, Holiness: The False and the True, includes his
personal testimony when a member of the Salvation Army that gives the basic
holiness concept:
“When converted, God graciously forgives all sins committed up to the time when
one repents. But the believer is then placed in a lifelong probation, during which
he may at any time forfeit his justification and peace with God if he falls into sin
from which he does not at once repent. In order therefore to maintain himself in a
saved condition, he needs a further work of grace called sanctification. This work
has to do with sin the root, as justification had to do with sin the fruit.” (1)
Those seeking such an “experience” are often faced with long frustrations of
self-delusion, because they seek an experience that can never be this side of
1 Ironside, H. A. Holiness: The False and the True. Neptune, New Jersey: Loizeaux Brothers, Inc., 1988:
pg.15.

LECTURE 8
eternity — the eradication of the sin nature. It is little wonder that psychiatry, rest
homes, and mental institutions are often the real beneficiaries of this ‘doctrine.’
We now proceed to determine the Biblical teaching.
I. THE MEANING OF SANCTIFICATION

Most theological definitions view sanctification as a work of grace wherein the
believer is gradually cleansed from his corrupt nature to the end of being
presented faultless before God.
However, the Bible must define the words “sanctify,” “sanctification,” “holy,” and
“holiness”— and their definitions must apply in all cases. These words are all
translated from the same Hebrew and Greek roots, and mean “to set apart” or “to
consecrate.” When this definition is applied, every scripture reference on the
subject makes sense. The problem is that Wesleyan interpreters have added a
second definition, namely “to free from sin, to purify.” There is no warrant for
this. Sanctification may involve purifying (and often does), but that cannot be a
valid definition because it doesn’t apply uniformly across scripture.
Dr. Ironside gives twelve uses of these words in scripture — defining their real
meaning and showing the absurdity of the standard “holiness” position.
The Bible states that:
A. INANIMATE OBJECTS MAY BE SANCTIFIED:

“And thou shalt anoint the altar of the burnt offering, and all his vessels, and
SANCTIFY THE ALTAR: and it shall be an altar most holy. And thou shalt anoint the
laver and his foot, and sanctify IT” — Exodus 40:10,11.
Does this mean a change occurred in the nature of these vessels?

“And Moses said unto the LORD, The people cannot come up to mount Sinai: for
thou chargedst us, saying, Set bounds about the mount, and sanctify IT” — Exodus
19:23.
Was there a change in the composition of the mountain?
B. PEOPLE CAN SANCTIFY THEMSELVES WITHOUT THE

HELP OF GOD:
“And let the priests also, which come near to the LORD, SANCTIFY THEMSELVES,
lest the LORD break forth upon them” — Exodus 19:22.
Did God require these priests to change themselves?
C. A MAN COULD SANCTIFY ANOTHER MAN:

“Sanctify unto me all the firstborn...” — Exodus 13:2.
“And the LORD said unto Moses, Go unto the people, and sanctify THEM to day and
to morrow...” — Exodus 19:10.
The fact that Moses did not, and could not, eliminate the sinful nature of the
firstborn of the people is demonstrated in the preceding history of Israel.

LECTURE 8
D. PEOPLE CAN SANCTIFY THEMSELVES TO DO EVIL:

“They that sanctify themselves, and purify themselves in the gardens behind one
tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be
consumed together, saith the LORD” — Isaiah 66:17.
There is no thought of inward cleansing or conformity to the nature of

Christ here.
E. JESUS CHRIST WAS SANCTIFIED BY THE FATHER:

“Say ye of him, whom the Father hath sanctified, and sent into the world...” — John
10:36a.
Christ was totally without sin (Hebrews 4:15; 7:26; I Peter 2:22). There was
no sin in Him to be eradicated. (Interestingly though, some groups within
the Holiness Movement do teach that Jesus had a “taint” of sin!)
F. THE LORD JESUS SANCTIFIED HIMSELF:

“And for their sakes I sanctify myself...” — John 17:19a.
Why would One who was sanctified by the Father then need to sanctify
Himself?
G. UNBELIEVERS ARE SOMETIMES SANCTIFIED:

“For the unbelieving husband is sanctified by the wife, and the unbelieving wife is
sanctified by the husband: else were your children unclean; but now are they holy”
— I Corinthians 7:14.
Will an unsaved husband undergo a gradual change in nature (or become

perfect!) because his wife is saved?
H. CARNAL CHRISTIANS ARE SANCTIFIED:

The members of the church at Corinth were sanctified (I Corinthians 1:1,2;
6:11), yet were also soundly rebuked for their carnality (I Corinthians
3:1,3)!
It is impossible to be carnal and yet free from inbred sin.
I. CHRISTIANS ARE TO FOLLOW HOLINESS:

“Follow peace with all men, and holiness, without which no man shall see the Lord”
— Hebrews 12:14.
In what sense could one follow a change of nature?
J. BELIEVERS ARE CALLED UPON TO SANCTIFY GOD:

“But sanctify the Lord God in your hearts: and be ready always to give an answer to
every man that asketh you a reason of the hope that is in you with meekness and
fear” — I Peter 3:15.
How can a thrice-holy God be purified? This verse does not fit the
supposed definitions.

LECTURE 8
K. CHRISTIANS ADDRESSED AS BEING SANCTIFIED ARE

THEN EXHORTED TO BE HOLY:
Compare: I Peter 1:1,2 with 1:15,16.
L. THOSE SANCTIFIED ARE DECLARED TO BE

PERFECTED FOREVER:
“For by one offering he hath perfected for ever them that are sanctified” — Hebrews
10:14.
This verse gives the lie to the “perfectionist’s” claims that there is the
possibility of total apostasy.
When the Wesleyan definition is applied, many of these scripture references do

not make sense. It is erroneous and, when applied to the interpretation of
scripture, will produce erroneous doctrine.
SANCTIFICATION means “SEPARATION”

To SANCTIFY means to “SET APART” (consecrate)
II. THE NATURE OF SANCTIFICATION

In relation to a believer, the Word of God is clear that our sanctification is both
absolute & eternal and progressive & internal.
We may look at the subject from three points of view:
A. POSITIONAL SANCTIFICATION — what we ARE in

Christ.
We are sanctified once and for all. This is how God sees us in Christ. We
ARE perfect (because He is perfect)! Every believer is a saint ((4@H,
hagios — holy, sanctified). It is ‘imputed’ or ‘positional’ sanctification, the
result of the finished work of Christ on the cross, whereby the believer is
forever “set apart” unto God. See: II Thessalonians 2:13; I Corinthians
1:30; 6:11; Acts 26:18; I Peter 1:2.
Absolute sanctification is taught in the Book of Hebrews, where we see:
1. The Basis Of Absolute Sanctification Is The Blood Of Christ.

Hebrews 13:12 — “Wherefore Jesus also, that he might sanctify the people
with his own blood, suffered without the gate.”
2. Absolute Sanctification Is The Perfection Of The Conscience.

Hebrews 10:2 — “For then would they not have ceased to be offered? because
that the worshippers once purged should have had no more conscience of
sins.”
3. Absolute Sanctification Is Eternal — never to be repeated.

Hebrews 10:10,14 — “By the which will we are sanctified through the offering of
the body of Jesus Christ ONCE FOR ALL ... For by one offering he hath
perfected FOR EVER them that are sanctified.”

LECTURE 8
B. PROGRESSIVE SANCTIFICATION — what we are

BECOMING in Christ.
Positional sanctification concerns the believer’s standing; progressive
sanctification has to do with the believer’s state. (We may be saints in
God’s sight, but we are not always “saintly!”)
God’s will for the believer is to be transformed and conformed to Christ
(Romans 8:29; 12:2; Philippians 3:10). This is a process. It is the present
work of God in us — primarily through the application of the Word of God
(John 17:17,19; Ephesus 5:26; Psalm 119:9-11).
1. It Refers To Our Walk & Service For Christ.

See: I Thessalonians 4:1-7; II Timothy 2:19-22; II Peter 3:17,18;
Psalm 119:37.
The Lord will not use an unclean vessel.
Note: The work of sanctification does not seek to improve the flesh.
The consecration of the body of a believer is in the sense of it
being a vessel with which he serves God.
2. It Is A “Putting Off,” A “Putting Away,” And A “Putting On.”

See: Ephesians 4:20-25; Colossians 3:9,10, 12,14; Romans
12:1,2.
3. It Is A “Reckoning.”
See: Romans 6:11,12,19-22.
This is something done in the mind of man.
4. It Is A Continual Work.
The apostle Paul experienced frustrating problems with his old
(Adamic) nature even though he was a great servant of the Lord —
Romans 7:15-25; II Corinthians 12:7a.
5. It Is A Purposed Work.
God’s will is that we be conformed to the image of Christ — Romans
8:29; 12:2.
C. PERFECT SANCTIFICATION — what we SHALL BE in

Christ.
In this present life, the believer is in the world, but ought not to be of the
world (John 15:19; 16:33; I John 2:15-17). However, it will only be after
the Rapture that we shall be entirely set apart to the Lord — Philippians 1:6;
3:20,21; I Thessalonians 3:12,13; 5:23; I John 3:2.

LECTURE 8
III. THE WORK OF SANCTIFICATION
A. IN GENERAL:
Like regeneration, sanctification is entirely the work of God. The Bible
teaches that the believer is sanctified by:
1. God The Father.

I Thessalonians 5:23,24 — “And the very God of peace sanctify you wholly; and
I pray God your whole spirit and soul and body be preserved blameless unto the
coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do
it.”
2. God The Son.

I Corinthians 1:30 — “But of him are ye in Christ Jesus, who of God is made unto
us wisdom, and righteousness, and sanctification, and redemption.”
3. God The Holy Spirit.

Romans 15:16 — “That I should be the minister of Jesus Christ to the Gentiles,
ministering the gospel of God, that the offering up of the Gentiles might be
acceptable, being sanctified by the Holy Ghost.”
I Corinthians 6:11 — “And such were some of you: but ye are washed, but ye are
sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of
our God.”
II Thessalonians 2:13 — “But we are bound to give thanks alway to God for you,
brethren beloved of the Lord, because God hath from the beginning chosen you
to salvation through sanctification of the Spirit and belief of the truth.”
I Peter 1:1,2 — “Peter, an apostle of Jesus Christ, to the strangers scattered
throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according
to the foreknowledge of God the Father, through sanctification of the Spirit, unto
obedience and sprinkling of the blood of Jesus Christ...”
A careful study of these verses shows that the sanctifying work of the
Spirit is closely linked with salvation.
In actual fact, this sanctification is salvation, in particular the work of
the Holy Spirit within man by bringing him to salvation — convicting,
converting, cleansing, etc.
Rather than being a “second blessing” which follows the salvation
experience, it is the ‘first’ blessing of salvation!
Like salvation, sanctification is by faith — Acts 26:18.
B. IN DAILY LIFE:
Philippians 1:6 — “Being confident of this very thing, that he which hath begun a
good work in you will perform it until the day of Jesus Christ.”
Progressive sanctification is not an experience, but a LIFE. It is a practical

sanctification.
This work is accomplished in the believer through:

LECTURE 8
1. The Application To The Christian Of The Word Of God.

The Word of God is the means by which the Spirit works within. The
“Sword of the Spirit” not only effects salvation but continues the
life-long work of sanctification.
The reading of the Scriptures and growth in grace will cause a believer
to conform more and more to the perfect will of God.
Psalms 119:9,11 — “Wherewithal shall a young man cleanse his way? by taking
heed thereto according to thy word ... Thy word have I hid in mine heart, that I
might not sin against thee.”
John 15:3 — “Now ye are clean through the word which I have spoken unto
you.”
John 17:16-19 — “They are not of the world, even as I am not of the world.
Sanctify them through thy truth: thy word is truth. As thou hast sent me into the
world, even so have I also sent them into the world. And for their sakes I
sanctify myself, that they also might be sanctified through the truth.”
Ephesians 5:25,26 — “Husbands, love your wives, even as Christ also loved
the church, and gave himself for it; That he might sanctify and cleanse it with
the washing of water by the word.”
This is illustrated by the example of our Lord washing the feet of His
disciples in John 13. Practical sanctification is likened unto foot
washing. It deals with the sins of the saints.
2. The Attitude Of The Christian Towards Sin.

Romans 6:13 — “Neither yield ye your members as instruments of
unrighteousness unto sin: but yield yourselves unto God, as those that are alive
from the dead, and your members as instruments of righteousness unto God.”
II Corinthians 7:1 — “Having therefore these promises, dearly beloved, let us
cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in
the fear of God.”
3. The Association Of The Christian With Other Godly Believers.

Proverbs 13:20 — “He that walketh with wise men shall be wise: but a
companion of fools shall be destroyed.”
Hebrews 10:24,25 — “And let us consider one another to provoke unto love and
to good works: Not forsaking the assembling of ourselves together, as the
manner of some is; but exhorting one another: and so much the more, as ye see
the day approaching.”
Sanctification is evidenced by the way a believer lives his life. The word
“Christian” means ‘Christ-like’ — and as such really ought not to be
used so lightly as to include all who profess salvation.
IV. PERFECTIONISM
Perfection, as it relates to the teaching of entire sanctification, is seen as being
“perfect in love;” that love expelling sin from a man. However, once again the
Bible must define the word. In the Word of God, “perfect” can mean faultless, but
generally means “complete,” or “mature” — especially when applied to the
believer’s life. This is evidenced by passages such as Ephesians 4:11-15; I
Thessalonians 3:10 and II Timothy 3:17.

LECTURE 8
Jesus spoke of Himself being perfected in Luke 13:32, but this could not have
anything to do with His nature or character — they were eternally sinless and
perfect. No, it means, “mission completed!”
Every Christian begins life in Christ as a newborn babe (I Peter 2:2), and must
grow into Christian maturity (II Peter 3:18; I John 2:12-14; Hebrews 6:1-3). That
is a process.
V. THE TWO NATURES OF THE BELIEVER

As with most erroneous doctrines, there is an element of truth to Christian
Perfectionism. After all, the scriptures are appealed to (at least in part). But, that’s
the problem — only some of the scriptures pertinent to the Christian life are taken
into account. There is a whole body of teaching dealing with the two natures of
the child of God, and the ongoing conflict between those natures.
When a person is born again by the Spirit of God, he does not lose his old,
Adamic, sin nature. However, he is made partaker of the divine nature (II Peter
1:4b). Therefore, the believer has two natures — the fleshly and the spiritual.
There is nothing holy or good about the flesh. It is carnal, self-seeking, and sinful.
It has no redeeming value. On the other hand, there is nothing unholy or deficient
about the new nature. It is God’s nature, and can only be holy. “That which is
born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3:6).
Every Christian will experience a conflict between the flesh and the Spirit
(Galatians 5:17; James 4:5). This is a “battle royal” raging for control of the
believer’s life, and the battleground is the mind (Romans 7:23) for, “as he thinketh
in his heart, so is he” (Proverbs 23:7a). The great apostle Paul, who was perfect
(Philippians 3:15) and yet still striving for perfection (Philippians 3:12), knew this
struggle intimately. He described it in detail in Romans 7:15-25. Notice his cry of
despair — “O wretched man that I am! Who shall deliver me from the body of this
death?” (verse 24). The next verse answered that question. There is victory!
When the Bible makes the statement, “Whosoever is born of God doth not
commit sin; for his seed remaineth in him: and he cannot sin, because he is born of
God” (I John 3:9), it is referring to the new nature. This divine nature is God’s
nature — therefore, it cannot sin. This verse must not be interpreted privately
(i.e., by itself, separate from other scriptures). I John 1:6-10 presupposes a
Christian can and does sin, and gives the remedy when we do. Perhaps I John 2:1
best sums up the matter: “My little children, these things write I unto you, that ye
SIN NOT. And IF ANY MAN SIN, we have an advocate with the Father, Jesus
Christ the righteous.” Indeed, a great deal of instruction in the New Testament
epistles exhorts believers to sin not, but to live holy, separated, pure lives before
God and men.
The other side of the coin with this doctrine of entire sanctification is the teaching
of “falling from grace” — the possibility of losing one’s salvation. After all, what
happens when someone who is sanctified, sinless, and perfect falls into sin? The
logic of Wesleyan reasoning must answer that either he was not saved in the first
place, or he has fallen out of salvation. The doctrine of “eternal security” will be

LECTURE 8
covered in the next lecture. Suffice to say that the scripture teaches the eternal
security of the believer (e.g. John 10:28,29; Romans 8:35-39; Ephesians 1:13,14;
4:30; Philippians 1:6; I Peter 1:5; Jude 24; etc.), and that IF one could lose his
salvation he could never be re-saved (Hebrews 6:6; 10:26,27).
VI. THE WAY OF VICTORY

The Bible does not promise the eradication of the old nature, but rather, victory
over it. The doctrine of entire sanctification can put tremendous mental and
spiritual pressure on a Christian who, having claimed the “second blessing,”
might live thereafter in dire fear of sinning and thus falling from grace. But “God
hath not given us the spirit of fear; but of power, and of love, and of a sound mind”
(II Timothy 1:7).
Victory comes through power — not our own power, but the power of Christ
Who dwells within us (I John 4:4; Philippians 3:10; Ephesians 1:18-20). God
enables us to live victoriously over sin, Satan, self, and the world through FAITH (I
John 5:4,5), which is simply believing God’s Word and putting it into practice.
Victory comes through love — the love of God that is shed abroad in our hearts
by the Holy Spirit (Romans 5:5b). We love Him because he first loved us (I John
4:9-13,17-19), and our love for God motivates us to live for him and others.
Salvation changes our “want to.” We are no longer self-motivated, but
love-motivated! See: I John 5:3; II John 6; Romans 7:22.
Victory comes through a sound mind. A sound mind is a disciplined mind, a
directed mind. Our mind is the battlefield where the issues of life are decided
(Proverbs 4:23). In the great battle between the flesh and the Spirit, it is the mind
that “reckons” we are dead to sin but alive unto God (Romans 6:11); it is in the
mind that we yield ourselves to God (Romans 6:13); it is with the mind that we
serve the law of God (Romans 7:25). Our mind must be transformed from
carnality (Romans 8:7) to spirituality (Romans 12:2; Ephesians 4:23) through the
mind of Christ — the Word of God (I Corinthians 2:9-16). The Bible, through the
sanctifying work of the Holy Spirit changes our mindset — I Peter 4:1,2;
Philippians 2:5. It instructs us to “put off” (Ephesians 4:22; Colossians 3:8,9;
Romans 13:12c), to “put on” (Ephesians 4:24; Colossians 3:10,12,14; Romans
13:12d,14), and to “put away” (Ephesians 4:25). The flesh must be crucified —
Galatians 2:20; 5:24; 6:14.
The law of sin that constantly seeks to pull us back under the dominion of the flesh
(Romans 7:21) is overcome by a higher law — the law of the Spirit of life (Romans
8:2). Operating under the laws of aerodynamics, an aircraft is able to break free of
the law of gravity. It doesn’t annul gravity, it just overcomes it, and to do so
requires one thing: POWER! A higher law overcomes the immutable law, and so
by yielding to the infinite power of Christ the believer can experience a life of
victory. This is God’s will for every believer.
John 10:27 — “My sheep hear my voice, and I know them, and they follow me:”
Luke 9:23 — “And he said to them all, If any man will come after me, let him deny himself,
and take up his cross daily, and follow me.”

LECTURE 8
NOTES

LECTURE 8
THE ETERNAL SECURITY OF THE BELIEVER
Sadly, there are many people — including Christians — who have no real
assurance of salvation. Regrettably, there are others (especially those within the
“holiness movement”) who teach the real possibility of personal apostasy; that a
child of God can actually lose his or her salvation.
The refrain to a song entitled “I Am Determined” (taken from the Pentecostal
Praises song book) has these words:
“I am determined to hold out to the end,
Jesus is with me, on Him I can depend,
And I know I have salvation, for I feel it in my soul,
I am determined to hold out to the end.”
A faith in Christ that is conditional — which requires “living up to it,” or “holding

out faithful to the end” — is NOT saving faith. Furthermore, any ‘assurance’ of
salvation based upon “feeling it in my soul” is a very shaky assurance to say the
least.
Assurance of salvation and the eternal security of the believer rests solely upon the
veracity of the Word of God.
I John 5:11-13 — “And this is the RECORD [God has put it in writing], that God hath
given to us eternal life, and this life is in his Son. He that hath the Son hath life; and
he that hath not the Son of God hath not life. These things have I WRITTEN unto
you that believe on the name of the Son of God; that ye may know that ye have
eternal life, and that ye may believe on the name of the Son of God.”
We are saved now and forever because of what Christ has done for us and in us,
and we are assured that we are saved now and forever because the transaction is
in writing.
I. BIBLE REASONS FOR THE ETERNAL SECURITY OF

THE BELIEVER
There are three main reasons why a Christian can be absolutely assured of being
eternally secure in his or her salvation:
A. SECURE BECAUSE OF THE NATURE OF GOD:
1. God’s Omniscience.
See: Romans 8:29; Ephesians 1:4.
If God foreknew who would be saved, how could it be possible for the
saved to be lost again at a later date? Is God’s foreknowledge
conditional upon the Christian enduring to the end?

LECTURE 9
2. God’s Omnipotence.
II Timothy 1:12 “...He is able to keep...”
Jude 24 “...Him that is able to keep you...”
Philippians 1:6 “...He which hath begun...will perform it...”
I Peter 1:5 “...kept by the power of God...”
Hebrews 7:25 “...He is able also to save them to the uttermost.”
3. God’s Righteousness.
Romans 8:1 “...now no condemnation...”
Our sins have been judged and paid for. To pay for them again in our
own body would make a mockery of the justice of God.
4. God’s Love.
II Peter 3:9 “...not willing that any should perish...”
John 6:37,39 “...I will in no wise cast out...”
B. SECURE BECAUSE OF THE NATURE OF SALVATION:
1. Salvation Is A Birth — John 3:5,6.

Is it possible to be “un-born again?”
2. Salvation Is A Gift — Ephesians 2:8,9; Romans 6:23; I John 5:12.

A gift is something the receiver does nothing to merit; a gift is not a gift if
it can be taken back — it’s a loan!
3. Salvation Is A Satisfaction — John 4:14; 6:35.

What blessed words — “never thirst again,” “never hunger!” What
does the word “never” mean?
4. Salvation Brings Both ‘Eternal’ AND ‘Everlasting’ Life.

l ‘Eternal’ means “no beginning and no ending.”
l ‘Everlasting’ means “no ending.”
(The Christian possesses both! Eternal life — the believer in Christ:
Everlasting life — Christ in the believer.)
If salvation ultimately depends upon our “enduring to the end,” John
3:16 (along with a host of other scriptures) would have to read, “...but
have probational life.”
5. Salvation Is An Inward Change.

The believer receives the divine (Christ’s) nature — II Peter 1:4.
This is an inward change, wrought entirely by the Spirit of God. It is an
irreversible change — II Corinthians 5:17. Old things have passed
away.

LECTURE 9
Those who believe one can lose his or her salvation do not appreciate
the fact that just as the sinner cannot change his sinful nature, so the
saint cannot change his divine nature.
6. Salvation Is A Present Possession.

The Word of God speaks of salvation as ours now!
John 3:16 — “For God so loved the world, that he gave his only begotten Son,
that whosoever believeth in him should not perish, but HAVE everlasting life.”
John 5:24 — “Verily, verily, I say unto you, He that heareth my word, and
believeth on him that sent me, HATH everlasting life, and SHALL NOT come
into condemnation; but IS passed from death unto life.”
John 10:28 — “And I give unto them eternal life; and they shall NEVER perish,
neither shall any man pluck them out of my hand.”
It is not something we receive after death (and maybe miss out on at the
last minute!)
7. Salvation Is The Total Work Of Grace Needed For Glory.

To be sure, each Christian needs a real work of grace to live for the Lord
as He intends, but as far as our eternal salvation is concerned, “...ye are
complete in Him...” — Colossians 2:10.
8. Salvation Places Us Positionally In Heaven Already.

Ephesians 2:5,6 — “Even when we were dead in sins, hath quickened us
together with Christ, (by grace ye are saved;) And hath raised us up together,
and made us sit together in heavenly places in Christ Jesus.”
Colossians 3:3 — “For ye are dead, and your life is hid with Christ in God.”
C. SECURE BECAUSE OF THE SURE PROMISES OF GOD:
1. The Bible Clearly States We Are Preserved.

Jude 1 — “Jude, the servant of Jesus Christ, and brother of James, to them that
are sanctified by God the Father, and PRESERVED IN JESUS CHRIST, and
called.”
Psalms 31:23 — “O love the LORD, all ye his saints: for the LORD PRESERVETH
THE FAITHFUL, and plentifully rewardeth the proud doer.”
2. The Bible Says We Are Sealed.

Ephesians 1:13,14 — “In whom ye also trusted, after that ye heard the word of
truth, the gospel of your salvation: in whom also after that ye believed, ye were
SEALED with that holy Spirit of promise, Which is the earnest of our inheritance
until the redemption of the purchased possession, unto the praise of his glory.”
Ephesians 4:30 — “And grieve not the holy Spirit of God, whereby ye are
SEALED unto the day of redemption.”
The “seal” refers to the official [legal] seal, the imprint in wax that holds
the envelope closed.
a. This sealing is divine — by the Holy Spirit.
b. The presence of the Holy Spirit in a Christian’s life is a personal
guarantee of Heaven.

LECTURE 9
c. This “sealing” is until the “day of redemption,” not “until the day of
backsliding.”
There is a three-fold aspect of salvation. In Christ, the great transaction

is:
l Signed — in the blood of the covenant.
l Sealed — by the Holy Spirit of promise (He is the earnest).
l Delivered — yet future, the redemption of the body.
3. The Bible Says No-one Can Take Us From God.
John 10:28,29 — “And I give unto them eternal life; and they shall NEVER
perish, neither shall any man pluck them out of my hand. My Father, which
gave them me, is greater than all; and NO MAN IS ABLE to pluck them out of my
Father’s hand.”
4. The Bible Says Nothing Can Separate Us From God’s Love.

Romans 8:35-39 — “Who shall separate us from the love of Christ? shall
tribulation, or distress, or persecution, or famine, or nakedness, or peril, or
sword? As it is written, For thy sake we are killed all the day long; we are
accounted as sheep for the slaughter. Nay, in all these things we are more than
conquerors through him that loved us. For I am persuaded, that neither death,
nor life, nor angels, nor principalities, nor powers, nor things present, nor things
to come, Nor height, nor depth, nor any other creature, shall be able to separate
us from the love of God, which is in Christ Jesus our Lord.”
5. The Bible Says We Are Predestined To Be Conformed To Christ.

When God has declared our destiny, how could He be wrong?
See: Romans 8:29; I Corinthians 15:49; Philippians 3:21; I John 3:21.
The Christian is IN the Father (I Corinthians 8:6; I Thessalonians 1:1) and IN

Christ (Ephesians 1:1; Philippians 1:1).
Christ is IN the believer (Ephesians 3:17; Colossians 1:27) as is the Father and the
Holy Spirit (John 14:17,20,23).
Furthermore, we belong to Christ and He belongs to God (I Corinthians 3:23).
We are as secure as the Godhead itself!

LECTURE 9
II. PROBLEM TEXTS RELATING TO ETERNAL SECURITY

Those who believe it is possible for a Christian to lose his or her salvation have a
few texts that, at first glance, may seem to support their view. However the Bible is
not only to be read, but also to be studied (II Timothy 2:15). When this is done,
problems vanish.
A. THE BOOK OF HEBREWS:

Most texts put forward to support an “eternal insecurity” position are found
in the Book of Hebrews.
It is vitally important to understand the nature and context of the book in
order to correctly interpret these texts. The Book of Hebrews was written to
Jewish believers (a church) who were in grave danger of apostasy. Under
the pressure of culture and the Judaizers, these believers were warned
against neglect, unbelief, and slothfulness in their Christian life that was
causing some to waver from the doctrines of the Bible. There were also
some in their number (or the false teachers themselves) who were
obviously unsaved.
1. Hebrews 6:4-6.
“For it is impossible for those who were once enlightened, and have tasted of
the heavenly gift, and were made partakers of the Holy Ghost, And have tasted
the good word of God, and the powers of the world to come, If they shall fall
away, to renew them again unto repentance; seeing they crucify to themselves
the Son of God afresh, and put him to an open shame.”
A good explanation of this text is found in Acts 7 and the sermon of

Stephen. Here, the Holy Spirit enlightened the Jewish religious
leaders, convicted them, and pointed them to heavenly things and the
gift of God. They saw something of the power of the world to come in
the death of Stephen. But they resisted, fell away — and never did
appropriate what Christ had done for them.
2. Hebrews 10:26,39.
“For if we sin wilfully after that we have received the knowledge of the truth,
there remaineth no more sacrifice for sins ... But we are not of them who draw
back unto perdition; but of them that believe to the saving of the soul.”
As in the case above, these verses relate to the soul who comes under
conviction, sees his need of receiving Christ by faith (through the
knowledge of the truth) — but does not appropriate salvation
personally.
In any evangelistic meeting, there are those who, under conviction of
sin, either “draw back” or “believe.”
3. Hebrews 12:15.
“Looking diligently lest any man fail of the grace of God; lest any root of
bitterness springing up trouble you, and thereby many be defiled.”

LECTURE 9
This text refers to the grace of God in godly living, not salvation — as
the context shows. Believers are to avail themselves of the grace of God
(Ephesians 4:32; 1:7) and practice forgiveness, rather than bitterness.
See: Titus 2:11,12.
B. OTHER SCRIPTURES:
A few other scripture references are sometimes cited, but they usually relate
to the Christian life — not the matter of eternal salvation. For example:
1. Luke 9:62.
This verse is talking about discipleship, not salvation. In order to plow a
straight furrow, the plowman must keep his sights fixed steadfastly on
some distance object ahead. If he keeps looking back, the furrows will
be all over the place!
2. “Enduring To The End”— Matthew 10:22; 24:13; James 1:12.

On this point we note:
a. In Christ (and because of Christ) we do endure to the end — John
10:28,29; Romans 8; Revelation 2:7,11; etc.
b. There is an aspect of perseverance to the Christian life — not that a
believer must persevere in order to hold on to salvation, but that he
will persevere because of salvation. The New Hampshire
Declaration of Faith (1833) states it this way: “We believe that such
only are real believers as endure unto the end; that their
persevering attachment to Christ is the grand mark which
distinguishes them from mere professors...” (1)
See: John 8:31; I John 2:4; 4:15.
c. The word ‘salvation’ in the Bible means “deliverance,” and does
not always refer to receiving everlasting life.
3. II Timothy 2:12.
This verse has to do with our reigning with Christ during His millennial
kingdom. Our denial of Him will deny us that privilege.
(The Bible indicates that disobedient, slothful, or unfaithful believers
will suffer the loss of entitlement to reign with Christ during His earthly
kingdom — but not the loss of salvation. For example: I Corinthians
3:13,15; II Corinthians 5:9-11; Colossians 3:23-25; Matthew
25:14-29.)
1 Lumpkin, W. L. Baptist Confessions of Faith. Valley Forge, Pennsylvania: The Judson Press, 1969: pg.
365.

LECTURE 9
III. THE BELIEVER’S ASSURANCE OF SALVATION

Being saved and knowing it can be two different things. The Devil delights in
creating doubts in the minds of Christians as to whether they are truly saved.
The assurance of salvation is most important to the growth and stability of the
Christian. He must not ‘hope’ he is saved, but KNOW he is saved.
Assurance is based upon the Word of God. It is important for the Christian worker
to be able to show another Christian from the Bible how they can be certain they
are saved, beginning with the stated fact that God cannot lie — Titus 1:2.
The epistle of I John — the key word of which is “KNOW” — gives a three-fold
checklist for the believer’s assurance:
A. I HAVE CHRIST — I John 5:12.

If we truly trusted Christ, we have eternal life — regardless of how we feel.
B. I HAVE THE WITNESS OF THE SPIRIT:

See: I John 3:24; 4:13. See also: Romans 8:16.
This relates to our God-consciousness. The Spirit of God always bears
witness to us through the Word of God.
John 10:27 — “My sheep HEAR MY VOICE, and I know them, and they follow me.”
C. I HAVE A LOVE FOR THE BRETHREN — I John 3:14.

This relates to our man-consciousness.
DOCTRINAL VERSE MEMORIZATION: # 24 Jude 24

LECTURE 9
NOTES

LECTURE 9
PRAYER & FASTING
One may ask, “Why include prayer in with the great doctrines of salvation?”
Prayer is one of the great privileges of salvation. When we are born again, the
lines of communication — severed because of our sinfulness — are established.
See: Isaiah 59:1,2.
Prayer and fasting are basic exercises and disciplines of the Christian life. Just as
breathing is vital to physical life, so prayer is the vital ‘breath’ of our spiritual life.
— PRAYER —
I. WHAT IS PRAYER?
In its basic sense the word ‘prayer’ simply means, “asking.” To pray is to ask.
In its broader sense, prayer embraces the act of communication with God. This
involves many aspects, of which “asking” is but one. Prayer takes many forms.
Just as we may become physically ill through an unbalanced diet, so we cannot
expect spiritual health except through a balanced prayer life.
The following acrostic will help in understanding the parts of prayer:
A — doration
C — onfession
T — hanksgiving
S — upplication
A. ADORATION:
This is the act of worshipping and praising God. The two are not exactly the
same, though vitally related — see: II Chronicles 29:30.
1. Worship.
The word ‘worship’ means to “ascribe worth to” — Revelation 5:9,12.
Worship is an act and an attitude. It is to be done “in spirit” (i.e., from
the quickened heart — c.f. Matthew 15:8) and “in truth” (i.e.,
according to the Word of God — c.f. Matthew 15:9).
2. Praise.
Praise is the act of declaring the worth of God. Praise is always
verbalized, either spoken or sung — Hebrews 13:15.

LECTURE 10
This aspect of prayer — simply adoring the Lord for Who and what He is —
is unknown among many Christians, usually because it involves time,
meditation upon the Word of God, and the deepest aspirations of the soul
and spirit (not mere words!) It is unappealing to the carnal mind. In fact,
much of the contemporary so-called “praise and worship” is appealing
only to the flesh (Colossians 2:18-23).
Although not always so obvious, the difference between prayer, praise, and
worship has been explained as follows:
l In prayer, I ask the Lord for deliverance or provision.
l In praise, I extol the Lord for His deliverance and provision.
l In worship, I adore the Deliverer and Provider.
See: Psalm 33:1; 103:1; 146:2,3; 150:2; Matthew 11:25,26; 6:13;
I Corinthians 9:15; Ephesians 5:19; Colossians 3:16.
B. CONFESSION:
Just as weeds and debris choke the pipes and channels, so sin blocks the
channels of communication in the heart. See: Psalm 66:18; James 4:3.
Before we come to the Lord, there ought to be some earnest examination of
our hearts and lives, followed by confession and forsaking of sin.
Examination occurs when we look in the mirror of God’s Word — James
1:23-25.
See: Psalm 51:10; I John 1:9.
C. THANKSGIVING:
Christians need to cultivate the habit of being thankful in all things.
Thanksgiving is the “adrenalin of prayer!” It helps keep our prayer life from
degenerating into listing selfish wants.
See: Philippians 4:6; I Thessalonians 5:18; I Timothy 4:4,5.
D. SUPPLICATION:
Supplication is another word for prayer. It is the “asking” aspect. This is the
easiest part in praying for most believers.
Supplication falls into two categories:
1. Petition — asking for oneself.

Some areas are:
a. When in need of wisdom — James 1:5.
b. When in destitute circumstances — Psalm 102:17.
c. In times of suffering — James 5:13.
d. Expression of needs — Philippians 4:13; Matthew 6:11.
e. When in situations involving injustice — Exodus 22:22,23.

LECTURE 10
2. Intercession — asking for others.

a. Fellow Christians — James 5:16.
b. Pastors — Hebrews 13:7.
c. The sick — James 5:14-16.
d. Rulers — I Timothy 2:1-3 (including their salvation).
e. Enemies — Luke 6:28.
f. The lost — Psalm 126:6; I Timothy 2:1,4.
g. Sons and daughters — I Chronicles 29:19.
h. The Jews — Romans 10:1; Psalm 122:6a.
D. L. Moody said: “Prayer is the lifting up of the desires unto God for all things
agreeable to His will in Christ’s Name, with the thankful acknowledgment of His
mercies, and the humble confessions of our sins.”
Philip Brooks defined prayer this way: “A prayer, in its simplest definition, is
merely a wish turned heavenward.”
II. THE IMPORTANCE OF PRAYER

The importance of prayer for the Christian is seen by:
A. THE PROMINENCE GIVEN TO IT IN SCRIPTURE:

Many Bible characters are noted for their prayers. For example:
1. Abraham — Genesis 18:23-33.
2. Hannah — I Samuel 1:27.
3. David — Psalm 55:17.
4. Solomon — I Kings 3:5-10.
5. Daniel — Daniel 6:10.
6. Peter — Acts 10:9.
B. THE EXAMPLE OF THE LORD JESUS CHRIST:

See: Mark 1:35; 9:28,29; 14:38.
If our Lord and Saviour needed to speak with His Father, how much more
ought we?
C. THE EMPHASIS GIVEN IT IN THE EARLY CHURCHES:

See: Acts 2:42; 4:24,31; 12:5,12; 13:3.

LECTURE 10
D. THE FACT THAT IT IS COMMANDED:

See: Luke 18:1; Colossians 4:2; I Thessalonians 5:17.
A discussion on the issue of prayer and God’s providence (“why should we
pray when God has already promised to provide for us?”) is found under
the doctrine of God — volume I, page 175.
E. THE SIN OF PRAYERLESSNESS:

See: I Samuel 12:23; Isaiah 43:21,22.
F. ITS VALUE TO VICTORIOUS CHRISTIAN WARFARE:

See: Ephesians 6:12-18; Matthew 17:21.
III. HOW MEN OUGHT TO PRAY

The Word of God gives considerable instruction about how Christians should
pray. There are four major areas to consider:
A. THE RIGHT ATTITUDE:

The Bible places little or no relevance upon the position of the body of the
one praying. We may stand (Mark 11:25), kneel (I Kings 8:54), lie prostrate
(Matthew 26:39), etc. What is necessary is the right attitude of the soul. We
“bow our heads and close our eyes” when praying to symbolize the attitude
of heart (e.g. Genesis 24:26; Exodus 12:27e; I Chronicles 29:20) — and to
shut out distractions.
In Matthew 6:9-12, the Lord Jesus Christ gives us a “model prayer” (not the
Lord’s Prayer!) which teaches much concerning attitude.
1. Confidence — “Our Father which art in heaven”
2. Reverence — “Hallowed be Thy Name” (See: Psalm 145:19.)
3. Expectancy — “Thy kingdom come”
4. Submission — “Thy will be done”
5. Dependence — “Give us this day our daily bread”
6. Forgiveness — “Forgive us our debts” (See: Psalm 34:15.)
7. Love — “as we forgive our debtors”
8. Humility — “lead us not into temptation”

See also: II Chronicles 7:14; Psalm 10:17; James 4:16.
9. Faith — “deliver us from evil”
10. Unselfishness — seen in the pronouns ‘us’ and ‘our’ — not “I.”

LECTURE 10
B. THE RIGHT MANNER:
1. We Are To Pray TO Our Heavenly Father.

See: Matthew 6:9; Luke 11:11-13; John 16:23.
2. We Are To Pray IN Jesus’ Name.

See: John 14:13,14.
This means we ask on the basis of the merits of Jesus Christ, drawing on
His account.
3. We Are To Pray In The POWER OF The Holy Spirit.

See: Ephesians 6:18; Jude 20; Romans 8:26,27.
— Prayer is to the Father, through the Son, in the Spirit—
4. We Must Pray Believing.

See: Hebrews 11:6; James 1:5-7; I John 5:13-15.
We are to ask “in faith.” This is not wishful thinking, but means our
prayers are grounded in scripture.
5. We Must Pray Persistently.

See: Ephesians 6:8; Matthew 7:7; Luke 18:1.
Like our earthly parents, the Heavenly Father sometimes desires to see
how much we really desire what we request.
6. We Must Pray Earnestly.

See: Romans 15:30; James 5:16b.
7. Other Prayer Attitudes.

a. With delight in the Lord — Psalm 37:4,5.
b. With sincerity— Psalm 145:18.
c. With thankfulness — Philippians 4:6,7.
d. With wholeheartedness — Jeremiah 29:13.
e. In obedience — I John 3:22.
C. THE RIGHT PLACE:

There is no place in which we cannot pray. Jonah prayed from the belly of a
whale; Paul and Silas in a prison cell; etc. We can pray in public — Acts
27:35; in the meetings of a church — Ephesians 5:19,20; and in private —
Matthew 6:6.
There are three common venues for prayer:

LECTURE 10
l PUBLIC prayer — Acts 1:14; 4:23-31. In a mixed assembly, men

should word the prayer on behalf of the people — I Timothy 2:8.
l PARTNERSHIP prayer — Matthew 18:19,20; Acts 3:1.
l PRIVATE prayer — Matthew 6:6. “The secret of success in prayer

is success in secret prayer.”
The following are some essentials for secret, private prayer:
1. A Definite Time — “when”
2. A Definite Act — “enter”
3. A Definite Place — “thy closet”
4. A Definite Separation — “when thou hast shut the door”
5. A Definite Object — “pray to thy Father”
D. THE RIGHT TIME:

God’s prayer channels are open 24 hours a day, 7 days a week, all year and
every year. There are, however, different seasons of prayer. For example:
1. We Are To Pray Without Ceasing — I Thessalonians 5:17.

This means we should be in an attitude of prayer constantly, and that
we can come to the Lord at any time. See: Nehemiah 2:4.
2. We Are To Pray Regularly — Psalm 55:16,17.

It is important for every Christian to develop the discipline of set times
of prayer. See: Daniel 6:10.
3. We Are To WATCH And Pray — Matthew 26:40,41.

Watching means to spend extended times in prayer, usually during
times of crisis, peril, or great need. See: Luke 21:36; I Corinthians
16:13; II Corinthians 6:5; 11:27; Ephesians 6:18; Colossians 4:2; I
Thessalonians 5:6; II Timothy 4:5; I Peter 4:7.
Watching in prayer is a special duty of shepherds (pastors) — Luke 2:8;
Acts 20:31; Hebrews 13:17.

LECTURE 10
IV. HINDRANCES TO EFFECTIVE PRAYER

Deuteronomy 1:43-45 — “So I spake unto you; and ye would not hear, but rebelled against
the commandment of the LORD, and went presumptuously up into the hill. And the
Amorites, which dwelt in that mountain, came out against you, and chased you, as bees
do, and destroyed you in Seir, even unto Hormah. And ye returned and wept before the
LORD; but the LORD would not hearken to your voice, nor give ear unto you.”
A. UNCONFESSED SIN:— Psalm 66:18; Isaiah 1:15; 59:1,2.
B. HARDNESS OF HEART — Mark 11:25,26.
C. SELFISH MOTIVES — James 4:2.
D. FAILING TO HONOR ONE’S WIFE — I Peter 3:6,7.
E. INDIFFERENCE — Proverbs 1:24-30.
F. NEGLECT OF THOSE IN NEED — Proverbs 21:13.
G. DESPISING GOD’S WORD — Proverbs 28:9; Zechariah 7:13.
H. VAIN REPETITIONS — Matthew 6:7.
I. SPIRITUAL INSTABILITY — James 1:6,7.
V. THE RESULTS OF PRAYER
A. GOD IS GLORIFIED — John 14:13.
B. ANSWERS ARE RECEIVED — I John 5:14,15; John 14:13,14.
C. GREAT THINGS ARE WROUGHT — James 5:16b.
D. JOY IS COMPLETED — John 16:24.
VI. PRECIOUS PRAYER PROVERBS

l Prayer changes things.
l Prayer avails when everything else fails.
l “More things are wrought by prayer than this world dreams of.” (Tennyson)
l The secret of success in prayer is success in secret prayer.
l “All my discoveries have been made in answer to prayer.” (Isaac Newton)

LECTURE 10
l We can do more than pray after we have prayed, but we cannot do more
than pray until we have prayed.
l Prayer makes the common man uncommon, and is able to move the high-
est heaven and shake the deepest hell.
l Pray as if everything depended on God, and work as if everything de-
pended on you.
l “Heaven finds an ear when sinners find a tongue!”
l We should not say, “Listen, Lord, Thy servant speaketh,” but, “Speak, Lord,
Thy servant heareth.”
l Do not divide your life into compartments of such exclusiveness that there is
no intercommunication.
l The saddest day in a preacher’s life is when he lets his hand slip out of God’s
hand.
l Let not our prayers die while our Intercessor lives!
l Prayer will either drive sin out of our lives, or sin will drive prayer out of our
lives.
l “Much of our praying is just asking God to bless some folks that are ill, and to
keep us plugging along. But prayer is not merely prattle, it is warfare.” (Alan
Redpath)
l We cannot be any more effective in our testimony with men than we are in
our closets with God.
l “We should be glad that God makes us wait for mercy. A great part of our
sanctification is waiting for answers to our prayers.” (Humphrey Mildred)
l Prayer must not be an occasional act, but a fundamental attitude of life.
l Do not allow prayer to be relegated to the scrap heaps of piecemeal perfor-
mances.
l When in our Churches we have money, we have what money can do; when
we have education, we have what education can do; when we have culture,
we have what culture can do; when we have organization, we have what or-
ganization can do; when we have society, we have what society can do;
when we have size, we have what size can do — but when we have prayer,
we have what God can do.
l Prayer gets lost in the rivalry of competing interests.
l Waiting for an answer to prayer is often part of the answer.
l Prayer is that contemplation of God that ends in resignation to His will.
l Prayer is not an hysterical spasm, but a spiritual calm.
l Neglect of prayer is the Delilah who clips the wings of many a ministerial
Samson.
l When God can reach down and do anything He wishes with me, then I can
reach up and do anything I wish with God.

LECTURE 10
l We are never so high as when we are on our knees.

l Pure prayers have pure answers.
l We praise prayer more than we practice it.
l Faith never blooms so beautifully as in hard, rocky places.
l “The self-sufficient do not pray, the self-satisfied will not pray, the self-righ-
teous cannot pray.” (Leonard Ravenhill)
l “Those blessings are sweetest that are won with prayers and worn with
thanks.” (Thomas Goodwin)
l Most men of power have found that it was best to look into the face of God in
the morning before looking into the face of their fellow man — thus putting
God between them and their problems and assuring themselves of victory.
l All our libraries and studies are mere emptiness compared with our closets.
l The real man — God’s man — is made in the closet.
l Talking to man for God is great, but talking to God for man is greater.
l We cannot be much for God unless we are much with God. The Christians
who are the mightiest in their closets with God are the mightiest in their wit-
ness to man.
l “The great tragedy of life is not unanswered prayer, but unoffered prayer.”
(F. B. Meyer)
l Prayer is not wrestling with God’s reluctance to bless us; it is laying hold on
His willingness to do so.
l Satan trembles when he sees the weakest saint upon his knees.
l The man who kneels before God can stand up to anything.
l “Prayer meetings are the throbbing machinery of the church.” (C. H.
Spurgeon)
l Nothing lies outside the reach of prayer except that which lies outside the
will of God.
l Prayer is not the least we can do; it is the most.
l “There is nothing that makes us love a man so much as praying for him.”
(William Law)
l We are encouraged to come freely to God, but not flippantly.
l “Prayer is not eloquence but earnestness; not the definition of helplessness,
but the feeling of it.” (Hannah More)
l “The chief purpose of prayer is that God may be glorified in the answer.” (R.
A. Torrey)
l God is still on the throne, we’re still on His footstool, and there’s only a
knee’s distance between.” (Jim Elliot)
l Prayer is a summit meeting in the throne room of the universe!

LECTURE 10
— FASTING —
VII. FASTING
The subject of prayer and fasting is one of the least understood and practiced
aspects of the Christian walk. Many think of fasting as medieval, monastic, or
masochistic. Many religious groups have abused fasting — Luke 18:12a — but it
cannot be rejected as a valid practice on these grounds.
A. WHAT IS BIBLICAL FASTING?
1. In General Terms.
The term “fasting” simply means ‘abstinence.’
Usually this means going without food, and it may be done for medical
reasons (e.g., prior to surgery,) health reasons (e.g., to lose weight,) or
for spiritual reasons.
2. In Specific Terms.
There are 98 references to fasting in the Word of God.
a. Fasting usually involves abstinence from food — Esther 4:15,16.
b. Fasting can also include abstinence from other things such as
bathing and sleep — II Samuel 12:15-20.
c. Fasting may only involve abstinence from certain foods — Daniel
10:3.
d. Fasting can also involve abstinence from other normal physical
needs — I Corinthians 7:5.
Biblical fasting is the act of subduing the flesh in order to

accentuate the spirit. See: I Corinthians 9:27. Fasting is a deliberate act
of physical denial for the purpose of concentrating on spiritual things.
B. WHY SHOULD BIBLICAL FASTING BE PRACTICED?
1. Because We Are Detached From Christ’s Physical Presence.

See: Luke 5:35.
2. Because We Are Expected To Fast.

See: Matthew 6:17. This verse says: “...when ye fast...” — not, “if!”
3. Because We Have A Wonderful Promise From God.

See: Matthew 6:18.
4. Because We Are In Good Company.

a. Moses — Exodus 34:28.
b. Hannah — I Samuel 1:7.

LECTURE 10
c. David — II Samuel 12:16.

d. Elijah — I Kings 19:8.
e. Daniel — Daniel 10:3.
f. Esther — Esther 4:16.
g. Ezra — Ezra 8:21.
h. Nehemiah — Nehemiah 1:4.
i. Anna — Luke 2:36,37.
j. John the Baptist — Luke 5:33.
k. The Lord Jesus Christ — Matthew 4:1,2.
l. Paul — II Corinthians 11:27.
C. WHEN SHOULD BIBLICAL FASTING BE PRACTICED?

Obviously, fasting is special — it is not a daily thing we do. The Bible
doesn’t say, “fast without ceasing.”
There are special times when fasting is important and sometimes
necessary:
1. When We Are Facing Severe Temptation Or Testing.

See: Matthew 4:2; II Samuel 12:16; I Kings 19:8.
2. When We Are Earnestly Seeking Wisdom In A Matter.

See: Ezra 8:21-23; Daniel 9:2,3.
Fasting heightens spiritual perception, and as such is an aid to
understanding the Word of God.
3. When We Are Engaged In A Spiritual Battle.

See: Matthew 17:19-21; Mark 9:25-29; Ephesians 6:12.
4. When We Are Faced With Seemingly Impossible Situations.

See: Nehemiah 1:2-4.
5. When We Are Undertaking New Ministries Or Direction.

See: Acts 13:2,3; 14:23.
6. When We Are Faced With Great Danger.

See: Esther 4:16.
7. When We Are Being Chastened Of God.

In the Old Testament, sin was often a reason for fasting. The wicked city
of Nineveh was spared God’s judgment in response to fasting — Jonah

LECTURE 10
3:5-10. God’s judgment upon wicked king Ahab was deferred after he
fasted — II Kings 21:27-29.
8. When We Are Seeking Power Over The Flesh.

Pride and a too-full stomach are old bedfellows. Satan most often uses
the avenue of appetite in his approach to man — for example,
Genesis 3:6; 9:20,21; 25:28,34; 27:4; Exodus 16:3; Luke 12:19; Luke
4:3; and I Corinthians 10:6,7.
D. HOW SHOULD BIBLICAL FASTING BE PRACTICED?

God initiates fasting, and the time, the length, and the kind of fast are all of
His choosing.
1. Fasting Is To Be Done Unto The Lord.

See: Zechariah 7:4-6.
Fasting will be unacceptable and ineffective without a right relationship
with the Lord — Isaiah 58:3-5; Joel 2:12,13.
2. Fasting Is To Be A Personal Individual Matter.

See: It is not a religious ritual — Luke 18:9-12; it is not for outward
show — Matthew 6:16-18.
3. Fasting Is To Be Accompanied By Prayer.

Most scriptures dealing with fasting combine it with prayer.

LECTURE 10
STUDY QUESTIONS
Soteriology — Lecture 1
1. To what object may the doctrines of salvation be likened? Why?
2. Why is it important to understand salvation to be a comprehensive term?
3. Define “salvation.”
4. Outline the threefold enjoyment of salvation by the believer.

STUDY QUESTIONS
5. Contrast the Biblical plan of salvation with that of all other religions.
6. What is “Universalism?”
7. Give a scripture reference refuting universalism.
8. Why is baptismal regeneration (or baptismal remission) a works-based “salvation?”
9. Why is salvation supremely important?

STUDY QUESTIONS
1. What does the Bible mean by “the Law?”
2. Into what three sections is the Law of Moses divided? Explain each.
3. Galatians 3:19 states that the “law was added.” When was it added? To what was it added?
Why was it added?
4. What are the four stated purposes of the Law?
5. Define “Legalism.”
6. Define “Antinomianism.”
7. Define “Galatianism.”
8. Explain how the Law can be used as an effective tool in soul winning.

STUDY QUESTIONS
9. Define the word “Grace.”
10. Give the acrostic for G-R-A-C-E.
11. List five contrasts between the Law and Grace.
12. Cite three facts concerning the Christian and the Law.
13. What is holy living a product of in the Christian?
14. Under what Law is the believer?
15. In what derogatory way has the term “legalism” been applied in recent years?
16. Give one area of Christian freedom or liberty.
17. Explain this statement — “Liberty does not mean license.”

STUDY QUESTIONS
1. Quote: II Corinthians 7:10.
3. Quote: Ephesians 2:8,9.
4. What is the relationship between “repentance” and “faith.”
5. Define “repentance.” Explain why this definition cannot relate specifically to sin and
salvation.
6. Distinguish between “repentance” and “remorse.”
7. In what way is repentance a “gift of God?”

STUDY QUESTIONS
8. By what means does God seek to bring man to repentance?
9. What are the fruits of true Repentance?
10. Give the acrostic for F-A-I-T-H.
11. Name three things faith is not.
12. What four things are involved in saving faith?
13. Show how these four things are seen in II Timothy 1:12.

STUDY QUESTIONS
1. Quote: John 3:7.
2. With what other Bible term is regeneration synonymous?
3. Give three results of regeneration.
4. Give a scripture reference that shows regeneration to be an act of God’s sovereign will.
5. What are the two possible (valid) interpretations of the “water” in John 3:5?
6. In what way is regeneration a supernatural miracle?

STUDY QUESTIONS
7. What is meant by the word “quicken?”
8. Into what two spheres of relationship is the believer placed through the new birth?

STUDY QUESTIONS
1. Give a simple explanation of the word “justified.”
2. What does justification declare concerning the sinner’s guilt?
3. What is meant by the terms “standing” and “state” with regard to the believer?
4. Distinguish “forgiveness” and “justification.”
5. What are the grounds of a believer’s justification?
6. Explain what is meant by the word “imputed.”

STUDY QUESTIONS
7. Explain what is meant by the word “merit.”
8. Give three results of justification.
10. In what New Testament Books is “justification by faith” a predominant theme?
11. Contrast the “peace” of Romans 5:1 with that of Philippians 4:6,7.

STUDY QUESTIONS
1. Define the word “adoption” as it is used in the Word of God.
2. What does the teaching of “the Universal Fatherhood of God” mean?
3. Refute this teaching.
4. When is the believer adopted? Give a scripture reference.
5. Into what is the believer adopted?

STUDY QUESTIONS
6. When will all the benefits of adoption be fully realized? Give a scripture reference.
7. List five privileges of adoption.

STUDY QUESTIONS
1. What was William Carey told after he expressed a burning desire to serve as a missionary?
2. What was the “union” which formed the Baptist Union in Great Britain in 1891?
3. Define the word “election.”
4. In what two general ways does the Bible use the term election?
5. In what way is election according to God’s foreknowledge?
6. What did God elect to do in eternity past?
7. How does the sovereignty of God relate to election? (Answer carefully.)
8. To whom does predestination apply?
9. With what birth does the Word of God identify predestination?
10. With whose writings and theological work did the doctrines known as “Calvinism” originate?
11. What is the chief emphasis of Calvinism in salvation?
12. List the so-called “Five Points of Calvinism.”

STUDY QUESTIONS
13. Outline the teaching of Calvinism concerning election and predestination.
14. In what way is a Christ-rejecter predestined to the Lake of Fire?
15. Give five dangers of Calvinism.
16. Does sinful man possess a free will? Give a scriptural proof.
17. What is God’s will in the matter of salvation?
18. Explain the significance of the term “whosoever.”
19. What was the impetus for the rise of Arminianism in the 17TH century?
20. What is the Arminian view of sin?
21. How is the Arminian plan of salvation synergistic?
22. What is the most obnoxious feature of Arminianism?
23. What is the most obnoxious feature of Calvinism?
24. What is “Lordship Salvation” in its unscriptural connotation?
25. Distinguish between salvation and discipleship.

STUDY QUESTIONS
1. What is the most usual misconception about sanctification?
2. Name three religious groups within the “holiness movement.”
3. Give two terms for sanctification used by holiness groups.
4. How do the holiness groups view justification and sanctification?
5. What is the Biblical meaning of sanctification?
6. Cite three different ways the term “sanctification” or “sanctified” is used in the Word of God.
7. What is the two-fold nature of the sanctification of the believer?

STUDY QUESTIONS
8. Explain what is meant by “absolute sanctification.”
9. What is meant by the term “saint?”
10. What are the means of “progressive sanctification?”
11. Explain II Corinthians 1:15, which is used by many to teach the need for a second work of
grace.
12. What are the three paths to victory over the old nature?

STUDY QUESTIONS
1. Quote: Jude 24.
2. Upon what does the eternal security of the believer rest?
3. Explain how the nature of God (attributes) assures the believer of eternal security.
4. How does the fact of the “new birth” teach eternal security?
5. How does the fact that salvation is a gift teach eternal security?
6. Distinguish between “eternal life” and “everlasting life.” How does each apply to the
believer?
7. Give three scripture references that state the fact of the eternal security of the believer.

STUDY QUESTIONS
8. Why is assurance of salvation vital to a Christian?
9. Give a three-fold check for assurance of salvation from the Book of I John.

STUDY QUESTIONS
1. What is the basic definition of “prayer?”
2. Give the acrostic showing the ‘parts’ of prayer.
3. Define adoration.
4. Define confession.
5. Why is confession a necessary prerequisite for prayer?
6. What are the two kinds of supplicatory prayer?
7. Give three reasons for the importance of prayer.

STUDY QUESTIONS
8. What does the Bible say concerning the posture of prayer?
9. List five attitudes of prayer as taught in the Lord’s model prayer.
10. How does each Person of the Godhead relate to prayer?
11. Give the five steps to successful secret prayer.
12. List three hindrances to effective prayer.
13. What is the basic definition of “fasting?”
14. Give two reasons why Christians should fast.
15. List five purposes for Christians to fast.

STUDY QUESTIONS
ASSIGNMENT # 6
The Doctrine of Salvation
SECTION A:
Answer all questions clearly and concisely, using complete sentences and
providing supporting scripture references where appropriate.
1. Give a Biblically sound definition for each of the following terms, using at least two scripture
references to support your answer:
lJustification lRegeneration lAdoption
lFaith lRepentance lSanctification
2. Outline a Biblical response you would give to a young Christian who is seeking assurance of
salvation.
3. Outline a Biblical response you would give to someone who believes (based on Luke 9:62) his
salvation could be lost through backsliding.
4. Compose a “plan of salvation” or a “Bible roadmap to salvation,” listing the steps you would need
to cover during a soul winning conversation with a lost person. Under each step, provide at least
five scripture references that could be used during the conversation.
5. Write a brief explanation of (contrasting the differences between):

lPrayer lWatching lFasting
SECTION B:
Write a short paper (350-500 words) on the subject:
“The salvation of...”
Select any Biblical account of the conversion of a man or a woman, and

carefully analyze the steps before and after the great event. Look to
highlight (where possible) their past life, conviction of sin, repentance,
faith, regeneration, assurance, and new life in Christ, etc.
DUE DATE:

ASSIGNMENT
BOOK FOUR
THE DOCTRINE OF
THE CHURCH
(Ecclesiology)
1. The Biblical Definition of a Church ......................................... 557

2. The Church and the Kingdom of God ..................................... 575
3. The First New Testament Church ............................................. 587
4. The Relationship of Jesus Christ to His Churches .................... 597
5. The Government of a New Testament Church ......................... 621
6. The Officers of a Church ......................................................... 633
7. Scriptural Baptism — its Subjects ............................................ 647
8. Scriptural Baptism — its Mode ................................................ 655
9. Scriptural Baptism — its Symbolism ........................................ 661
10. Scriptural Baptism — its Administrator .................................... 667
11. The Lord’s Supper .................................................................. 677
12. Tithing and Stewardship .......................................................... 693
13. The Discipline of a Church ...................................................... 701
14. The Purpose of a Church ........................................................ 709
Study Questions ........................................................................... 713
Assignment ................................................................................... 747
THE BIBLICAL DEFINITION OF A CHURCH
The most defining and distinguishing doctrine for Bible-believing Baptists is the
doctrine of the Church. Baptists certainly do not “hold a monopoly” on all of the
precious truths of the Word of God — there are many other believers of
non-Baptist persuasions who are sound on the cardinal doctrines of Christ,
salvation, creation, and so on. Bible-believing Baptists are not the only ones who
contend for the inspiration, preservation, and absolute authority of the Word of
God. However, it is in the area of ecclesiology where we most often “part
company.” What we believe about the Church is our trademark, and it does make
a difference — not in the matter of eternal salvation (Ephesians 2:8), but certainly
in the area of temporal service (Ephesians 2:10).
This lecture considers the Biblical definition of a Church. If a survey was
conducted among people who nominally or assuredly claim to be “Christians,”
and the question was asked, “What is a Church?” — the answers coming back
would be both varied and revealing.
Many people think of a ‘church’ as the literal building where Christians meet.
(Even we Bible-believing Baptists are want to use the loose language of religion
and say such things as, “I’m going to the church,” when in fact we ought to say,
“I’m going to the church house.”)
Others consider a ‘church’ to be a religious denomination — the Baptist
Church, the Catholic Church, the Presbyterian Church, and so forth. (In reality it
is incorrect to speak of THE Baptist Church — there are only Baptist churches.)
The most popular idea among fundamentalists and evangelicals as to what a
church is is that it is a universal, invisible, entity — the so-called “Body of
Christ” into which all believers are “baptized by the Holy Spirit” at the time of
conversion.
All the above “definitions” are unscriptural and damaging to a proper
understanding of the truth. The question as always is:
“What does the Bible teach?”
I. A CHURCH IS AN “EKKLESIA”
The word “church” is rendered from the Greek word ¦6680F\" — “ekklesia”
(pronounced “ek-klay-see'-ah”).
Our first consideration is, “What is the meaning of ‘ekklesia’?”
The answer to this question must be determined from either an etymological or a
philological standpoint (or both):
The Doctrine of The Church Page 557

LECTURE 1
A. THE ETYMOLOGICAL DEFINITION OF “EKKLESIA:”

The science of etymology is concerned with the root derivation of words.
The word ‘ekklhsia’ is derived from the Greek preposition ‘ek’ — “out of,”
and the verb ‘kalew’ — “I call.”
Therefore, the underlying root meaning of the word is “called out.”
Those who support the invisible, universal ‘Church’ theory prefer to stick
with this definition, because scriptures such as Romans 8:30; Acts 15:14,
and John 15:19 teach that the believer is called out — called out of sin,
called out of the world, called unto Christ, called to be saints, etc. (This is a
blessed truth indeed, but it relates to salvation — never the ‘Church!’)
B. THE PHILOLOGICAL DEFINITION OF “EKKLESIA:”

The science of philology is concerned with the common usage of words,
which may differ somewhat from its etymology (its root derivation). The
way in which a word is used by people on an everyday basis gives its
definition.
l For example — the word “school.”

The English word comes from the Greek scolh — ‘schole,’ which
conveys the idea of “loitering (as a withholding of oneself from
work) or leisure, i.e. (by impl.) a ‘school’ (as vacation from phys.
employment):—school.” (1)
The root meaning (etymology) of ‘school’ is one of studies
undertaken during leisure time (non-working time) — however, the
common meaning (philology) of the word certainly does not
convey any idea of loitering or leisure (as just about any serious
student will affirm!).
l For example — the word “gymnast.”

This word, which refers to someone participating in competitive
indoor exercises, comes from the Greek word gumnoV — ‘gymnos,’
which literally means “naked.” One hardly thinks of a gymnast in
those terms today (although the sport appears to be heading in that
direction!). Etymologically, the word derives from the perverted
practice of the ancient pagan Greeks whose athletes did conduct
their contests naked.
l For example — the word “melodrama.”

The Greek words mélos (song) and drâma (action) give the
etymology of the word, which originally meant a play with music.
1 Zodhiates, S. The Hebrew-Greek Key Study Bible. Chattanooga, Tennessee: AMG Publishers, 1986: pg.70
— Greek Dictionary of the New Testament section, entry #4981
Page 558 The Doctrine of the Church

LECTURE 1
“Early in the 19c. plays with musical accompaniment were staged

to circumvent the restrictions on legitimate drama in London.” (2)
The point is: we need to be more concerned about how a word is used
rather than what its root derivation may be.
The meaning of the word ‘ekklesia’ is defined by its common usage in
Biblical times. This being the case, the meaning of ‘ekklesia’ is
“ASSEMBLY.”
1. The Classical Usage Of “Ekklesia.”

In non-Christian Greek literature (Classical Greek) the word ‘ekklesia’ is
found a number of times and always with the meaning “assembly.”
l Scott & Liddell defines ‘ekklesia’ as “an assembly of the citi-
zens summoned by the crier; the legislative assembly.” (3)
l Seyffert defines it as “the assembly of the people, which in
Greek cities had the power of final decision in public affairs.”
(4)
It is interesting to note the connection between the assembly and a pure

democracy.
A few classical Greek references for ‘ekklesia’ are cited:
a. “Pericles, seeing them angry at the present state of things ... did not
call them to an assembly (ekklesia) or any other meeting.” (5)
b. “Having said such things, he himself, since he was ephor, put the
question to vote in the assembly (ekklesia) of the Spartans.” (6)
c. “And the Athenians having convened an assembly (ekklesia)
voted.” (7)
d. “When after this the assembly (ekklesia) adjourned, they came
together and planned ... For the future still being uncertain,
meetings and speeches of all sorts took place in the marketplace.
They were afraid that an assembly (ekklesia) would be summoned
suddenly...” (8) Compare the distinction here between a lawfully
assembled business body and a mere gathering together of the
people in unofficial capacity with the town-clerk’s statement in Acts
19:35,40.
2 McArthur, T. The Oxford Companion to the English Language. Oxford, England: Oxford University
Press, 1992: pg. 649.
3 Scott & Liddell. A Greek-English Lexicon: pg.206
4 Seyffert: A Dictionary of Classical Antiquities.
5 Thucydides 2,22
6 Ibid. 1,87
7 Ibid. 6,8
8 Demosthenes 378,24
The Doctrine of the Church Page 559

LECTURE 1
The classical meaning of ‘ekklesia’ is “an organized assembly whose

members are properly called out from their private homes or business
to attend to public affairs.”
2. The New Testament Usage Of “Ekklesia.”

a. The Christian Usage.
When the Lord Jesus Christ first mentioned the church in Matthew
16:18, His disciples did not register any surprise or ignorance.
Koine (common) Greek was the language of New Testament times,
and there is no evidence whatsoever that Jesus gave ‘ekklesia’ any
other meaning than that which was well known.
However, Christ distinguished the word from all other assemblies
by calling it MY Church. His use of the possessive pronoun “my”
distinguishes the Lord’s assembly from all other assemblies of the
day, but it still remains an assembly!
b. The Non-Christian Usage.
The Ephesian ekklesia in Acts 19:29-41 was clearly an assembly of
citizens to conduct town business. In this account, it was
interrupted by the intrusion of a hostile crowd, but it was an
assembly.
Note: It is not necessary for the student to know Greek to understand

what a church is. The usage of the word throughout our English
Bible will lead one to the same conclusion.
e.g., I Corinthians 11:18,20 — “For first of all, when ye come
together in the church, I hear that there be divisions among
you... When ye come together therefore into one place...”
II. A CHURCH IS AN “ASSEMBLY”

The word “church” or “churches” is found 114 times in the New Testament. As
noted above, the word is defined by its philology — it is an assembly.
The application of this basic definition to most of the references in the New
Testament readily shows this to be the correct definition. Substituting the word
‘assembly’ for ‘church’ in I Corinthians 1:2 reads, “Unto the assembly...which is at
Corinth...”
There are FOUR implications inherent in the word “assembly.” An assembly (any
assembly) must be:
o Local
o Visible
o Organized
o Constituted

LECTURE 1
A. AN ASSEMBLY MUST BE LOCAL:

People cannot ‘come together’ — assemble — and yet be all over the
world. The word does not tolerate any universal concept.
l A motor vehicle is an assembly of various components — how ri-
diculous it would be to speak of a ‘universal automobile!’
l A football crowd is an assembly of multitudes in a particular
stadium — how ridiculous it is to speak of a ‘worldwide crowd!’
(Millions viewing a game on television sets around the world are
an audience, but never a crowd.)
This fact concerning the word assembly gives the lie to the “universal
church” theory.
1. The Biblical Usage Of “Church” Supports This Assertion.
[See: Catalog 1.]
In all but about 15 instances, the word “church” or “churches” is used

in connection with specific geographical localities.
a. The New Testament gives 20 references to churches in 14 different
cities or towns — definite locations. For example:
i. Jerusalem — Acts 8:1.
ii. Antioch — Acts 13:1.
iii. Corinth — I Corinthians 1:2.
b. The New Testament gives 12 references to churches (always plural)
in eight specific regions — definite locations. For example:
i. Judea, Galilee, and Samaria — Acts 9:31.
ii. Syria and Cilicia — Acts 15:41.
iii. Galatia — Galatians 1:2.
c. The New Testament also gives four references to churches
(assemblies) gathering in private homes — Romans 16:5; I
Corinthians 16:19; Colossians 4:15; Philemon 2.
d. The context in which the word “church” is used clearly indicates the
fact that New Testament churches are always local.
i. How can you “tell it” to something that is not there —
Matthew 18:17? The context of this scripture mentions a
‘local’ brother and ‘local’ witnesses — so why not a ‘local’
church?
ii How can you “hear” from something that is world-wide?
iii. The context of Acts 5:11 indicates a ‘local’ assembly —
see: verses 5,12.
iv. How can you “serve” a universal ‘church’ (Romans
16:1)?

LECTURE 1
v. How can the “least esteemed” in a universal, world- wide

‘church’ judge in matters between individual believers (I
Corinthians 6:4)?
vi. How can a universal, world-wide ‘church’ “come
together in one place” (I Corinthians 11:18,20; 14:23)?
vii. How can a universal ‘church’ “communicate” with a
missionary (Philippians 4:15)?
viii. How can a bishop “take care” of a universal church
(I Timothy 3:5)?
ix. How can a universal ‘church’ be “charged” and “relieve
widows” (I Timothy 5:13)?
x. How can you “call for the elders” of a church that is
universal (James 5:14)?
xi. How can you “receive” or “cast out” people from a
universal ‘church’ (III John 10)?
xii. How could the apostle John “come” to visit a universal
‘church’ (III John 10)?
xiii. How could you “send” anything to a ‘church’ that is not
there in one location (Revelation 1:11)?
2. The Generic Use Of “Church” Also Supports This Assertion.

About 15 passages refer to the church generically, or institutionally —
that is, no church in particular, any church in general.
Several references to ‘the church’ in the Book of Ephesians are used in
this way, and those who hold to the universal church theory invariably
lean heavily on such verses for support.
Ephesians 5:23 says “Christ is the Head of the church,” and it is argued
that this can only mean ‘THE (one, universal) Church’ since there can
be but one Head.
This reasoning may appear logical, but the same scripture passage also
says, “the husband is the head of the wife.” By the same reasoning we
could then prove the existence of a universal husband and a universal
wife! That is ridiculous. In this case, the words “husband” and “wife”
are generic — they apply to no husband or wife in particular, but to all
husbands and wives in general.
How can ONE Christ be Head over countless churches? The same
way that the one Christ is Head over countless Christian men in the
world (I Corinthians 11:3, “the head of every man is Christ...”).
Note: As Bible-believing Baptists, we should strenuously avoid the

term “local church” — first, because it is bad grammar
(tautology); and second, because it falls in with the language of

LECTURE 1
most ‘universalists’ by implying there are two or three kinds of

churches (local and universal).
3. The Israelite ‘Church’ Supports This Assertion.

In Acts 7:38, Israel in the wilderness is called a ‘church.’ While many
have supposed this to be a error of translation, it is in fact a very
accurate translation. Even though Israel numbered several millions of
people (based on Numbers 1:45-47,) they were all together in one
place and pitched camp in definite localities — e.g. Numbers 12:16;
21:10-20.
Of course, once they entered into the Promised Land and dispersed
throughout the many cities, towns and regions, they were no longer a
‘Church’ — assembly — but a nation, and in due course a kingdom.
4. The Ephesian Town Assembly Supports This Assertion.

The meeting of citizens was located in the theater at Ephesus — Acts
19:29e. Note the words, “come together” in verse 32. Compare this
with I Corinthians 11:17,18,20.
5. Metaphors Of A New Testament Church Support This Assertion.

There are three prominent metaphors for a church in the New
Testament. They are:
• BODY — Colossians 1:18a.
• BUILDING — Ephesians 1:20-22.
• BRIDE — II Corinthians 11:2.
(These will be detailed in Lecture 4.)
a. A BODY Must Be Local.

The New Testament likens each church to a human body — using
the term the “Body of Christ.” That our bodies are in one place is
obvious, for if a man is blown apart by dynamite he is
dismembered, and can no longer be called a body.
b. A BUILDING Must Be Local.
The New Testament likens each church to a house or a temple.
Houses are found in one place — unless hit by a tornado, after
which they are no longer a building.
c. A BRIDE Must Be Local.
The New Testament likens each church to a bride. Every groom
standing at the altar expects to see his bride in one place — by his
side. The thought of a man marrying someone who is all over the
world on their wedding day is absurd.

LECTURE 1
B. AN ASSEMBLY MUST BE VISIBLE:

People cannot “come together” — assemble — and not be seen. The word
does not tolerate any invisible concept.
l A motor vehicle is an assembly of various components — how ri-
diculous it would be to speak of an ‘invisible automobile!’
stadium — how ridiculous it would be to have an ‘invisible crowd!’
Roman Catholicism declares itself to be a universal (Catholic,) visible
‘Church.’ Protestantism continued with this universal church concept, but
to account for the many and varied denominations within its embrace
teaches a universal, invisible ‘Church.’
Neither teaching is scriptural, nor fits the meaning of “assembly.”
1. The Biblical Usage Of “Church” Supports This Assertion.

The following references show the churches of the New Testament were
indeed visible assemblies — II Corinthians 1:1,15,16; I Thessalonians
3:10.
2. A Visible Church Is Logical.

A church cannot operate if its members are invisible. It cannot meet in
an invisible location. It cannot function with invisible officers, nor exist
on invisible tithes. Our Lord gave the Great Commission to His (local,
visible) church — an invisible entity cannot evangelize, baptize, or
instruct believers. Neither can an invisible church administer discipline
— Matthew 18:15.
a. How can you “tell it” to something you cannot see — Matthew
18:17?
b. How can you “salute” something you cannot see — Acts 18:22?
c. How can you “serve” something you cannot see — Romans 16:1?
d. How can you “take care of” something you cannot see — I
Timothy 3:5?
3. The Israelite Wilderness ‘Church’ Supports This Assertion.

See: Acts 7:38. As this great company of people moved from Egypt to
Canaan, they were very visible to their enemies. See: Numbers 22:41.

The whole account of Acts 19:29-41 requires a visible assembly —
there was certainly a visible crowd, and a visible townclerk, and a
visible theater. In verse 40 the townclerk associates the assembly with
the (visible) crowd by the use of the word “we.”

LECTURE 1

a. A BODY Must Be Visible.
No surgeon can operate upon an invisible body. The only time we
are absent from the body is when we are present with the Lord, and
by then the body is dead! A body must be visible.
b. A BUILDING Must Be Visible.
No builder points to vacant land and says, “Look at the house I
built.” (The only person who is more unbalanced than that is one
who pays the builder for the house!) Any building must be visible.
c. A BRIDE Must Be Visible.
No groom wants to have an invisible bride walk down the aisle —
he expects to see one who is pure and radiant in her adornment.
C. AN ASSEMBLY MUST BE ORGANIZED:

People cannot ‘come together’ — assemble — and yet be in complete
disarray.
l A motor vehicle is an assembly of various components — but
these are not all thrown onto the factory floor by the workers or
delivered in a heap to the customer. The components are put
together according to a detailed plan.
stadium — how ridiculous it would be for the crowd to occupy the
playing field! The crowd is usually organized through ticket sales
into sections and even seats. Crowd control is very important
these days.
The Greek word “ekklesia” never means a rabble or even a crowd (‘oklos’)
of people. It refers to an organized group of people, in particular a citizens’
meeting to discuss the affairs of the city.
1. New Testament Church Doctrine Supports This Assertion.

Several Books in the New Testament are either “church” or “pastoral”
epistles, and are concerned with how a church is to be organized.
See: I Corinthians 14:40; Colossians 2:5; Titus 1:5 — note the
word, ‘order’ — and I Timothy 3:15 — ‘behave.’
The church in the wilderness was highly organized. It had leadership
(through Moses and the elders), and when they pitched camp there was
no disorderly chaos at all. Numbers 2 gives very specific details for the
arrangement of the camp. See: Numbers 2:2,34. When the Israelites
marched from place to place, a very definite order was established —
see: Numbers 10:14-28.

LECTURE 1
3. The Ephesian Assembly Was Chaotic (Disorganized) For A Reason.

In Acts 19, statements such as, “the assembly was confused” — verse
32, seem to contradict the assertion that an assembly must be
organized.
A careful reading of this account shows that a “lawful assembly” (verse
39) that was meeting in the theater (verse 29) under the leadership of
the townclerk (verses 35,41) was interrupted by the intrusion of a
hostile crowd — ‘oklos.’ The resulting “concourse” (verse 40 —
‘sustrophes’) was not an orderly assembly. Because of this, the
townclerk dismissed the assembly — showing there was both
leadership and rules of order — the hallmarks of an organized body.

a. A BODY Must Be Organized.
A pile of flesh, organs, bones, etc., along with bottles of blood, all
thrown together into a bag does not constitute a body — they must
be put together according to a plan. See: Psalm 139:14-16.
God says the same thing of a New Testament church — it is to be
“fitly joined together.” See: I Corinthians 12:18-20,24; Ephesians
4:16.
b. A BUILDING Must Be Organized.
A pile of bricks, lumber, plaster, nails, cement, etc., all dumped by a
delivery truck onto a site does not constitute a building — these
items must all be fitted together according to a blueprint, a plan.
God says the same thing of a New Testament church — it is to be
“fitly framed together.” See: I Corinthians 3:9-11; Ephesians 2:21.
c. A BRIDE Must Be Organized.

God has ordered marriage and the home. A betrothal places a
maiden under God-given rules — e.g. Deuteronomy 22:23,24;
and marriage places the wife in subjection to her husband —
Ephesians 5:22.
God says the same thing of a New Testament church — II
Corinthians 11:2. It is to remain spiritually and doctrinally chaste
for the Bridegroom.
D. AN ASSEMBLY MUST BE CONSTITUTED:

Any assembly must be put together with the correct ingredients. There are
qualifications for membership in any assembly.
l A motor vehicle is an assembly of various components, but not
any components. How ridiculous it would be to assemble an au-
tomobile from clover seeds, mercury, and rabbit ears! A car is
made from steel, plastic, rubber, etc. in many specific forms such
as engine blocks, pistons, doors, tires, instruments, and so on.

LECTURE 1

stadium — but even these people are specified as ticket-holders.
Every conceivable kind of assembly must consist of a specified
constituency. The Greek town assemblies were made up of the male
citizens — women and slaves were not invited!
1. The New Testament Clearly Specifies A Church’s Constituency.

It is self evident that a church is an assembly of people. The question is,
“just any people?”
Philippians 1:1 teaches that those making up the membership of a
church must first be saints — i.e., they must be believers.
Acts 2:41 further defines the qualifications for New Testament church
membership by giving three words:
“...RECEIVED his word...” — SALVATION
“...were BAPTIZED...” — BAPTISM
“...were ADDED...” — CHURCH MEMBERSHIP
Not just any person may (rightfully) belong to a New Testament church.
For that matter, not just any Christian may belong to a New Testament
church. (For an enlargement on this point, see: Lecture 2.)
2. New Testament Church Discipline Supports This Assertion.

The fact that churches are instructed to keep themselves pure by
excluding erring members (Matthew 18:17; I Corinthians 3-7; II
Thessalonians 3:6,14; Titus 3:10; etc.,) demonstrates a very specific,
limited constituency.

The great wilderness congregation of Israel was not a collection of any
people from any nation — it consisted of very specific people, and great
lengths were taken to ensure the purity of its constituency. See:
Numbers 1:1,2. Those who were not Israelites were so identified —
Numbers 11:4a.

The assembly was distinguished from the city, verse 29; the
companions, verse 29; the crowd, verse 35a; the craftsmen, verse 38;
and the deputies of the law, verse 38.
This was no universal assembly made up of “any and all who wanted to
join.” Specific members, meeting in a specific way, in a specific place
— an assembly.

LECTURE 1

a. A BODY Must Be Properly Constituted.
The human body is made up of “flesh, blood, and bones.”
Although certain artificial devices may be fitted to take the place of
certain organs, they are always alien and will often be rejected.
b. A BUILDING Must Be Properly Constituted.
A builder does not purchase a bale of hay, a bowl of jelly, and some
uranium yellowcake in order to build a house. He must order the
right materials — lumber, cement, plaster, paint, bricks, nails, etc.
c. A BRIDE Must Be Properly Constituted.
Not everyone can be a bride. A bride must be a female. She must
be unmarried. She must be of legal age. She must be willing to join
herself to the groom.
III. THE NEW TESTAMENT CHURCH DEFINED

Based on the above considerations, a simple definition is:
“A New Testament Church is an assembly of baptized believers,
organized to carry out the Lord’s work.”
Contained within this definition are the following key points:

l “assembly” — hence local and visible.
l “baptized believers” — hence specifically constituted.
l “organized” — according to the pattern given in the New
Testament.
This definition must be committed to memory.
IV. THE NEW TESTAMENT CHURCH DELINEATED

The considerations outlined above exclude the possibility of some ‘universal,
invisible Church.’ Such a thing is unreasonable, absurd, and most of all,
unscriptural.
A. WHAT IS THE “UNIVERSAL, INVISIBLE, MYSTICAL

‘CHURCH’” THEORY?
The teaching of a universal ‘Church’ has been around since the days of
Cyprian, bishop of Carthage (200-258 A.D.). It is a belief that all of
Christendom makes up one single entity called the Church.
These early concepts developed into the Catholic (universal) model. The
Roman Catholic ‘Church’ teaches that it is the one, true, visible Church of
Christ.
After the Protestant Reformation spawned numerous competing
denominations and national ‘Churches,’ the idea of a universal invisible
‘Church’ came about.

LECTURE 1
In conservative circles, a common expression of this view is that the “church

fundamentally comprehends the wole number of regenerated persons
specifically from Pentecost to the first resurrection ... united organically to
one another and to Christ by the baptizing work of the Holy Spirit.” (9)
More discussion on this subject will be found in Lecture 2.
B. THE MULTI-CHURCH TEACHING OF SCOFIELD:

In order to overcome the problems associated with an invisible church,
men such as C. I. Scofield, through his generally otherwise excellent
Scofield Reference Bible, have devised a three church theory:
1. The True Church — composed of the truly regenerate everywhere.

This is otherwise called “the Body of Christ.”
2. The Visible Church — what we might term “Christendom.”

This is also a universal, invisible entity which includes saved and lost
within the pail of the Christian ‘religion.’
3. The Local Church — the entity that is closest to what the Bible actually
teaches.
The fact that the New Testament speaks of “churches” (plural) shows the
error of Scofield’s concept.
The New Testament makes no distinction between the so-called “Body of
Christ” and the “Local Church.” In fact, in Colossians 1:18,24, the “body”
[of Christ] and the “church” [‘assembly’] are EQUATED!
“And he is the head of the body, the church... for his body’s sake, which is the
church.”
The fact is that every true New Testament Church is the Body of Christ in its
particular location, with Christ as its Head.
According to Ephesians 4, there is but ONE [type of] Body, and the
contents of the chapter indicate this to be a real, local, visible, organized
church made up of real, local, visible saints, and overseen by real, local,
visible pastors.
C. THE DAMAGING EFFECTS OF THE ‘UNIVERSAL,

INVISIBLE CHURCH’ THEORY:
This theory gives rise to the following consequences:
1. It Destroys Loyalty To One’s Church.

Real (New Testament) churches are often made secondary to THE
Church. They never fully receive the preeminence given them by the
Word of God.
9 Unger, M. F. Unger’s Bible Dictionary. Chicago, Illionois: Moody Press, 1970: pg. 205.

LECTURE 1
2. It Promotes “Church-hopping.”
A believer can go anywhere and still be in ‘THE Church’ if this theory is
true.
3. It Promotes Substitute Organizations To Do The Work Of Churches.

There are literally hundreds of (all very local and visible) para-church
organizations in existence — mission boards, seminars, relief agencies,
Bible-teaching ‘ministries,’ youth organizations, men’s organizations,
etc. There is a non-church organization available to do every single
task the Lord assigned to His churches.
4. It Promotes Compromise.
Acceptance of this theory leads to inter-denominational fraternity —
which by its very nature requires doctrinal compromise, or at least a
‘let’s not bring that subject up’ mutual understanding. Fellowship is on
the basis of agreement (Amos 3:3), and is limited by agreement.
Baptists may have Christian fellowship with other believers on the basis
of their mutual salvation. Baptist churches, however, cannot fellowship
or unite with other religious groups because that would engender
doctrinal confusion and destroy the unity of the Spirit (Ephesians
4:3-6).
5. It Erodes Scriptural Church Discipline.

The whole authority of a New Testament Church is eroded, for such a
church is made second rate to ‘THE Church.’
6. It Downgrades Bible Baptism For So-called ‘Holy Spirit Baptism.’
The Holy Spirit never baptizes anyone (see: Unit 4, Lecture 4). The
ONE baptism of Ephesians 4:5 is the immersion of a believer in water,
picturing the death and resurrection of Christ.
7. It Promotes Ecumenism.
The universal church concept is the essence of ecumenism. As the
song-writer put it: “We are not divided, All one body we.” (10)
8. It Releases Christians From Church Related Responsibilities.

Loyalty and consistency are the big losers with this theory.
DOCTRINAL VERSE MEMORIZATION: # 25 — Acts 2:41.
10 Sabine Baring-Gould (1834-1924) “Onward Christian Soldiers.”

LECTURE 1
ALL THE
REFERENCES TO
“CHURCH” OR “CHURCHES”
IN THE
NEW TESTAMENT
The word “church” (or “churches”) is found 114 times in the New Testament. In
all but two instances it is rendered from the Greek ‘¦6680F\"’ (sing.) or
‘¦6680F\"4H’ (pl.)
Below is a complete listing of these references.
1. Matthew 16:18 upon this rock I will build my church ¦6680F\"<

2. Matthew 18:17 tell it unto the church ¦6680F\
3. Matthew 18:17 if he neglect to hear the church ¦6680F\"H
4. Acts 2:47 the Lord added to the church daily ¦6680F\
5. Acts 5:11 fear came upon all the church ¦6680F\"<
6. Acts 7:38 that was in the church in the wilderness ¦6680F\
7. Acts 8:1 a great persecution against the church ¦6680F\"<
8. Acts 8:3 he made havoc of the church ¦6680F\"<
9. Acts 9:31 then had the churches rest ¦6680F\"4
10. Acts 11:22 unto the ears of the church ¦6680F\"H
11. Acts 11:26 assembled themselves with the church ¦6680F\
12. Acts 12:1 to vex certain of the church ¦6680F\"H
13. Acts 12:5 prayer was made . . . of the church ¦6680F\"H
14. Acts 13:1 now there were in the church ¦6680F\"<
15. Acts 14:23 ordained them elders in every church ¦6680F\"<
16. Acts 14:27 and had gathered the church together ¦6680F\"<
17. Acts 15:3 brought on their way by the church ¦6680F\"H
18. Acts 15:4 they were received of the church ¦6680F\"H
19. Acts 15:22 apostles and elders, with the whole church ¦6680F\
20. Acts 15:41 confirming the churches ¦6680F\"H
21. Acts 16:5 and so were the churches established ¦6680F\"4
22. Acts 18:22 and saluted the church ¦6680F\"<
23. Acts 19:37 are neither robbers of churches \,D@Fß8@LH
24. Acts 20:17 and called the elders of the church ¦6680F\"H
25. Acts 20:28 feed the church of God ¦6680F\"<
26. Romans 16:1 a servant of the church ¦6680F\"H
27. Romans 16:4 all the churches of the Gentiles ¦6680F\"4
28. Romans 16:5 the church that is in their house ¦6680F\"<
29. Romans 16:16 The churches of Christ salute you ¦6680F\"4
30. Romans 16:23 and of the whole church ¦6680F\"H

CATALOG 1
31. I Corinthians 1:2 the church of God which is at Corinth ¦6680F\

32. I Corinthians 4:17 I teach every where in every church ¦6680F\
33. I Corinthians 6:4 are least esteemed in the church ¦6680F\
34. I Corinthians 7:17 so ordain I in all churches ¦6680F\"4H
35. I Corinthians 10:32 nor to the church of God ¦6680F\
36. I Corinthians 11:16 neither the churches of God ¦6680F\"4
37. I Corinthians 11:18 come together in the church ¦6680F\
38. I Corinthians 11:22 despise ye the church of God ¦6680F\"H
39. I Corinthians 12:28 God hath set some in the church ¦6680F\
40. I Corinthians 14:4 he that prophesieth edifieth the church ¦6680F\"<
41. I Corinthians 14:5 that the church may receive edifying ¦6680F\"
42. I Corinthians 14:12 excel to the edifying of the church ¦6680F\"H
43. I Corinthians 14:19 Yet in the church I had rather speak ¦6680F\
44. I Corinthians 14:23 the whole church be come together ¦6680F\"
45. I Corinthians 14:28 keep silence in the church ¦6680F\
46. I Corinthians 14:33 as in all churches of the saints ¦6680F\"4H
47. I Corinthians 14:34 keep silence in the churches ¦6680F\"4H
48. I Corinthians 14:35 for women to speak in the church ¦6680F\
49. I Corinthians 15:9 I persecuted the church of God ¦6680F\"<
50. I Corinthians 16:1 given order to the churches ¦6680F\"4H
51. I Corinthians 16:19 The churches of Asia salute you ¦6680F\"4
52. I Corinthians 16:19 with the church that is in their house ¦6680F\
53. II Corinthians 1:1 unto the church of God ¦6680F\
54. II Corinthians 8:1 on the churches of Macedonia ¦6680F\"4H
55. II Corinthians 8:18 throughout all the churches ¦6680F4ä<
56. II Corinthians 8:19 chosen of the churches ¦6680F4ä<
57. II Corinthians 8:23 the messengers of the churches ¦6680F4ä<
58. II Corinthians 8:24 and before the churches ¦6680F4ä<
59. II Corinthians 11:8 I robbed other churches ¦6680F\"H
60. II Corinthians 11:28 the care of all the churches ¦6680F4ä<
61. II Corinthians 12:13 inferior to other churches ¦6680F\"H
62. Galatians 1:2 unto the churches of Galatia ¦6680F\"4H
63. Galatians 1:13 I persecuted the church of God ¦6680F\"<
64. Galatians 1:22 unto the churches of Judea ¦6680F\"4H
65. Ephesians 1:22 head over all things to the church ¦6680F\
66. Ephesians 3:10 might be known by the church ¦6680F\"H
67. Ephesians 3:21 be glory in the church ¦6680F\
68. Ephesians 5:23 Christ is the head of the church ¦6680F\"H
69. Ephesians 5:24 as the church is subject to Christ ¦6680F\"
70. Ephesians 5:25 Christ also loved the church ¦6680F\"<
71. Ephesians 5:27 present it to himself a glorious church ¦6680F\"<

CATALOG 1
72. Ephesians 5:29 even as the Lord the church ¦6680F\"<

73. Ephesians 5:32 concerning Christ and the church ¦6680F\"<
74. Philippians 3:6 persecuting the church ¦6680F\"<
75. Philippians 4:15 no church communicated with me ¦6680F\"
76. Colossians 1:18 head of the body, the church ¦6680F\"H
77. Colossians 1:24 which is the church ¦6680F\"
78. Colossians 4:15 the church which is in his house ¦6680F\"<
79. Colossians 4:16 the church of the Laodiceans ¦6680F\
80. I Thessalonians 1:1 the church of the Thessalonians ¦6680F\
81. I Thessalonians 2:14 the churches of God ¦6680F4ä<
82. II Thessalonians 1:1 the church of the Thessalonians ¦6680F\
83. II Thessalonians 1:4 in the churches of God ¦6680F\"4H
84. I Timothy 3:5 take care of the church of God ¦6680F\"H
85. I Timothy 3:15 the church of the living God ¦6680F\"
86. I Timothy 5:16 let not the church be charged ¦6680F\"
87. Philemon 2 the church in thy house ¦6680F\
88. Hebrews 2:12 in the midst of the church ¦6680F\"H
89. Hebrews 12:23 and church of the firstborn ¦6680F\
90. James 5:14 call for the elders of the church ¦6680F\"H
91. I Peter 5:13 The church that is at Babylon † see below
92. III John 6 thy charity before the church ¦6680F\"H
93. III John 9 I wrote unto the church ¦6680F\
94. III John 10 casteth them out of the church ¦6680F\"H
95. Revelation 1:4 John to the seven churches ¦6680F\"4H
96. Revelation 1:11 send it unto the seven churches ¦6680F\"4H
97. Revelation 1:20 the angels of the seven churches ¦6680F4ä<
98. Revelation 1:20 are the seven churches ¦6680F\"4
99. Revelation 2:1 the church of Ephesus ¦6680F\"H
100. Revelation 2:7 the Spirit saith unto the churches ¦6680F\"4H
101. Revelation 2:8 the church in Smyrna ¦6680F\"H
103. Revelation 2:12 the church in Pergamos ¦6680F\"H
105. Revelation 2:18 the church in Thyatira ¦6680F\"H
106. Revelation 2:23 and all the churches shall know ¦6680F\"4
108. Revelation 3:1 the church in Sardis ¦6680F\"H
110. Revelation 3:7 the church in Philadelphia ¦6680F\"H
112. Revelation 3:14 The church of the Laodiceans ¦6680F\"H

CATALOG 1
114. Revelation 22:16 these things in the churches ¦6680F\"4H
† In I Peter 5:13 the word “church” is in italics — indicating it has been added
by the translators of the Authorized, King James Version to complete the
sense.
In addition to these references, the word “church” also occurs three times in the epistle
subscriptions — Romans, II Timothy, and Titus.

CATALOG 1
THE CHURCH AND THE KINGDOM OF GOD
Historically, the Universal ‘Church’ concept developed when the Church of God
as defined in the New Testament was equated with the Kingdom of God.
Much of the present misunderstanding over the New Testament doctrine of the
church has also come about through a failure to differentiate between “church” —
‘¦6680F\"’ (‘ekklesia’) and “kingdom” — $"F48,\" (basilea.)
There is a difference, and it makes a difference!
The purpose of this lecture is to scripturally define the Kingdom of God and study
its relationship to the New Testament Church.
I. WHAT IS THE KINGDOM OF GOD?

The kingdom of God is a major theme of the New Testament.
The word “kingdom” is defined as “the power or authority of a king; a realm or a
domain over which this extends.” Therefore, the kingdom of God is both the rule
of God and the extent of His rule.
A. IT IS ALSO CALLED THE KINGDOM OF CHRIST:

“For this ye know, that no whoremonger, nor unclean person, nor covetous man,
who is an idolater, hath any inheritance in the KINGDOM OF CHRIST and of God”
— Ephesians 5:5.
“Who hath delivered us from the power of darkness, and hath translated us into the
kingdom of his dear Son” — Colossians 1:13.
“For so an entrance shall be ministered unto you abundantly into the everlasting
kingdom of our Lord and Saviour Jesus Christ” — II Peter 1:11.
B. IT IS ALSO CALLED THE KINGDOM OF HEAVEN:

The term “kingdom of heaven” is peculiar to the Gospel of Matthew, and
for this reason, some would seek to distinguish it from the kingdom of God.
A comparison of parallel references in the first three Gospels shows the two
terms are used interchangeably, as shown below:
1. Matthew 4:17 with Mark 1:14,15 and Luke 4:43,44.
2. Matthew 5:3 with Luke 6:20.
3. Matthew 8:11 with Luke 13:28,29.

LECTURE 2
7. Matthew 13:31 with Mark 4:30,31 and Luke 13:18,19.
8. Matthew 13:33 with Luke 13:20,21.
9. Matthew 18:3,4 with Mark 10:15 and Luke 18:17.
10. Matthew 19:14 with Mark 10:14 and Luke 18:16.
11. Matthew 19:23 with Mark 10:23,24 and Luke 18:24.
C. ITS PREACHING BEGAN WITH JOHN THE BAPTIST:

“The law and the prophets were until John: since that time the kingdom of God is
preached, and every man presseth into it” — Luke 16:16.
“In those days came John the Baptist, preaching in the wilderness of Judaea, And
saying, Repent ye: for the kingdom of heaven is at hand” — Matthew 3:1,2.
“And from the days of John the Baptist until now the kingdom of heaven suffereth
violence, and the violent take it by force” — Matthew 11:12.
According to Mark 1:1-4, the “beginning of the Gospel of Jesus Christ”

coincided with the beginning of John’s ministry. He was the first Gospel
preacher — the first to herald the King and His kingdom!
II. WHO MAKES UP THE KINGDOM OF GOD?

If the Kingdom of God is the rule and realm of God, who or what are His subjects?
A systematic study of the scriptures teaches the following:
A. IT MUST BE “ENTERED:”
There are 16 New Testament references about “entering” the kingdom.
1. Requirements For Entrance:

a. Having a righteousness that exceeds that of the scribes and
pharisees — Matthew 5:20. (How is that attained? See: Romans
3:22; 10:4; I Corinthians 1:30; Philippians 3:9.)
b. Doing the will of the Father — Matthew 7:20. (What is that? See:
John 6:40; II Peter 3:9.)
c. Must be converted — Matthew 18:3.
d. Must be born again — John 3:5,7.
e. Must be translated from the power of darkness — Colossians 1:13.
2. Hindrances To Entrance:
a. Trusting in riches — Matthew 19:23,24; Mark 10:23-25; Luke
18:24,25.
b. Religion — Matthew 23. e.g., Matthew 23:13.
Page 576 The Doctrine of The Church

LECTURE 2
c. Sin — Mark 9:47. cf. Matthew 5:29,30.

d. Pride — Mark 10:15; Luke 18:17. cf. Matthew 5:3.
The Kingdom of God is a spiritual kingdom. Every believer enters the
kingdom at the instant of regeneration — Colossians 1:13. On the other
hand, unregenerate hearts do not belong in this kingdom — I Corinthians
6:9,10; Galatians 5:21.
B. IT MUST BE “RECEIVED:”
See: Mark 10:15; Luke 18:17; Hebrews 12:28a.
The Kingdom of God is a voluntary kingdom — no coercion is applied, as
is often the case in the kingdoms of men.
C. IT IS “AT HAND:”
See: Matthew 3:2; 4:17; 10:5,7; Mark 1:14,15; Luke 10:9,11.
The kingdom of God is a convenient kingdom — requiring no long
journey to reach it or lifelong quest to find it. It has no closed borders, but is
nigh unto all men who seek it. See also: Mark 12:34; Luke 11:20.
D. IT MUST BE “INHERITED:”
See: I Corinthians 6:9,10; Galatians 5:21; Ephesians 5:5.
The kingdom of God is not anyone’s by right of natural birth (Matthew 3:9).
Only those who are “washed,” “sanctified,” and “justified” will inherit it —
I Corinthians 6:11.
E. IT REQUIRES FAITH:
See: Matthew 8:10-12; Luke 13:23-30.
When Christ spoke of the children of the kingdom being cast out or thrust
out, He was referring to His own people, the Jews — John 1:11,12. The
nation of Israel had received all the opportunities (Luke 13:26), but so
many of them had missed the one necessary thing (Luke 13:27). See also:
Matthew 7:21-23.
The kingdom of God is unassailable — it cannot be entered by any other
way than through the strait gate. In Matthew 11:12, Jesus said, “the violent
take it by force,” and in Luke 16:16, “every man presseth into it.” The
words translated “violent” and “press” come from the same Greek word
($4.T, biazo — to use violence, to assault) and refer to the vain attempts
of the self righteous to force their way into God’s kingdom, Luke 16:14,15.
F. IT EMBRACES SERVICE TO THE KING:
1. It is to be the subject of teaching and preaching — Matthew 10:7; Luke

9:2,62; 10:9; 16:16b; Acts 8:12; 19:8,9; 20:25; 28:23,24,31.
2. We are to be “fellow helpers” with those who preach the kingdom of
God — Colossians 4:11.

LECTURE 2
3. According to Luke 9:57-60, we must be totally committed to Christ and

the Gospel. We cannot look back! (A ploughman could only produce
straight furrows by setting his sights on some far-distant landmark and
heading for it. If he continually looked back to see how he was doing,
he would plow all over the place! See: Philippians 3:13,14.)
G. THE MYSTERIES OF THE KINGDOM:

The kingdom of God has mysteries — Matthew 13:11; Mark 4:11; Luke
8:10. A “mystery” is defined in Romans 16:25,26 as truth not revealed in
the Old Testament that is now revealed in the New Testament.
These mysteries are given in the parables of the kingdom, found chiefly in
the Gospel of Matthew, but also in Mark and Luke. The truth that was not
explicitly revealed in the Old Testament (Matthew 13:17,34,35) was the
spiritual nature of God’s kingdom — the requirement that its subjects must
be born again (Matthew 13:16).
The Old Testament prophets foretold the glorious earthly (millennial)
kingdom of Christ, but the present invisible, intangible form of it was a
mystery. The true kingdom of God is not seen in an outward form but in the
hearts of men, and only God knows His true subjects.
In the parables of the kingdom, the key word is “like” or “likened.” These
parables describe the perceived appearance or manifestation of the
kingdom of God during the course of this present age. One of the major
themes of these parables of the kingdom is that there are two spheres — the
sphere of (religious) profession, and the sphere of (regenerate)
possession. The parable of ‘The Wheat and the Tares’ (Matthew
13:24-30,36-43) illustrates this. Within the present form of the kingdom of
God there is the counterfeit ‘look-alike’ kingdom. The children of the
kingdom (its rightful heirs, i.e. the Jews) are cast out because of their Christ
rejection. See: Matthew 8:12; 21:43; 23:13; Luke 13:28.
Another major theme of these parables is the abnormal growth of the
kingdom in its outward appearance. The parable of the Mustard Seed
(Matthew 13:31,32) and the parable of the Hid Leaven (Matthew 13:33)
illustrate this aspect.
III. WHERE IS THE KINGDOM OF GOD?

The earthly kingdoms of men have discernable locality, dimensions, borders, etc.
(e.g. I Kings 4:21,24,25). But what of the kingdom of God? Where is it? What are
its borders?
A. IT IS AN INTANGIBLE KINGDOM:
1. It Is Not Observable.
“And when he was demanded of the Pharisees, when the kingdom of God
should come, he answered them and said, The kingdom of God cometh NOT
WITH OBSERVATION: Neither shall they say, Lo here! or, lo there! for, behold,
the kingdom of God is within you” — Luke 17:20,21.

LECTURE 2
Like the wind (John 3:8), the kingdom of God is seen only in the fruit
resulting from the miracle of regeneration.
See also: I Corinthians 4:20 with I Thessalonians 1:5.
2. It Is Not Political.
“Jesus answered, My kingdom is not of this world: if my kingdom were of this
world, then would my servants fight, that I should not be delivered to the Jews:
but now is my kingdom not from hence” — John 18:36.
The sword was never shaped for the hand of God’s people; God’s work
is done only with the “sword of the Spirit.”
3. It Is Nevertheless Very Real.

It brings real, tangible suffering to its subjects — II Thessalonians 1:5;
Revelation 1:9.
See also: Matthew 5:3,10; Acts 14:22; Matthew 11:12.
B. IT IS AN INVISIBLE KINGDOM:
“For the kingdom of God is not meat and drink [tangible, visible items]; but
righteousness, and peace, and joy in the Holy Ghost [intangible, invisible realities]”
— Romans 14:17.
See: Luke 17:20,21.
C. IT HAS PHASES:
In the model prayer (Matthew 6:9-11; Luke 11:2-4), Jesus taught His
disciples (and us) to pray: “Thy kingdom come.” Yet, in Matthew 12:28
and Luke 10:11, the Lord said the kingdom of God “IS [already] come!”
The answer to this apparent contradiction is that the kingdom of God has
phases or various manifestations. There are three distinct phases taught in
the New Testament:
1. The Present Phase.

This is the spiritual, invisible, intangible, universal realm of the saved.
This manifestation of the kingdom has already come (Matthew 12:28),
as attested to by the miracles Christ did (Luke 11:20).
The preaching of the Gospel of the kingdom began with John the
Baptist (Luke 16:16; etc.)
2. The Prospective Phase.

This is the “thy kingdom come” stage — when God’s will is done on
earth as it is in Heaven. (We certainly are not in this phase yet!)
This phase is the Millennial Kingdom of Jesus Christ, Who will rule and
reign over the earth with a rod of iron (Revelation 2:27; 12:5; 19:15).

LECTURE 2
It is the phase of God’s kingdom that Peter, James, and John were
permitted to see (preview) at the transfiguration of Christ — Matthew
16:28; 17:1-5; Mark 9:1-5; Luke 9:27; II Peter 1:16,17.
It is the kingdom in which the Lord will once again eat and drink with
His true Church — Matthew 26:29; Mark 14:25; Luke 22:16-18.
It is the kingdom which the Jews thought would be ushered in at the first
advent — Luke 19:11.
Note: Christ did not make a mistake by first offering the Jews an
earthly, political millennium — only to change it to a spiritual
one when they rejected Him. Like many dispensationalists
today, the Jews missed the two-fold message of their prophets
— that Messiah should first suffer to bring salvation (Acts
3:18,19a), then later return the second time to bring in the
“restitution of all things” (Acts 3:19b-21). It was Jesus, rather
than the Jews, who rejected a political kingdom.
It is the restored “kingdom to Israel” enquired about by the Lord’s

church in Acts 1:6.
It is the kingdom that will be ushered in at Christ’s coming, the second
advent — II Timothy 4:1; Revelation 12:10.
Note: The expression, “now is come salvation...and the kingdom”

found in Revelation 12:10 illustrates the concept of phases.
Salvation is the present possession of each believer, but there is
also a sense in which it is prospective — Hebrews 9:28. In the
same way, every believer is in the kingdom of God, but there is a
sense in which the full manifestation of this kingdom is future.
Note: The Millennial Kingdom also has two spheres — profession and
possession. According to Revelation 20:8,9 a final testing of the
hearts of men will be permitted at the close of the utopian era,
revealing a substantial multitude to have had but a form of
godliness under the righteous rule of Christ.
3. The Perpetual Phase.

This is the final, eternal, kingdom — I Corinthians 15:24-28,50; II
Timothy 4:18; Hebrews 12:28 and II Peter 1:11.
It is important to note that the entrance requirement in each phase is the

same — salvation by grace through faith in Christ.

LECTURE 2
Having considered all of the above, we arrive at the following simple

definition:
The Kingdom of God is the Rule of God...
NOW: ...in the hearts of willing subjects — universal, invisible.
SOON: ...over the nations of the whole earth — universal, visible.
IV. HOW DOES THE KINGDOM OF GOD RELATE TO THE

CHURCH OF GOD?
Ephesians 2:19-22 reveals three distinct, yet related, spiritual entities involving
saved people:
l verse 19 — “ye are... FELLOWCITIZENS with the saints”
AND
l verse 19 — “ye are... of the HOUSEHOLD of God”
AND
l verses 20-22 — “are built... unto an holy TEMPLE in the Lord.”
Citizens belong to a kingdom; a household suggests a family; and the temple is a
metaphor for a New Testament church (I Corinthians 3:9,10,16; I Timothy 3:15).
While these entities are closely related, they are distinguished from each other in
the Word of God.
A. THE KINGDOM OF GOD:

As seen above, this is the rule of God in the hearts of willing subjects
(believers).
His disciples rightfully called Jesus “king” (Luke 19:37-40) because they
were His subjects. Contrast this with Luke 19:14.
Note: The idea that the rejoicing multitudes of “Palm Saturday”

later became the bloodthirsty crowd crying out to Pilate
“crucify him! crucify him!” is not supported by scripture.
B. THE FAMILY OF GOD:

According to Ephesians 3:15, the family of God consists of all the saved in
Heaven and earth.
Believers are the children of God (John 1:12; Galatians 3:26; Ephesians
1:5; 5:1), and God is our Heavenly Father — Ephesians 1:2; 4:6.
C. THE CHURCH OF GOD:

A New Testament Church is “an organized assembly of baptized believers.”
A church and the kingdom of God are not the same, but they are vitally
related.

LECTURE 2
1. The Kingdom Of God And The Church Contrasted:
The differences between “church” and “kingdom” are as follows:
THE KINGDOM OF GOD THE N.T. CHURCH

o Universal o Local
o Invisible o Visible
o No organization o Organized
o Entered through regeneration o Entered through baptism
o One kingdom o Many churches
o Theocracy o Qualified democracy
o No officers o Pastors & deacons
o No ordinances o Baptism & the Lord’s Supper
o No earthly discipline o Church exercises discipline
Failure to distinguish the “kingdom” and the “church” leads directly to

the universal ‘church’ error.
2. The Kingdom Of God And The Church In Synergy:
While a church and the kingdom of God are not the same, there is
nevertheless a vital interrelation between the two. A New Testament
church is the visible, audible, tangible manifestation of the invisible,
inaudible, intangible kingdom.
According to Matthew 16:19, each church has been given the “keys of
the kingdom of heaven.”
Keys speak of two things: authority and assignment.
a. The authority of a church to make decisions in matters concerning
the lives of kingdom subjects is seen in Matthew 18:17,18.
b. The assignment of a key is to lock or unlock, and it is clear that the
“key” here is the Gospel that unlocks the door of salvation to all
who will believe. The unlocking of the door of salvation through the
application of the Gospel is given in John 20:23, and seen in the
Book of Acts where salvation through the preaching of the Gospel
came to the Jews (Acts 2,) the Samaritans (Acts 8,) and the Gentiles
(Acts 10).
Every Bible-believing Baptist church is a unique, divinely
established and authorized “recruiting agency” for the kingdom.
D. THE KINGDOM OF GOD, THE KINGDOM OF ISRAEL,

AND THE CHURCH:
Acts 1:3-7 presents a clear delineation of the Kingdom of God, the future
kingdom, and the New Testament church.

LECTURE 2
1. The Kingdom Of God — Acts 1:3.

The Lord spent much time teaching on this subject because the major
thrust of Christian endeavor in this age is to bring the lost into the
kingdom of God.
2. The New Testament Church.

Though not mentioned by name in this passage, the phrase in verse 4,
“being assembled together with them” shows the Lord met with His
disciples and commissioned them in a church setting.
3. The Kingdom Of Israel — Acts 1:6,7.

The context shows this to be a different subject, and one which Jesus
spent little time explaining — verse 7. This kingdom is prophetic in
nature, and refers to the Kingdom of David — the earthly, political, and
future Millennial Kingdom of the Lord Jesus Christ. See: Isaiah 9:6,7;
11:1-10; Jeremiah 23:5,6.
V. THE KINGDOM OF GOD DEPICTED
THE THE THE

MYSTERY MILLENNIAL EVERLASTING
KINGDOM KINGDOM KINGDOM
Satan’s Counterfeit
Kingdom
“The LORD hath
“Thy kingdom come.
prepared his throne
Thy will be done in
“Within you” in the heavens; and
earth, as it is in
his kingdom ruleth
heaven”
over all”
I Corinthians 15:22 I Corinthians 15:25 I Corinthians 15:24
VI. THE KINGDOM OF GOD DISCERNED

It becomes plain to see that those who hold to the “universal, invisible,
Church/Body of Christ” theory are failing to distinguish the obvious differences
between the ekklesia and the basilea.
As mentioned previously, this confusion has historical roots, and lies at the heart
of the development of the first universal (catholic) church concept.

LECTURE 2
A. THE EARLY DEVELOPMENT OF THE CATHOLIC

CONCEPT:
The change from the simple New Testament pattern of a church into the
complex hierarchal catholic system stemming from medieval times was
often indiscernible and very subtle. No one person ever came along and
announced a new doctrine of the church — the changes took place
imperceptibly over several generations.
Many factors influenced the development of the “universal church”
concept, the most important of which were:
1. The Sacralist Nature Of The Roman World.

Christianity was born into a world dominated by Rome, which was a
sacralist society, meaning that its government and its religion were
inseparably entwined. One could not exist without the other — its
citizens were subject to Roman government and were expected to
adhere to acceptable Roman polytheism.
An inevitable conflict arose when Christians asserted the principles of
separation of Church and State (Luke 20:25); however, there was also
a strong influence upon many Christians to move toward the Roman
model. This found its denouement after the ascension of the emperor
Constantine I (288-337 A.D.)
2. The Old Testament Pattern.

The ‘national’ style of religion given in the Old Testament, along with its
priesthood, sacrifices, and ritual, was very attractive to those who
sought change. The Old Testament provided ‘scriptural’ grounds for
modifying the New Testament doctrine of the Church. Clement of
Rome (d.110 A.D.) was probably the first to use the term “layman”
when he paralleled the New Testament church and the Levitical
priesthood. Cyprian (200-258 A.D.,) who was the “father of the
‘Universal Church’/sacerdotal ministry” concept, applied all the
privileges, duties, and responsibilities of the Levitical priesthood to the
officers of the Church.
Note: Any teaching applied directly to the nature, work, worship,

ordinances, discipline, and offices of a New Testament church
that appeals to the Old Testament for support is wrong!
Much of Cyprian’s doctrine developed as a result of his conflict with the

Novatian (Baptist) sect. By devising a “ONE true universal Church”
idea, he effectively out-maneuvered and shut out his opponents, who
zealously opposed the developing hierarchy.
3. The ‘Conversion’ Of Constantine I.

Constantine’s contribution to Christendom is well known. His
so-called conversion signaled the end of the terrible persecutions

LECTURE 2
against Christians, and the sudden elevation of Christianity to imperial

favor.
In 313 A.D., his Edict of Toleration paved the way for the unholy
wedlock between Church and State.
4. The Influence Of Augustine.

Augustine (354-430 A.D.) was the chief polemicist against the African
Donatists who were vigorously withstanding the establishment
‘Church’ on a number of issues, particularly over purity of
membership.
Augustine’s book, “City of God” was instrumental in cementing the
Catholic (universal) Church theory into a fact, for therein he actually
made the grave error of equating “Church” (ekklesia) with “Kingdom”
(basilea).
B. THE MEDIEVAL DEVELOPMENT OF THE CATHOLIC

CONCEPT:
The scholastic theologians built upon Augustine’s concept of “The Church”
as supplanting the kingdom of God. This had three consequences:
1. No Salvation, Except IN The Church.

The ‘Church’ was seen as the dispenser of God’s grace through the
sacraments. Therefore, the threat of excommunication became a
fearful (and effective) weapon.
2. No Service, Except TO The Church.

God’s work could only be done in the manner prescribed by the
‘Church.’ This work would include killing heretics — Baptists!
3. No Subjection, Except BY The Church.

If the ‘Church’ was indeed a kingdom, and a superior one at that, then it
could exercise control over all other kingdoms. Popes such as Gregory
VII (1021-83 A.D.), Innocent III (1160-1216 A.D.), and Boniface VIII
(1235-1303 A.D.) took on the kings and rulers of the world, declaring
papal supremacy over all.
C. THE REFORMATION DEVELOPMENT OF THE

CATHOLIC CONCEPT:
The Reformers resisted all the doctrines of an infallible Church, a mystical
priesthood, and salvation through the ‘Church’ by works. Consequently
the Roman concept of the Church was rejected.
Martin Luther, sickened by the overt wickedness, lack of spirituality, and the
worldliness of the Roman ‘Church,’ was at first agreeable to consider a true
church to be a company of the faithful — a truly spiritual communion.
However, when he was abducted by the friendly ruler Frederick the Wise
and held secretly for 10 months at Warburg castle (all for his own safety,) he

LECTURE 2
began to realize his need for the support and good-will of the State. Thus,
for opportunistic reasons Luther rejected his earlier more scriptural views,
opting for a Church-State religious system.
Luther was the first to put forward the idea of an invisible catholic
[universal] Church, to which he coupled a visible manifestation.
Since the kingdom of God is the sphere of salvation, those who

(consciously or unconsciously) confuse the Kingdom with the
Church also tend to confuse salvation and church membership,
teaching that salvation places one in “The Church.” Roman
Catholicism does this consciously — thus, for those ensnared by
its teaching, excommunication is tantamount to losing one’s
salvation. This same [nescient] line of reasoning leads many to
assume that Bible-believing Baptists believe that only Baptists will
be saved. (This is why the expression “the Rapture of the Church”
is very misleading and unscriptural, and should be strenuously
avoided.)
Those of us who reject any notion of a “universal, invisible
church” on the basis of the Word of God are NOT being unloving;
nor do we believe Baptists are the only ones who are saved. The
truth is that everyone who by faith trusts Jesus Christ as their
Saviour is immediately, completely, and eternally saved — and in
the kingdom of God! Furthermore, everyone who trusts Jesus
Christ as their Lord and Saviour and is subsequently (scripturally)
baptized into a New Testament Baptist church is a true Baptist.
Here is the distinction: Every true Baptist is in the kingdom of
God; not everyone who is in the kingdom of God is a Baptist!

LECTURE 2
THE FIRST NEW TESTAMENT CHURCH
The fallacy of the “Universal, Invisible Church” theory has been demonstrated
from the scriptures and by common sense. However, closely allied with this
doctrine (and a key component of its thesis) is another error: that the ‘Church’
began on the Day of Pentecost with the events recorded in Acts 2.
In fact, there is a triad of errors associated with the doctrine of the church:
1. The “Universal, Invisible Church” theory.
2. The “Holy Spirit Baptism” theory.
3. The “Pentecost Birthday” theory.

Previous lectures in this unit of study (ecclesiology) have dealt with the first of
these errors; a lecture under pneumatology has addressed the second — [see:
Unit 4, Lecture 4.] This lesson will therefore consider the third error in this set of
teachings that are so prominent today.
The question is, “When did The Church begin?”
I. THE “PENTECOST BIRTHDAY” THEORY — ITS

STATEMENT
The Scofield Reference Bible, in a footnote under Hebrews 12:23, gives the
following statement:
“Church (true), Summary: The true church, composed of the whole
number of regenerate persons from Pentecost to the first resurrection (I
Cor.15.52), united together and to Christ by the baptism with the Holy
Spirit (I Cor.12.12,13), is the body of Christ of which He is the Head
(Eph.1:22,23).” (1)
By beginning the “Church Age” at Pentecost, accommodation is made for the
Holy Spirit to “form the church” (sic. Scofield) through an invisible “baptism.”
II. THE “PENTECOST BIRTHDAY” THEORY — ITS

CONSEQUENCES
Although this issue may appear on the surface to be simply a question of when
one age or dispensation ended and another began, there is in fact much at stake
for New Testament churches.
1 Scofield, C. I. The Scofield Reference Bible: New York, New York: Oxford University Press: 1917 Edition:
pg. 1304. (emphasis added)

LECTURE 3
Consider the following ramifications of the Pentecost Birthday theory:
A. IT DENIES WHAT THE LORD JESUS CHRIST SAID HE

WOULD DO:
In Matthew 16:18, Jesus said, “I will build my church.” According to the
Pentecost Birthday theory this cannot be the case, for it asserts that the
Holy Spirit is building the church, and that He began doing this after Christ
returned to Heaven.
B. IT DEPRIVES THE LORD’S CHURCHES OF THE FOUR

GOSPELS:
With the Church Age supposedly beginning with the Book of Acts, the four
Gospels and their rich teachings are relegated to the old dispensation of the
Law.
For example, the instructions given in the “Sermon on the Mount” —
including the “Model (so-called, ‘Lord’s’) Prayer” — are sequestered as
definitive teaching for believers during the Church Age. For example, in a
note under Matthew 6:12 (“And forgive us our debts, as we forgive our
debtors”), Scofield says, “This is legal ground.” (2)
We have already noted that the Gospel Age began with the preaching of
John the Baptist (Mark 1:1-4), and we shall see that there is also much
scriptural proof that the first New Testament Church was in existence long
before the Day of Pentecost.
C. IT DEFRAUDS CHURCHES OF THE MINISTRY OF THE

GREATEST MAN EVER BORN:
This theory consigns John the Baptist to the position of an Old Testament
prophet, rather than the New Testament preacher of the Gospel that the
Bible says he was!
Rigid dispensationalism wrongly divides the Word of Truth here.
According to Matthew 11:7-13 and Luke 16:16, the new dispensation of
Grace began with John the Baptist, although there was clearly some
overlapping of Law and Grace to the extent that the Lord Jesus Christ paid
the penalty for sin demanded by the Law on the cross — Galatians 3:13;
Colossians 2:14. (A dispensation is not so much a period of time, but a
method whereby God deals with people.)
John was not the “last of the Old Testament prophets,” — a preacher of the
Law. His baptism was the “one baptism” that is practiced to this day by the
Lord’s churches — i.e. Christian baptism.
To see this, consider some of the fundamental Baptist doctrines John
preached:
2 Ibid. pg.1002.

LECTURE 3
1. John Preached Christ — John 1:19-29.

a. His Deity — John 1:34.
Compare John’s statement in John 1:23 with Isaiah 40:3, noting
that the word “LORD” is capitalized (and means “Jehovah”).
b. His Pre-Existence — John 1:15,30.
Note that John was born six months earlier than Christ, yet he
testified that Christ was “before” him.
c. His Substitutionary Death — John 1:29.
Every Jew present understood the significance of these words.
d. His Pre-Eminence — John 3:30.
2. John Preached Salvation.

a. Repentance — Matthew 3:2.
b. Faith — John 1:29.
c. Personal Responsibility — Matthew 3:9.
d. Changed Lives — Matthew 3:8.
3. John Preached Against Sin — Luke 3:19.
4. John Preached Certain Judgment — Matthew 3:7e.
5. John Preached Hellfire — Matthew 3:10-12.
6. John Preached About The Holy Spirit — Matthew 3:11.
7. John Preached On The Sovereignty Of God — Matthew 3:9.
8. John Was A Shining Witness For Christ — John 5:33,35a.
9. John Taught On Prayer — Luke 11:1.
10. John Spoke About The Bride Of Christ — John 3:29.
11. John Preached Baptism — Acts 10:37.

He preached baptism because his baptism preached Christ — as does
all scriptural baptism.
Most theologians consider John’s baptism to be something different
from the baptism practiced by Bible-believing Baptists today.
However, John’s baptism was identical to Baptist baptism — it meets all
four requirements for New Testament baptism:

LECTURE 3
a. Applicants — he only baptized regenerate people.

“And were baptized of him in Jordan, confessing their sins. But when he
saw many of the Pharisees and Sadducees come to his baptism, he said
unto them, O generation of vipers, who hath warned you to flee from the
wrath to come? Bring forth therefore fruits meet for repentance” —
Matthew 3:6-8.
i. John always preached before baptizing — Matthew 3:2.
ii. John expected confession of sins from those he baptized,
Matthew 3:6 — indicating he did not baptize infants.
iii. John demanded evidence of salvation from those he
baptized — Matthew 3:8.
b. Act — he baptized by immersion in water.
“And there went out unto him all the land of Judæa, and they of Jerusalem,
and were all baptized of him IN the river of Jordan, confessing their sins” —
Mark 1:5.
“And John also was baptizing in Ænon near to Salim, because there was
MUCH WATER there: and they came, and were baptized” — John 3:23.
c. Aim — he baptized to make Christ manifest.

“...but that he should be made manifest to Israel, therefore am I come
baptizing with water” — John 1:31.
It was the symbolism of John’s baptism that accomplished this.

d. Authority — his authority came directly from heaven.
“And they came unto John, and said unto him, Rabbi, he that was with thee
beyond Jordan, to whom thou barest witness, behold, the same baptizeth,
and all men come to him. John answered and said, A man can receive
nothing, except it be GIVEN HIM FROM HEAVEN” — John 3:26,27.
“The baptism of John, whence was it? from heaven, or of men? And they
reasoned with themselves, saying, If we shall say, From heaven; he will
say unto us, Why did ye not then believe him? But if we shall say, Of men;
we fear the people; for all hold John as a prophet” — Matthew 21:25,26.
If there is a difference between John’s baptism and the baptism

practiced by Bible-believing Baptist churches today, it is that John
received his authority direct from Heaven whereas we receive our
authority from the Lord’s commission (Matthew 28:19). The
connecting link between the two is that John baptized the members
of the first church (Acts 1:22), and the first church was verbally
authorized by Christ to baptize (John 4:1,2). Churches today are
scripturally authorized. There is NO substantial difference — all
baptismal authority directly or indirectly comes from God.
John’s converts were in every way Christians. The twelve apostles were
saved under his ministry and baptized by him. They were never re-
baptized.
John was a spirit-filled preacher of the Gospel of repentance and faith in the
Christ who was to shed His precious blood on the cross.

LECTURE 3
Baptists could do no better than to emulate John the Baptist — a man

Christ said was the greatest human ever born. He was “great in the sight of
the Lord” — Luke 1:15. He was spirit-filled — Luke 1:15,17. He was “sent
from God” with a mission — John 1:6. To other men he evidently
resembled Jesus Christ (Matthew 14:1,2; 16:14), which is all the more
remarkable when we consider that he did no miracle — John 10:41.
Our name “Baptist” is taken from his title. John was called “the Baptist”
(not the Baptizer) before he ever baptized, so it is a God-given title, not a
characterization.
But when John is pushed back into the old dispensation, much of his
example is diminished and our true heritage lost. John was the first Baptist
preacher — a man singularly honored by God.
Note: John was never a church member. It was his appointed task to
prepare suitable materials (i.e. baptized believers) with which
the Lord Jesus Christ would build His church.
D. IT HUMANIZES THE CHURCH AS AN INSTITUTION:

If “The Church” began at Pentecost, then it began with the apostles — not
Christ. This means it is essentially a man-made institution, and if that is the
case men may feel free to make changes as they see fit.
III. THE “PENTECOST BIRTHDAY” THEORY — ITS

REFUTATION
John the Baptist came to prepare a people for the Lord Jesus Christ. He won
many disciples to Christ and baptized them on the authority he received from
Heaven.
Jesus Christ came to establish His church (Matthew 16:18) that He loved and died
for — Ephesians 5:25.
l From the many baptized believers who followed Him, Christ selected twelve
to be apostles. For three years He trained them personally, and during this
time of earthly ministry He organized His church. According to I Corinthi-
ans 12:28 the apostles became the first church members.
l It was to this church that Christ gave the Great Commission. Then he in-
structed them to wait for the power of the Holy Ghost — Luke 24:47-49;
Acts 1:8.
l On the Day of Pentecost this church was empowered and filled with the Holy
Spirit (as they had been in times past — Luke 8:1.) In addition, the Holy
Spirit descended and assumed the administration of the church and all sub-
sequent churches. [See: Unit 4, Lecture 4.]
There is much evidence in the Gospels and the first chapter of the Book of Acts to
prove that Christ established the first New Testament church before the Day of
Pentecost. Consider:

LECTURE 3
A. THE GOSPEL ERA BEGAN BEFORE PENTECOST:

We have already noted that the Gospel of Christ began with the ministry of
John the Baptist — Mark 1:1-4.
See also: Matthew 4:23; 9:35; 11:5; 24:14; 26:13; Mark 8:35; 13:10;
16:15; etc.
Since New Testament churches are to preach the Gospel, we can be certain
any “pre-Pentecost church” was able to do so. (If the pre-Pentecost Gospel
was different from that which we preach today, then Christ and His disciples
failed to fulfill Matthew 24:14.)
B. THE APOSTLES (AND MANY OTHERS) WERE TRULY

SAVED:
According to Acts 1:22 and the Gospel accounts, all of the apostles (except
Judas) were saved under the preaching of John the Baptist.
If we take the apostle Simon Peter as an example, we observe six stages in
his spiritual growth leading up to the events on the Day of Pentecost:
1. His Salvation — c.25 A.D.

Saved under the preaching of John the Baptist — Acts 10:36,37.
Peter’s brother Andrew was already a disciple of John when he began
to follow Jesus (John 1:35,40). This means he was already saved and
baptized — that was John’s ministry!
2. His Baptism — c.25 A.D.

Baptized by John the Baptist — Acts 1:22.
3. His Discipleship — c.26 A.D.

A disciple is a learner and a follower of Christ. For Peter the fisherman,
this began the day after Jesus was baptized as recorded in John
1:40-42.
4. His Call To “Full Time” Service — c.27 A.D.

This came with Christ’s call in Matthew 4:18-20 and is reiterated in
Luke 5:27,28. At this point, Peter left his profession and followed Christ
on a continuous basis.
5. His Selection As An Apostle — c.28 A.D.

This occurred with Matthew 10:1,2. According to Luke 6:13, the
twelve apostles were called from within the body of full-time disciples at
about the mid-point of Christ’s public ministry.
6. His Designation As Pastor Of The First Church — c.29 A.D.

In John 21:15-17, the Lord Jesus appointed Peter to take over as the
shepherd (pastor) of the church He had built — a task Peter was soon to
do, Acts 1:15,16.

LECTURE 3
C. THE APOSTLES (AND MANY OTHERS) WERE

SCRIPTURALLY BAPTIZED:
There is absolutely no record of any of the apostles being re-baptized — in
fact, Baptist baptism was a requirement for the successor of Judas, Acts
1:22a.
D. THE PRE-PENTECOST CHURCH WAS ORGANIZED:
1. It Had A Head — Matthew 23:8.
2. It Had A Pastor — John 10:11,14.

The word “pastor” means “shepherd.” See also: I Peter 2:25.
3. It Had Discipline — Matthew 18:15-20.
4. It Conducted Business Meetings — Acts 1:15-26.
5. It Had A Treasurer — John 13:29.
E. THE PRE-PENTECOST CHURCH WAS AN

EVANGELISTIC CHURCH:
1. It Was Commissioned — Matthew 28:18-20.
2. It Did Evangelistic Work — Matthew 10:1–11:1.
3. It Had The Keys Of The Kingdom — Matthew 16:19.
4. It Baptized Those Who Believed — John 4:1,2.
5. It Had A Membership Roll — Acts 1:13-15.
F. THE PRE-PENTECOST CHURCH ENGAGED IN

CHURCH ACTIVITIES:
1. It Observed The Lord’s Supper — Matthew 26:26-28.
2. It Had Singing.
Compare: Matthew 26:30 with Hebrews 2:12.
3. It Met For Prayer — Luke 11:1-9; Acts 1:14.

LECTURE 3
G. THE PRE-PENTECOST CHURCH WAS “ADDED UNTO:”

“Then they that gladly received his word were baptized: and the same day there
were ADDED unto them about three thousand souls” — Acts 2:41.
How can you add to something that is non-existent?!? Furthermore,

according to Acts 2:47, what they were added to was “the church” (at
Jerusalem).
H. THE PRE-PENTECOST CHURCH WAS A “FLOCK:”

Compare: Matthew 26:31 & Luke 12:32 with Acts 20:28,29 &
I Peter 5:2,3.
All these things took place or were in place before the actual Day of Pentecost!
The fact is that Jesus began building His church before Pentecost, beginning His
work at the point of John 1:35-37.
The question is: Would this pre-Pentecost group satisfy the definition of a New
Testament Church? Was it...
· An assembly (thus local and visible)
· Comprised of Baptized Believers
· Organized
· Engaged in the Lord’s Work (preaching, baptizing, teaching)
The answer is a resounding “YES!”
IV. ARGUMENTS AGAINST A PRE-PENTECOST CHURCH

Those who support a Pentecost Church-birthday generally offer the following
logic against a pre-Pentecost church:
A. THE BLOOD OF CHRIST:

Since Christ purchased the Church with His own blood (Acts 20:28;
Ephesians 5:25), there could be no Church until His blood was shed.
Refutation: We are also individually saved through the blood of Christ.
Applying this logic would mean that there could be no
salvation before the cross. Old Testament saints and those
that followed them, up to and including the disciples and
apostles of Christ, were saved — by faith in the blood that
would be shed (John 1:29).
Christ was the Lamb “slain from the foundation of the
world” (Revelation 13:8).
The Church is the temple or house of God (Ephesians 2:21;
I Corinthians 3:16; I Timothy 3:15). Like the tabernacle in
the wilderness (built by Moses) and the magnificent temple
in Jerusalem (built by Solomon), the first church was built
by Christ out of divinely appointed materials, put together
according to a divine plan, and — when everything was
ready — filled with the divine glory and presence of God

LECTURE 3
(Exodus 40:33,34; I Kings 8:10,11). They were all temples

or houses before God baptized them into His Person, but
they only began to complete their ordained purpose when
they had received power from on high.
B. THE ASCENSION OF CHRIST:

Since Christ became “head over all things to the church” after His
ascension (Ephesians 1:20-23), there could be no Church with Christ as its
Head until His ascension and glorification.
Refutation: Christ was surely the Head of His disciples during His
earthly ministry. They followed Him, not vice-versa
(Matthew 4:20,22; 9:9; Mark 10:28; etc.), and He directed
them (Matthew 10:5; 21:6).
Christ’s headship was limited physically during His public
ministry. The events on the Day of Pentecost simply enabled
the Lord to be Head over many churches through His Spirit
and the New Testament.
C. THE GIFTS OF CHRIST:

Since Christ gave gifts and gifted men to His Church after His ascension
(Ephesians 4:7-12), there could be no Church that had the spiritual gifts
until after Pentecost.
Refutation: This is why Christ commanded His church to tarry in the
upper room until the Holy Spirit was sent. They needed
power to do what they had been commissioned for.
The apostles all had the Holy Spirit WITH them during their
Lord’s earthly ministry — after Pentecost, they would have
the Holy Spirit WITHIN them (John 14:17f).
D. THE BAPTISM OF THE SPIRIT:

Since believers are baptized by the Holy Spirit into the Body of Christ
Church (I Corinthians 12:13), there could be no Church until after He was
sent.
Refutation: The Holy Spirit never has baptized anyone. It was Christ
Who baptized his Church with the Holy Ghost on the Day of
Pentecost in 29 A.D. The reference cited above refers to
baptism in water. See: Unit 4.
Please review the material presented in Book 2, the Doctrine of the Holy Spirit
(Lecture 4) in conjunction with this section.
DOCTRINAL VERSE MEMORIZATION: — # 26 Matthew 16:18.

LECTURE 3
NOTES

LECTURE 3
THE RELATIONSHIP OF JESUS CHRIST TO
HIS CHURCHES
The New Testament gives a number of illustrations of the Church — each one
setting forth in a particular fashion both the nature of a church and its relationship
to the Lord Jesus Christ.
One of the marked differences between true New Testament churches and the
multitude of human organizations denominating themselves as ‘churches’ is in
their historical lineage. According to Matthew 16:18, Jesus said, “I will build my
church” — thus identifying Him as the institution’s founder. This is in contrast
with all the mainline denominations and other religious organizations that have
their beginnings associated with human founders.
An example of the maze of ‘churchianity’ (simplified) is diagramed below:
The CHURCH that

JESUS Built BAPTIS
T APO
STASY
26 A.D.
ROMAN
PALESTINE CATHOLICISM
Developed gradually from 251 A.D.
Leo I (440-461) — first real pope
EASTERN ITALY
ORTHODOX
Photius — 869 A.D.
LUTHERAN
BYZANTIUM Luther — 1517
REFORMED GERMANY
Calvin — 1534 ANGLICAN
Henry VIII — 1534
SWITZERLAND
ENGLAND
PRESBYTERIAN
Knox — 1560
SCOTLAND CONGREGATIONAL
Browne — 1560
ENGLAND
MORAVIAN
Zinzendorf — 1727
METHODIST
Wesley — 1740 MORAVIA
ENGLAND
CHURCH OF BRETHREN
CHRIST Darby — 1848
Campbell — 1830
ENGLAND
U.S.A. SALVATION
ARMY
Booth — 1865
ENGLAND
FOURSQUARE
BIBLE CHURCH McPherson — 1914
McCarrell — 1930
U.S.A.
U.S.A.

LECTURE 4
Baptist churches have no human founder they can look back to. Not even John
the Baptist can be assigned that honor. According to Hebrews 12:2, the Founder
of all true New Testament churches is the Lord Jesus Christ.
The Church is not built upon Peter as Roman Catholics affirm. He was not the first
pope; he is not the rock of Matthew 16:18! The name Peter comes from the Greek
word “A¦JD@H” — Petros (meaning “little rock,” “stone,” or “pebble”). However,
this text affirms that the Lord’s churches are built upon THE ROCK (Grk. “B¦JD”
— petra), i.e., upon the Lord Himself, as Peter himself was so careful to explain —
I Peter 2:4-9.
The New Testament uses several metaphors to describe a New Testament Church
and to show its relationship to the Lord Jesus Christ. This lecture concerns itself
with these word pictures.
I. CHRIST IS THE HEAD OF THE BODY

Each true (New Testament) church is likened to a BODY, of which Jesus Christ is
the living HEAD.
“For as we have many members in one body, and all members have not the same office:
So we, being many, are one body in Christ, and every one members one of another” —
Romans 12:4,5.
“Now ye are the body of Christ, and members in particular” — I Corinthians 12:27.
“And hath put all things under his feet, and gave him to be the head over all things to the
church, Which is his body, the fulness of him that filleth all in all” — Ephesians 1:22,23.
“And he is the head of the body, the church...” — Colossians 1:18a.
A. THE “BODY OF CHRIST” IS THE CHURCH:

There is no scriptural warrant for making the Body of Christ to be
something other than an organized assembly of baptized believers.
Both Ephesians 1:22,23 and Colossians 1:18a equate the two terms. (See
also: Colossians 1:24.) The epistle of I Corinthians — written to the church
at Corinth declares of that particular church: “ye are the body of Christ
[collectively], and members in particular [individually].”
These references dispel any notion of a “universal, invisible body.”
The first lecture in this unit of study demonstrated that any kind of body
must (by definition) be local, visible, organized, and constituted. (It also
explained how one Head could be over many Bodies.)
B. THE “BODY OF CHRIST” IS FUNCTIONAL:

A body speaks of SERVICE. It is only with our physical bodies that we can
labor — both in the world of employment and in service for the Lord.
During His earthly [bodily] ministry, the Lord Jesus Christ was able to “do
the works of Him that sent me” — John 9:4a. Just prior to returning to the
Father, Christ commissioned His church to continue His work of preaching,
baptizing, and teaching — John 20:21b.
Romans 12 and I Corinthians 12 deal with the service aspect of a church. It
requires feet to take the Gospel to the lost. It takes a mouth to preach the

LECTURE 4
unsearchable riches of Christ. It takes hands to help a poor sinner come to

the Saviour. These passages also expand upon three key aspects of church
life and work:
1. Diversity.
Among the membership of any Baptist church, there is a diversity of:
a. Spiritual gifts — I Corinthians 12:4.
b. Functions — I Corinthians 12:5,14-17; Romans 12:4.
c. Results — I Corinthians 12:6.
d. Members — I Corinthians 12:12-14,19.
2. Singularity.
Yet, within the diversity there is a oneness — a singularity of:
a. The Body — “one body” — I Corinthians 12:20.
b. Purpose — see: Ephesians 4:16.
3. Equality.
a. Of Membership — see: Ephesians 2:16; 3:6.
b. Of Value — I Corinthians 12:22-26.
C. THE “BODY OF CHRIST” IS ILLUSTRATIVE:

According to Ephesians 1:23, a New Testament Church is the “fullness” of
Christ. This expression can be understood by Colossians 2:9, which states
that the Lord Jesus Christ is the “fullness of the Godhead bodily” — and by
Hebrews 1:3, which declares Christ to be the “express image of His [God’s]
person.” See also: John 1:14-18; 14:7-11; Colossians 1:15.
In Jesus Christ we see the fullness of God, and in each New Testament
Church we see the fullness of Jesus Christ!
What does this mean? Since Christ ascended to the right hand of the
Father, the only way He can be seen on earth is through each body that He
(the Head) directs. True churches reflect the fullness of His love (Ephesians
5:25b), the fullness of His power (Ephesians 1:19), the fullness of His
authority (Ephesians 1:22), and the fullness of His glory (Ephesians 3:21).
What an awesome fact — if people want to see what Jesus Christ is like,
look at a Baptist Church!! (What an awesome responsibility!)
D. THE HEADSHIP OF CHRIST IS ACTUAL:

The Lord Jesus Christ is not to be considered a mere “figurehead.” He is to
be the living, operative, and preëminent Head over every New Testament
church.

LECTURE 4
1. A Head Is Necessary To The Body.

a. For Its Life.
Decapitation is the surest way of ensuring the death of a body.
Likewise, any so-called church without Christ as its Head is
D-E-A-D!!
b. For Its Control.
The head controls the body. Every muscle and action of the human
body is dependent upon the head. The head is the “control center,”
and this is exactly what Christ must be to His churches.
A body needs a head (for control); a head needs a body (for
function).
However, it is only in true Baptist churches where this truth is fully
realized. The Roman Catholic ‘Church’ has for its head a man
called the Pope, whom they refer to as the “Vicar (substitute) of
Christ.” The Anglican (episcopal) ‘Church’ in Great Britain has as
its constitutional head the British Sovereign — saved or lost, man
or woman! Protestant groups have relegated Christ to the position
of titular head, but offer Him neither a Christ-like body to be Head
over, nor a body that is subject to His laws.
2. A Body Can Only Respond To Its Head.

When a man’s body fails to respond to what his head is telling him, or if
it responds in a manner contrary to cerebral commands — he is in a
very sick state indeed! So, too, is any church that fails to obey the laws of
Christ, or that acts contrary to those laws.
This means:
a. A Church Is Executive, Not Legislative.
A Baptist church cannot make rules, it simply carries out the
pre-written commands of Christ as found in His Word. A Baptist
church is to administer Christ’s laws. No church has the right to pass
any resolution that is not in conformity with God’s Word.
This is in stark contrast to the ex-cathedra pronouncements,
synods, councils, and sessions that are conducted by men who
make rules and regulations, which are then dictated to or passed on
down to their congregations.
b. A Church May Only Involve Itself In The Work Of Christ.
No true church can involve itself in extra-biblical works. The ONLY
mandate any church has is the command is to “be always
abounding in the work of the Lord” — I Corinthians 15:58. This
means doing the same things the Lord did on earth during His
public ministry — i.e. preaching, baptizing, and teaching.
There is no place for politics, social action, or lobbying for
conservation or animal welfare issues and the like in any Baptist
church.

LECTURE 4
c. Each Church Member Is Answerable To Jesus Christ.

According to I Corinthians 12:15,16, a believer gives up some
personal independence and individuality upon becoming a church
member. Each member is responsible to submit to the authority of
the church (Matthew 18:17b), submit to pastoral authority
(Hebrews 13:17), exercise his spiritual gift (I Peter 4:10), keep the
unity of the Spirit (Ephesians 4:3; I Corinthians 12:25), and to edify
or build up the body (I Corinthians 3:9-17).
He will ultimately answer to Jesus Christ in all these things.
d. Each Church Member Has A Duty To Seek The Will Of Christ.
In the first recorded business meeting of the church at Jerusalem,
which was called to elect a successor to Judas Iscariot, the members
of the church prayed before casting their votes (Acts 1:24) — a
practice that is absolutely essential to the New Testament pattern of
church government.
E. THE HEADSHIP OF CHRIST IS TRIUMPHANT:

In Ephesians 1:22, we see that Christ is “...head over ALL THINGS TO [on
the behalf of] the church.” This means that Christ’s authority over all things
extends to His churches, and not even the gates of hell can prevail against
such a power.
In Matthew 28:18 Jesus said, “ALL POWER is given unto me,” and in verse
19 gave the commission, “Go ye therefore...”
II. CHRIST IS THE CHIEF CORNER STONE OF THE

BUILDING
Each New Testament church is likened to a BUILDING. It is called the “Temple
of God” or the “House of God.” (A temple is the dwelling place [house] of God.)
Christ is the Chief CORNER STONE.
“For we are labourers together with God: ye are God’s husbandry, ye are GOD’S
BUILDING. According to the grace of God which is given unto me, as a wise
masterbuilder, I have laid the foundation, and another buildeth thereon ... Know ye not that
ye are the TEMPLE of God, and that the Spirit of God dwelleth in you? If any man defile the
TEMPLE of God, him shall God destroy; for the TEMPLE of God is holy, which TEMPLE ye
are” — I Corinthians 3:9,10,16,17.
“And are built upon the foundation of the apostles and prophets, Jesus Christ himself
being the chief corner stone; In whom all the BUILDING fitly framed together groweth unto
an holy TEMPLE in the Lord: In whom ye also are BUILDED together for an HABITATION
of God through the Spirit” — Ephesians 2:19-22.
“But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the
HOUSE of God, which is the church of the living God, the pillar and ground of the truth” — I
Timothy 3:15.

LECTURE 4
A. THE RELATIONSHIP OF CHRIST TO EACH CHURCH

DEFINED:
A building cannot remain standing for long if it does not have a firm
foundation. The foundation of every true New Testament church is:
1. The Word of God — the New Testament.

Ephesians 2:20 states that true churches are built upon “the apostles
and prophets,” whose words make up the New Testament — Romans
16:25-26; Ephesians 3:5; II Peter 3:2; Jude 17.
Every Baptist Church must be a New Testament Baptist church!
(This statement does not mean Baptists in any way reject the Old
Testament. ALL scripture is given by inspiration of God — Old and New
Testaments! It does mean, however, that our faith and order [what we
believe and how we practice our beliefs] are distinctly New Testament.
In other words, we do not look to the Old Testament to determine or
structure our polity and practice.)
2. Jesus Christ.
Christ is the “Chief Corner Stone” — the Rock, Matthew 16:18. See
also: I Corinthians 3:11; I Peter 2:6-8.
In any building, the corner stone is the first stone that is laid — the
reference point from which all other measurements and directions are
subsequently taken.
B. THE NATURE OF EACH CHURCH EXPLAINED:

Each member of a church is likened to a stone in the temple — I Peter 2:5.
This again teaches the essential importance of every church member, for no
building is complete without all of its “bricks” (“lively stones”) in place.
C. THE PURPOSE OF EACH CHURCH SPECIFIED:

All buildings are constructed for a function or purpose. The Temple of God,
which Christ has erected, is to be:
1. The Habitation of His Holy Spirit — Ephesians 2:21-22.

In the Word of God a temple is the dwelling place of God — whether it
be the tabernacle in the wilderness, Solomon’s temple in Jerusalem, the
physical body of the Lord Jesus Christ, the physical body of each
believer, the New Testament Church, the Millennial temple, or the New
Jerusalem of eternity.
This is a special privilege that is only enjoyed by those who make up
New Testament church temples.

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2. The Pillar And Ground Of His Holy Truth — I Timothy 3:15.

a. A Pillar Supports Truth.
The Lord’s churches are entrusted with holding forth the truth.
God has no one else! When churches apostasize, truth suffers.
b. The Ground is the Foundation of Truth.
Foundational to every truth taught in the Word of God is a New
Testament church. The Great Commission enjoins the Lord’s
churches to properly ground those who are saved, then baptized —
they are His teaching agencies. He has nothing else.
Note: This is why people who do not become faithful members of a

true church are easily and so often led astray.
Note: This is why most radio or television “ministries” (operated apart
from the authority and direction of a specific Baptist church) are
unscriptural. They are not God’s appointed teaching agencies.
3. The Place Of Priestly Service.

According to I Peter 2:5,9, which compares and correlates the Old
Testament Levitical system to that of the New Testament, each believer
is a priest. In both dispensations, the function of a priest is to serve God
by offering sacrifices to Him. The New Testament believer-priest does
not offer animal sacrifices, but living sacrifices. The God-ordained
place of service is the New Testament temple — a New Testament
Baptist church.
We note from Ephesians 2:21 and I Corinthians 3:9-15 that temples are to
be built through evangelistic and pastoral enterprise. At the Judgment Seat
of Christ the question will be, “How have you built up the Lord’s
churches?”
III. CHRIST IS THE BRIDEGROOM FOR THE BRIDE

Each true New Testament church is pictured as a BRIDE, with Christ as the
heavenly BRIDEGROOM.
“He that hath the BRIDE is the bridegroom: but the friend of the bridegroom, which
standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy
therefore is fulfilled” — John 3:29.
“Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye
should be married to another, even to him who is raised from the dead, that we should
bring forth fruit unto God” — Romans 7:4.
“For I am jealous over you with godly jealousy: for I have ESPOUSED you to one husband,
that I may present you as a chaste virgin to Christ” — II Corinthians 11:2.
“For the husband is the head of the wife, even as Christ is the head of the church: and he is
the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be
to their own husbands in every thing. Husbands, love your wives, even as Christ also
loved the church, and gave himself for it; That he might sanctify and cleanse it with the
washing of water by the word, That he might present it to himself a glorious church, not

LECTURE 4
having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” —
Ephesians 5:23-27.
“Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come,
and his wife hath made herself ready. And to her was granted that she should be arrayed in
fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith
unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb.
And he saith unto me, These are the true sayings of God” — Revelation 19:7-9.
“And the Spirit and the BRIDE say, Come. And let him that heareth say, Come. And let him
that is athirst come. And whosoever will, let him take the water of life freely” — Revelation
22:17.
There is a love relationship between Christ and His churches. There is also a
compelling obligation for the Lord’s churches to remain pure and chaste until
their bridegroom appears.
The subject of the “Bride of Christ” is a controversial and somewhat divisive one
in Baptist circles. The reasons for this are basically:
l Pride of position — where some brethren have adopted a bombastic atti-
tude of superiority over those whom they consider are not “in the bride.”
l Misunderstanding — where many think that for a Baptist to believe in the
Bride of Christ means he believes only Baptists will be saved or that only
Baptists will be raptured.
Most of the discussion centers on the interpretation of Revelation 19:7-9 and the
identification of three of the participants — the Groom (who is clearly the Lord
Jesus Christ); the bride; and the invited guests.
A. THE “BRIDE OF CHRIST” — IDENTIFIED:

There are several differing opinions as to exactly who or what the “Bride of
Christ” is.
1. Some Say It Is ISRAEL — Reunited With Its Messiah.

The Old Testament portrays the nations of Israel as the “wife of the
LORD” — unfaithful, divorced, widowed.
“For thy Maker is thine husband; the LORD of hosts is his name; and thy
Redeemer the Holy One of Israel; The God of the whole earth shall he be called.
For the LORD hath called thee as a woman forsaken and grieved in spirit, and a
wife of youth, when thou wast refused, saith thy God. For a small moment have I
forsaken thee; but with great mercies will I gather thee” — Isaiah 54:5-7.
See also: Jeremiah 3:8,14; Ezekiel 16:30-33; Hosea 2:19,20.

While it is certainly true that Israel will be reunited with her estranged
Husband (at the second coming of Christ — Zechariah 12:10; 13:9),
she is not the Bride of Christ for the following reasons:
a. Israel is called a WIFE, not a bride.
b. Israel has defiled herself — true churches are those that have
remained chaste (e.g. Revelation 3:4).
c. This reunion will take place on the earth, not in Heaven (as the
events of Revelation 19 do). Furthermore, the reunion will take

LECTURE 4
place at the time of the second coming of Christ which, according to

Revelation 19 is after the Marriage Supper of the Lamb.
2. Some Say It Is Made Up Of ALL THE REDEEMED.
This interpretation sees the Bride of Christ as consisting of the saved of
all ages, brought together with Christ at long last — Revelation 21:2,3.
It is a plausible suggestion, because saved people are most certainly the
objects of the great love of the Lord Jesus Christ (e.g. Romans 5:8;
8:38,39; I John 4:10; Revelation 1:5b; etc).
The objections to this view are:
a. John the Baptist, a man most definitely saved (e.g. Luke 1:15,16;
7:24-28) declared that he was not part of the Bride — John 3:29.
b. The account of the marriage supper in Revelation 19 distinguishes
several groups — contrasting the “much people” (verse 1), the
“great multitude” (verse 6), the “wife” (verse 7), and those “called
unto the marriage supper” (verse 9).
c. Not all people will have been saved at this point of time — Jews will
be saved at the second coming, and there will be saints in the
millennium as well.
d. Revelation 21:2 does not specifically say the city of the redeemed
(the New Jerusalem) is the bride — only that it appeared to John
“prepared as a bride.”
The saints of all the ages will definitely enjoy the blessings of eternity
with Christ — Revelation 21:24. However, the saved of all the ages do
NOT constitute the Bride of Christ because the Bible distinguishes the
bride from other saved people. cf. Luke 5:33-35.
3. Some Say It Is An Unspecified, SELECT GROUP.

This view holds that the Bride of Christ is a group of people within a
people — something akin to the 144,000 Jews being a select group
within the whole nation of Israel (Revelation 7).
No specific identification is made as to who is, or will be, part of this
group.
4. Some Say It Is THE CHURCH.

This is the most common interpretation, and it has sound scriptural
support. For example:
a. Ephesians 5:23-33.
In this passage, Jesus Christ is said to:
i. Love the church — verse 25.
ii. Have given Himself for the church — verse 25; Acts
20:28.
iii. Be preparing the church for a future presentation to
Himself — verse 27.

LECTURE 4
These are all characteristics of a Bridegroom–Bride relationship.

Although the epistle to the Ephesians was initially addressed “to the
saints which are at Ephesus,” they were clearly organized and
functioning as a church — Revelation 2:1&c. The word “church” in
this passage is used in a generic sense — i.e., to no church in
particular; to all churches in general.
b. II Corinthians 11:2.
The very first verse in this epistle (II Corinthians 1:1) establishes
that these words were initially addressed to the church at Corinth.
The words “with all the saints” expand the application to include
any and all New Testament churches (since all the saints in New
Testament times belonged to a church somewhere — e.g.
I Corinthians 14:33; Philippians 1:1).
In this passage, the church is said to be:
i. Espoused (engaged).
ii. Presented (one day).
iii. A chaste (pure) virgin.
c. The contrast between Revelation 17 & 19.

Revelation 17 describes a false ecclesiastical system — the “Church
of the Antichrist,” which God calls a harlot and the Great Whore.
Revelation 19 describes the pure, chaste bride of Christ.
The conclusion we draw from these considerations is that the Bride of

Christ IS the Church.
This viewpoint interprets scripture with scripture, but opens up three
possibilities:
l Those who hold to a “universal, invisible, mystical Body of Christ”
Church believe that the Bride of Christ is “The Church” and
therefore consists of all the saved from Pentecost to the Rapture.
The fallacy of this view is that such a concept of the church is
mythical. It doesn’t exist!
l Those who (correctly) believe that there is no such thing as a
universal Church; that there are only churches — organized
assemblies (local, visible) of baptized believers — are themselves
faced with two possibilities:
« The “Church-in-Prospect” View: The Bride of Christ is a
future entity — a single body composed of all believers in
Heaven — Hebrews 12:23a.
This interpretation begs the question: “Why does the Bible
refer to real churches in real time on the earth as being
“espoused” and to be “presented” if this future reality will

LECTURE 4
include all the saved — even those who were part of the
Harlot? (Revelation 18:4)”
This view diminishes the worth of being a part of a real,
Bible-believing Baptist church.
« The “Faithful Church Bride” View: The Bride of Christ is
seen in any and every faithful New Testament church — on
the earth, now!
A church is the body of Christ NOW; a church is the temple
of God NOW — so why not the bride of Christ NOW?
This view is the most controversial one. Why? Probably
because it separates and divides believers. It is, however,
the most consistent position relative to the doctrine and
definition of the church [see: Lecture 1].
It takes membership, loyalty, and participation in a faithful
Bible-believing, New Testament church very seriously.
B. THE NEW TESTAMENT CHURCH BRIDE — EXAMINED.

The belief that only true New Testament churches make up the Bride of
Christ is often referred to as the “Baptist Bride” position — a label that is not
altogether accurate. Very few (if any) would contend that a church is
automatically “part of the bride” just because it has the name “Baptist”
attached to it.
The “Baptist Bride” label is often one of approbation or fear when used by
its opponents. To be fair, it has been the cause of antipathy and division
because of the way some brethren have zealously or ignorantly proclaimed
it.
The following is a closer examination of the “pure church bride” doctrine:
1. The PREPARATION Of The Bride.

Ephesians 5:25-33 is a wonderful passage in which the Lord’s
relationship with His churches is held up for an example of true love
between a husband and wife.
a. Christ’s Passion for His Churches.
His love is demonstrated by the fact that:
i. He gave Himself for it (verse 25c) — a selfless love.
ii He nurtures it (verse 29b) — a nurturing love.
iii. He cherishes it (verse 29b) — a possessive love.
b. Christ’s Plan for His churches.
The love of Christ for His churches is a visionary love.
i. He shall one day present His bride to Himself (verse 27).
ii. On the wedding day, the Lord desires His bride be
presented to Him as:

LECTURE 4
l A glorious church (i.e. resplendent) — verse 27a.

l A spotless church (i.e. without defect or disgrace)
— verse 27b.
l A wrinkle-free church — verse 27c.
l A holy church — verse 27e.
l A blemish-free church (i.e. blameless) — verse 27e.
iii. The Lord expects His bride to be presented as a pure,
chaste virgin — II Corinthians 11:2.
iv. On the wedding day, the bride will have made herself
white — Revelation 19:7d.
c. Christ’s Preparing of His churches.
i. Ephesians 5:26 declares that the Lord washes His bride
with the Word of God.
ii. The applied Word of Truth will sanctify (separate) His
bride from the world — John 17:17.
According to the oriental customs of marriage, a bride would spend
a lot of time and money preparing for her wedding day.
l Esther was fair and beautiful (Esther 2:7f), yet she took twelve
months of preparation for her marriage (verse 12).
l According to Isaiah 61:10, a bride would adorn herself with her
jewels. See also: Jeremiah 2:32.
l Ezekiel 16:10-14 describes how the Lord prepared Israel to be
His wife.
2. The PURITY Of The Bride.

The metaphor of the Bride speaks to the issue of spotlessness.
a. Can a church lose her purity?
i. The apostle’s greatest fear for the church at Corinth was
that she might be corrupted from the simplicity that is in
Christ — II Corinthians 11:3d.
ii. Satan employs the same methods by which he beguiled
Eve— II Corinthians 11:3c.
l According to Genesis 3:1, the first recorded words of
Satan on planet Earth were, “Yea, hath God said?”
l Satan’s foremost attack is to create doubt in God’s
Word.
l Satan uses his ministers to sow seeds of corruption in
a church — II Corinthians 11:15.
iii. According to Revelation 2:4, the church at Ephesus

eventually left its first love. Contrast this with Song of
Solomon 2:2-5.

LECTURE 4
iv. The church of the Laodiceans had effectively left the

Bridegroom standing at the door, knocking — Revelation
3:20. Compare this state of affairs with Song of Solomon
5:2-6,9-16.
b. When does a church lose her purity?
i. When she receives a ‘Bible’ that is corrupt —
II Corinthians 2:17.
ii. When she receives a doctrine that is corrupt — Revelation
2:20-24.
l The church at Pergamos was tolerating (“hast”) those
within her membership who held false doctrine—
Revelation 2:14,15.
l From Revelation 2:20, we see the church at Thyatira
was permitting (“sufferest”) a false prophet to teach
its members, causing them to commit spiritual
fornication.
iii. When she becomes a friend of the world — James 4:4.
iv. II Peter 2:13 explains what some of the spots and
blemishes that afflict the Lord’s churches are.
The Lord’s bride must keep herself doctrinally and morally pure!
c. What happens when a church loses her purity?
i. During the time of espousal, Christ expects His bride to
keep herself pure and spotless — committed exclusively
to Him (Hebrews 13:4a).
ii. According to I Corinthians 6:15-18, the sin of fornication
(whether personal or corporate) joins one to an harlot.
iii. The Lord calls upon the churches to repent or else in
Revelation 2:5,16.
iv. In Revelation 2:21, the Lord gives space to repent.
v. In Revelation 3:4, the Lord appeals to a few names in the
church at Sardis who had remained undefiled.
vi. According to Hebrews 13:4b, God will judge adulterers.
vii. According to I Corinthians 3:17, God will destroy those
who defile His temple (each New Testament church).
viii. According to Revelation 2:22,23a, churches (and their
children) which have joined themselves to the harlot will
suffer the harlot’s fate (Revelation 17:16) and be cast into
great tribulation — not the persecution kind (Revelation
2:10), but the prophetic events associated with Daniel’s
70TH Week (Matthew 24:21).

LECTURE 4
3. The PRESENTATION Of The Bride.

In Revelation 19:1-9, we are given a glimpse of the coming great
wedding day and the marriage of the Lamb and His wife.
a. The Time of the Marriage. It will occur:
i. After the destruction of Babylon (Revelation 18:2&c;
19:1). This calamitous event will occur with the seventh
vial judgment — Revelation 16:17-19.
ii. Before the return of Christ in glory — Revelation
19:11-15.
b. The Place of the Marriage. In Heaven — Revelation 19:1a.
c. The Participants at the Marriage — Revelation 19.

i. The Father — verse 4.
ii. The massed choir — verse 6.
iii. The Lamb — verse 7. Christ is the center of attention.
“The bride eyes not her garment,
But her dear Bridegroom’s face;
I will not gaze at glory,
But on my King of grace.
Not at the crown He giveth,
But on His pierced hand:
The Lamb is all the glory,
Of Immanuel’s land.” (1)
iv. The Wife — verses 7d,8.
v. Those who are called to attend — verse 9. These are
generally seen as the “invited guests” (Matthew 22:3).
d. The Celebration of the Marriage.
i. From Christ’s parable in Matthew 22, we see that
marriage also involves a prepared dinner — verse 4.
ii. From the marriage at Cana we see that a wedding
celebration involves a feast — John 2:8,9.
iii. The marriage of the Lamb is followed by the marriage
supper — Revelation 19:9.
iv. This will fulfill the Lord’s promise to His church, made
when He instituted the memorial Supper — Matthew
26:29. (Churches are to observe the Lord’s Supper “until
he comes” — I Corinthians 11:26.)
1 Anne Ross Cousin, 1824-1906.

LECTURE 4
4. The PREËMINENCE Of The Bride.

Is there a distinction between the Bride and the guests?
This is a difficulty for many who struggle with the doctrine of the Bride
of Christ. However, the Bible does make distinctions between various
categories of believers. For example:
a. Hebrews 12:22-24.
In this passage we have a list of eight things we shall see in glory
(mount Sion). These are:
i. The heavenly Jerusalem — verse 22.
ii. An innumerable company of angels — verse 22.
iii. The general assembly — verse 23. This is the Greek
B"<0(ßD,4 — “panegyros,” the festive gathering of the
whole kingdom.
iv. The church of the Firstborn — verse 23. This is the Greek
¦6680F\" — “ecclesia,” a local assembly within the
kingdom.
Note: The use of the plural “are” in verse 23 indicating the
“general assembly” and the “church of the firstborn”
have distinct identities.
v. God the Judge — verse 23.
vi. The spirits of just men made perfect — verse 23. From
Hebrews 11:40, we understand that these to be the Old
Testament [just-ified] saints made perfect through the
resurrection.
vii. Jesus — verse 24.
viii. The blood of Christ — verse 24.
b. John the Baptist was the Groomsman.

i. The term “friend of the Bridegroom” (John 3:29) refers to
the groomsman whose rôle was, in the Oriental custom,
to introduce the bride to the groom.
ii. The ONLY people John brought to Jesus were baptized
believers — John 1:35-37. John was sent by God to
prepare the way of the Lord Jesus Christ. He presented
the Lord with a number of baptized believers with which
Christ would build His church.
c. There is a difference between a Church and the Family or Kingdom
of God.
All these entities are made up of believers, yet not all in the family of
God or in the kingdom of God are in a true, New Testament church.
[See: Lecture 2.]

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d. The Lord’s Supper was instituted with a select few.

Only church members in good standing are invited to the Lord’s
table — it is not for everyone, even if they are saved (I Corinthians
11:17-22). When the Lord instituted the Supper, not all the
believers in Palestine were in attendance: just His church. It was to
this select group that he gave the promise of a special relationship
during the millennial kingdom — Matthew 26:29.
e. The New Testament did predict the Departure of some Churches
from a Position of Purity.
This fact is:
i. Taught in II Corinthians 11:2,3.
ii. Taught in I Timothy 4:1.
iii. Predicted in Revelation 2:22; 3:16; and chapter 17.
iv. Proven in history — see: I John 2:19.
Thus the New Testament makes a distinction between those
belonging to true churches and those belonging to a false ‘Church.’
Note: The New Testament times experienced nothing like today’s
religious scene, with its multiplicity of “churches” and
denominations, etc. These things all arose later as a direct
result of apostasy.
The apostles and their converts knew of only one kind of
church, one kind of baptism, one kind of faith, etc. In its
original intent, the New Testament was basically addressed
to New Testament Christians in New Testament churches.
Therefore, we could accurately say that the Bride DID
consist of all the saved in the early period of the first century.
f. If all the saved (regardless of their associations) make up the Bride
of Christ, what’s the profit in obedience to the Word of God,
baptism, church membership, the Lord’s Supper, separation,
service, etc.?
No one is saying Christians should seek profit, but we are bid to
enter into such a life as believers. Where is the consistency of
believing that one can be truly saved, yet remain in an apostate,
unscriptural denomination, never serving Christ — only to be
raptured out of the Whore and made part of the Bride of Christ?
Note: This is not to say there is, or can be, such a thing as a “perfect
church.” Keep in mind that the church at Corinth — which
was called a “chaste virgin” had a number of serious moral
and doctrinal problems; and the churches of Asia in
Revelation 2 and 3 had a number of major problems, yet
were still (at that point in time) owned by the Lord as His
churches.

LECTURE 4
The Lord cleanses His churches with the Word of God, and
will (after the Judgment Seat of Christ) present them to
Himself without spot or blemish.
5. The PICTURE Of The Bride.

The Old Testament account of Isaac and Rebekah (Genesis 24) is the
first love story in the Bible, and it presents an interesting picture of what
we have studied above.
The father (Abraham) sought a wife for his son (Isaac) — Genesis
24:1-3. He sent his trusted servant (Eliezer, Genesis 15:2) into a far
country to search on his behalf — Genesis 24:4-6,10. cf. Matthew
22:1-10; John 6:44a.
a. The Bride is Found — verses 15,16.
Rebekah is a beautiful, chaste virgin.
b. The Tokens of Betrothal are Received — verse 53.
These gifts are given to the bride-to-be and her family.
See: I Corinthians 12:4,7-11.
c. The Bride Decides — verse 58.
This is a willing relationship. Rebekah belonged to the wider
household of Abraham, but is set apart from the family through her
new relationship with Isaac.
Note: Abraham chose a bride for his son FROM his family, but
Isaac didn’t marry the whole family. The Lord Jesus Christ
will marry His church, but He won’t marry the whole family
of God. Revelation 19 distinguishes various companies of
the saints — all born again and assured of Heaven.
d. The Bride Comes to the Son — verses 61-66.
Isaac went out to the field (Matthew 13:38a) at eventide — verse
63. See: Matthew 25:6.
e. The Marriage takes place — verse 67.
In this verse we see the first mention of love in the Bible.
Note: The servant is an illustration of the Holy Spirit:
« Sent by the Father on behalf of the Son (verse 4; John
14:16).
« Revealing the Father and the Son (verses 34-36; John
16:13,14).
« Proclaiming the great riches of the Son (verse 53;
I Corinthians 2:9,10).
« Guiding the bride on her journey (verse 61; John
16:13a).

LECTURE 4
6. The PRIVILEGE Of The Bride.

What a love story! Based on the Word of God and some common
marriage customs of the Biblical world, the following is a possible
construction of the chain of events — from beginning to end:
a. A Future Wife is Chosen.
Just as parents often play a prominent rôle in selecting a life’s
partner for their child, so God the Heavenly Father has chosen a
wife for His Son.
b. The Couple are Introduced.
The friend of the groom often had a important duties to perform in
the back-and-forward transactions of courtship. John the Baptist
prepared the materials (baptized believers) that Jesus would use to
build His church.
c. The Dowry is Paid.
Jesus purchased His churches with His blood — Acts 20:28e.
d. The Token is Given.
Not an engagement ring, but the earnest of the indwelling Holy
Spirit — Ephesians 1:13,14.
e. The Period of Espousal.
While the Bridegroom tarries (Matthew 25:5) the bride is sending
out invitations to the wedding — Revelation 22:17.
Notice there are three essential parties involved in this:
i. The Spirit — John 16:8-11; Ephesians 6:17b.
ii. The bride — the Great Commission was given to the
Lord’s churches.
iii. Him that heareth — i.e., the saved individual (Romans
10:17) is to witness.
f. The Wedding Procession.
This usually took place during the evening. The wedding party
would meet at the bride’s house, then the bridegroom would come
and escort his bride to his house. She was accompanied by virgins
(Psalm 45:14), and such a procession was attended with great joy
and merriment — Jeremiah 7:34.
One day the “midnight cry” will herald the Bridegroom’s coming
for His bride. All the saints will be raptured and taken to Heaven.
See: I Thessalonians 4:14-17; I Corinthians 15:51,52; Matthew
25:6,13; Philippians 3:20,21.
g. The Marriage Feast.
This was usually held at the groom’s house (Matthew 22:1-10).
Guests were required to wear a wedding garment (Matthew 22:12).
There was no religious ceremony conducted at the feast — instead,

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witnesses would be called upon to attest to the marriage — see:

Ruth 4:9-13. Festivities could last as long as a week — Judges
14:16,17.
h. The Honeymoon.
Following the marriage supper of the Lamb, the Lord Jesus Christ
will return to earth and establish His glorious kingdom of 1,000
years (Revelation 20:3-6).
The Lord’s promise to His faithful servants is that they shall rule and
reign with Him — Matthew 25:21,23; Revelation 2:26,27; 5:10.
What a honeymoon!
i. The New Home.
Right now, Jesus is preparing our Heavenly home — John 14:2.
Since it has been almost 2,000 years in the making it must be an
indescribably splendiferous place (I Corinthians 2:9). The Word of
God describes this home in Revelation 21:2. In John’s prophetic
vision, the bride and Groom are already there — verses 9-21.
Note: The holy Jerusalem itself is not the bride, as verses 9 & 10
might suggest. To illustrate: a man may say to a friend as he
pulls up to his home, “I’d like you to meet my wife.”
Obviously, the house is not his wife — but she is there inside.
7. The PARODY Of The Bride.

Satan, the great imitator, has successfully produced a counterfeit bride.
Her description is given in Revelation 17. She is the consummation of
religious Babylon, the sinkhole of all false religion. This is the “‘Church’
of the Antichrist” — already in existence, yet still awaiting her supreme
moment of glory.
a. The Name of the False Bride.
i. The “great whore” — verse 1. Moral and doctrinal purity
have been prostituted.
ii. “Mystery, Babylon the Great” — verse 5. This identifies
her true, pagan origins.
iii. The “Mother of Harlots and abominations of the earth”
— verse 5.
b. The Nature of the False Bride.
i. She is a universal (worldwide, catholic) ‘Church’ —
verses 1,15.
ii. She is a State ‘Church’ — verse 2.
iii. She is full of names of blasphemy — verse 3.
iv. She is a pompous ‘Church’ — verse 4a.
v. She is a wealthy ‘Church’ — verse 4b.

LECTURE 4
vi. She is a persecuting ‘Church’ — verse 6.

c. The Identity of the False Bride.
According to verse 9, the woman sits on seven mountains. The
only city in the Biblical world built upon this number of hills is
ROME. (The ancient city sits on the Aventine, the Cælian, the
Capitoline, the Esquiline, the Palatine, the Quirinal, and the
Viminal hills.)
Today, the ‘Church’ of Rome and her offspring are coming together
in a concerted effort to bring in a One World, end-time, religious
body. The multi-faceted ecumenical movement is their present-day
mechanism.
Thought: Many are quick to specifically identify the Harlot — but
uncomfortably reticent when it comes to specifically
identifying the Bride!
C. THE NEW TESTAMENT CHURCH BRIDE CHALLENGED:

Those who reject to the so-called “Baptist Bride” position usually put
forward the following objections:
1. The “Baptist Bride” Position Promotes Spiritual Pride.

This may well be the case (knowing human nature), but according to
Revelation 19 it is the GROOM Who gets all the glory.
2. The “Baptist Bride” Position Creates Classes Of Christians.

The corollary of this doctrine is that only some believers (i.e. those who
are scriptural members of real New Testament churches) “make up,” or
“are in” the Bride of Christ. However:
a. The notion of someone getting saved and NOT becoming part of a
church is foreign to the New Testament.
b. The fact of various “classes” of believers is a New Testament reality.
See: Romans 16:17; I Corinthians 3:1; I Timothy 1:6; II Timothy
4:3; I John 2:19; etc.
c. Baptist churches do practice discrimination. For example, as
mentioned previously, they are restrictive in their observance of the
Lord’s Supper. [See: Lecture 11]
3. The “Baptist Bride” Position Teaches A Partial Rapture.

Those who believe in a faithful church bride are often accused of
teaching that ONLY BAPTISTS will be raptured. This is a total
misconception (that has its roots in the universal, invisible “Church”
theory). The fact is, the Bible NEVER speaks about the “Rapture of the
CHURCH” — only the rapture of the saints.

LECTURE 4
4. A Bride Is Not A Bride Until Her Wedding Day.

This is perhaps the most convincing argument in the whole debate.
It is reasoned that a Bride is only a bride on her wedding day — thus
making the Bride of Christ a bride only at Revelation 19. Because the
marriage occurs after the Judgment Seat of Christ, the Bride would
include all Christians (since all would have been judged and purified by
the fire of that judgment.)
Refutation: The New Testament speaks in terms of a present espousal
(I Corinthians 11; Ephesians 5). Perhaps it would be
more appropriate to speak of a “Baptist Fianceé!”
5. The “Baptist Bride” Creates Some Practical Difficulties.

It is the (sad) present day experience that people tend to come and go in
their relationships with New Testament Baptist churches. Whether it be
through discouragement, discipline, backsliding, laziness — the
question may well be asked, “Can a person go in and out of the Bride?”
6. The “Baptist Bride” Position Creates Another Reward In Addition To

Those Dispensed At The Judgment Seat Of Christ.
It is argued that at the Judgment Seat of Christ ALL accounts will be
settled. To then place some Christians in the Bride of Christ to the
exclusion of others is to create another reward.
(It should be noted that according to I Corinthians 3:9-16 rewards are
given [or lost — II John 8] on the basis of how we build upon the
foundation of our church — i.e. church service!)
7. The Term “Bride” Is Only A Simile.

The Lord uses word pictures to describe His churches and His
relationship to them. Since they are only similes, there is no such thing
as a literal Bride anyway.
IV. OTHER METAPHORS SHOWING THE RELATIONSHIP

OF CHRIST TO HIS CHURCHES
A. CHRIST IS THE CHIEF SHEPHERD (PASTOR):
“The elders which are among you I exhort, who am also an elder, and a witness of
the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed
the flock of God which is among you, taking the oversight thereof, not by constraint,
but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over
God’s heritage, but being ensamples to the flock. And when the CHIEF SHEPHERD
shall appear, ye shall receive a crown of glory that fadeth not away” — I Peter 5:1-4.
Each church is referred to as a flock (Acts 20:28). Christ is the Chief

Shepherd, and each pastor is a shepherd who is answerable to Him. The
discourse of the Good Shepherd in John 10 contains much church truth.

LECTURE 4
B. CHRIST IS THE ONE STANDING IN THE MIDST OF THE

CANDLESTICKS:
“And I turned to see the voice that spake with me. And being turned, I saw seven
golden candlesticks; And in the midst of the seven candlesticks one like unto the
Son of man ... The mystery of the seven stars which thou sawest in my right hand,
and the seven golden candlesticks. The seven stars are the angels of the seven
churches: and the seven candlesticks which thou sawest are the seven churches”
— Revelation 1:12,13,20.
Each church is pictured as a candlestick, or a candleholder. A church is not

the Light — it is the light-bearer! This shows the place and purpose of the
Lord’s churches in the world. See: Philippians 2:15,16.

LECTURE 4
JESUS CHRIST
CHIEF
HEAD CORNER BRIDEGROOM
STONE
BODY BUILDING BRIDE

“Body of Christ” “Temple of God” “Bride of Christ”
Service Strength Sanctuary Purity Possession
P J
r W R
u
New e o a
Pastoral d
Evangelistic Testament s r p
g
(Evangelists)
(Pastors &
(Apostles & e s t
teachers) m
prophets) n h u
Separation e
c i r
n
e p e
t
ROYAL
Planting Caring for
LIVELY PRIESTS
new established MARRIAGE
STONES Spiritual
churches churches sacrifices
fitly joined fitly framed fitly arrayed
“GO YE therefore and “KNOW YE not that ye are

“COME YE up hither...”
teach all nations...” the temple of God...”
NEW TESTAMENT BAPTIST

CHURCHES

LECTURE 4
NOTES

LECTURE 4
THE GOVERNMENT OF A NEW TESTAMENT
CHURCH
The doctrine of the Church is the area where Bible-believing Baptists differ so
markedly from all other religious organizations, denominations, etc. In particular,
they part company (Amos 3:3) over:
l The concept of a church.
l The government of a church.
l The ordinances of a church.
l The mission of a church.
The reason for these differences is often a matter of history. Protestant
denominations can be traced back to their mother (Revelation 17:5) — the
apostate system which, over the course of many years departed from the Word of
God. While the Reformation returned men and their “churches” in some
measure back to the Bible, it was incomplete — especially so in the area of church
doctrine. Hence we find many “Catholic hangovers” within the Protestant
movement, such as State-Church alliances, sacramentalism, infant sprinkling,
amillennialism, hierarchical forms of government, ritualism and formalism, and
the universal church theory.
In this study we are concerned with the New Testament plan for the government
of a church. Since a New Testament Church is an organized assembly of
baptized believers, the right kind of organization is essential. By way of contrast,
we shall also consider some of the man-made systems that are imposed upon
people today.
I. UNSCRIPTURAL FORMS OF CHURCH GOVERNMENT

There are three basic kinds of ecclesiastical government in Christendom:
l Autocratic — the rule of one.
l Oligarchic — the rule of few.
l Democratic — the rule of many.
There are also many eclectic styles found across the religious spectrum.
A. AUTOCRACY — The Rule of One.

The Roman Catholic is best described by this classification. In this case the
Pope (calling himself the “Vicar of Christ” and the “visible head of the
Church”) is the all-powerful ruler of the world’s 600 million-plus Catholics.
Implementing his rule on provincial, diocesan, and parish levels is a
hierarchy of officials:

LECTURE 5
Pope
â
Cardinals
â
Archbishops
â
Bishops
â
Priests
â
Archdeacons
â
Deacons
â
Subdeacons
At the bottom of this cumbersome system is the “man in the pew, with
nothing to do; but pray and pay, and ‘do as we say’!”
B. ARISTOCRATIC OLIGARCHY — The Rule of a Class.

This system best describes the Eastern Orthodox style of ecclesiastical
government. In many ways, this system is like that of Roman Catholicism
(minus the Pope, since 869 A.D.). A class of bishops called “Metropolitans”
rules the ‘Church.’
C. EPISCOPALIAN OLIGARCHY — The Rule of a Synod.

The word “episcopacy” comes from the Greek word ¦BÊF6@B@H —
“episcopos,” meaning “overseer,” and translated as “bishop.”
Denominations such as the Anglican (Episcopalian) ‘Church’ are governed
by a system similar to that of Rome, with a Synod of archbishops ruling in
place of a pope.
The Archbishop of Canterbury is the spiritual head of the Anglican
communion (‘Church’) and, within the British Commonwealth, the English
monarch is the titular head. Local synods control dioceses, while the local
clergy runs parishes within a diocese in a similar manner.
D. CONSISTORIAL OLIGARCHY:
The various Lutheran denominations have adopted an episcopacy
modified by the inclusion of laity into its synods and councils.

LECTURE 5
E. PRESBYTERIAN OLIGARCHY — The Rule of a Session.

The word “Presbyterian” comes from the Greek word BD,F$ÛJ,D@H —
“presbuteros” which means “elder.”
This is the system of ecclesiastical government common to most Reformed
and Presbyterian denominations.
1. Each Local Congregation Is Ruled By A SESSION.

The Session is made up of so-called Ruling Elders and Teaching Elders.
This body runs a particular congregation in accordance with the
directives of the Presbytery.
2. The PRESBYTERY Runs The Congregations In A Region Or District.

Its members are elected from the sessions.
3. The SYNOD Rules Over Larger Areas.

These may be statewide or regional synods. Delegates come from the
various Presbyteries.
4. The ASSEMBLY Is The Denominational Level Of The “Church .”

It ultimately controls every congregation in a particular country.
F. ECLECTIC OLIGARCHY:
The word “eclectic” means “taken in part from all kinds,” and is the type of
government adopted by several denominations.
Although primarily an episcopacy, many Methodist denominations
incorporate some congregational input along with the rule of
Superintendents through various Conferences.
II. THE CONGREGATIONAL SYSTEM OF CHURCH

GOVERNMENT
Congregational church government is directly opposed to the forms of rule
mentioned above. This is because it affirms:
l Democracy over Totalitarianism
l Church authority over the Councils of men
It is this style of government that is taught by the New Testament. Consider the
following:
A. EXAMPLES OF CONGREGATIONALISM:
1. The Church Decides All Issues.

“And if he shall neglect to hear them, tell it unto the church: but if he neglect to
hear the church, let him be unto thee as an heathen man and a publican” —
Matthew 18:17.

LECTURE 5
This scripture does not say, “tell it to the synod” — but to the church. It
also declares each New Testament church to be the highest and
ultimate [human] authority in all church matters. If someone will not
“hear the church,” there is no other court of appeal!
That God has given to each church this power is so stated in Matthew
18:18.
2. The Church At Jerusalem Chose Its Bishops — Acts 1:15-26.

See below.
3. The Church At Jerusalem Chose Its Deacons — Acts 6:1-5.

See below.
4. The Church At Antioch Sent Its Missionaries — Acts 13:1-3.

No Mission Board or outside agency was involved in this process.
Note also: Acts 11:22; 14:26,27; 15:22.
5. The Church At Corinth Disciplined Its Members.

See: I Corinthians 5:1-13.
In this case, Paul (an outsider) could “judge” (verse 3), but was
restricted to giving his advice in the matter of church discipline. The
“power” (verse 4b) to discipline resided with the church — “when YE
are gathered together” — verse 4a.
6. Churches Have Been Given A Mechanism For Judging.

The New Testament makes no provision for any outside body (religious
or secular) to rule, override, or otherwise interfere with the
decision-making process of a church.
B. THE IMPLICATIONS OF CONGREGATIONALISM:
1. The Governmental Power Resides Within The Membership.

Executive power is in the hands of the “men and brethren.”
2. The Majority Of Members Have The Right Of Rule.

The will of the majority having been expressed, it becomes the minority
to submit to the decision as unto the will of God.
3. The Decision Of A Church Is Final.

There is no higher authority, no court of appeal, no other council.
4. The Power Of A Church Cannot Be Delegated.

No church can properly empower a man or body of men to do anything
which would impair its autonomy.

LECTURE 5
III. SCRIPTURAL CHURCH GOVERNMENT DEFINED

There are scriptural limitations placed upon pure Congregationalism. While the
congregational system is the scriptural pattern for church government, it must be
qualified. Otherwise, problems can arise.
The greatest downfall with unqualified congregationalism is the failure to
recognize the scriptural place and authority of pastors. Far too often, a pastor is
regarded as a mere employee of the church — his only responsibilities being in
spiritual areas, and his only duty being to follow the dictates of some board within
the church.
Another problem with unqualified congregationalism is the failure to allow Christ
to be the Head of the church — Ephesians 5:23,24; Colossians 1:18. A church
can only act administratively — i.e., it cannot make rules; it can only execute the
laws of Christ.
A careful study of the New Testament practice of selecting men for church office
shows that while the congregation actually chose the men concerned, there was
also strong pastoral leadership and direction given as to whom they could
choose.
A. THE ELECTION OF A BISHOP — Acts 1:15-26.

This is the first record of a church business meeting in the New Testament. It
gives much instruction about the conduct of such meetings.
1. Church Business Meetings Are Called To Fulfill God’s Word.

Acts 1:16 — “...this scripture must needs have been fulfilled...”
Such meetings should only be called to enable a church to fulfill its

scriptural mandate — primarily that of accomplishing the Great
Commission. This is the executive function of a church. It is not
legislative.
2. Church Business Meetings Are Called By The Pastors.

Acts 1:15 — “And in those days Peter stood up...”
We know from John 21:15-17 that Peter became the second pastor of
the church at Jerusalem. He was the presiding pastor in a group of ten
other men who served as bishops.
3. Church Business Meetings Are Directed By The Pastor.

In Acts 1:22, Peter clearly set forth the necessary qualifications of any
man chosen to take the bishopric occupied by Judas. He did not tell the
church whom to vote for, but he certainly told them what to vote for.
This is pastoral leadership.
4. Church Business Meetings Are Orderly.

The fact that “...THEY appointed two...” — Acts 1:23 indicates there
were two men suitably qualified for the office, and their names were put
forth for consideration by the church.

LECTURE 5
5. Church Business Meetings Are Prayer Meetings.

Acts 1:24 — “And THEY prayed...”
It is prayer that makes a Baptist Church business meeting unique. If the

decisions of a church are ratified in Heaven (Matthew 18:18), then it is
prayer that ensures that the church’s will is God’s will. If church
members personally seek the will of God in a given matter through
prayer, searching the scriptures, and hearkening to godly counsel, then
the collective vote at a business meeting ought to be unanimous!
When a church (or its membership) neglects to seek the will of God, the
whole concept of scriptural church government can easily break down.
Immature or worldly members would likely exert undue influence in
church decisions.
6. Church Business Meetings Are Pure Democracy.

Acts 1:26 — “And THEY gave forth their lots...”
Every member present had the opportunity to cast his lot to decide the
issue. The majority decision was immediately accepted as the will
of God.
B. THE ELECTION OF DEACONS — Acts 6:1-7.
1. Church Business Meetings Are Called To Fulfill God’s Word.

Acts 6:2 — “...it is not reason that we should leave the Word of God, and serve
tables.”
Acts 6:4 — “But we will give ourselves continually to prayer, and to the ministry
of the word.”
2. Church Business Meetings Are Called By The Pastors.

Acts 6:2 — “Then the twelve called the multitude...”
By this time the church at Jerusalem had grown to many thousands of

members. Each of the apostles were “bishops” (Acts 1:20d) and
involved in its leadership.
3. Church Business Meetings Are Directed By The Pastor.

Acts 6:3 — “Wherefore, brethren, look ye out among you seven men of honest
report, full of the Holy Ghost and wisdom, whom we may appoint over this
business.”
The pastors did not tell the multitude who to vote for, but they certainly
instructed them as to what to vote for. This is pastoral leadership.
4. Church Business Meetings Are Pure Democracy.

Acts 6:5 — “...and THEY chose...”
The entire church membership elected their deacons.

LECTURE 5
SCRIPTURAL CHURCH GOVERNMENT is: “The

congregational administration of Christ’s laws by
the Church acting under pastoral leadership.”
IV. THE RAMIFICATIONS OF SCRIPTURAL CHURCH

GOVERNMENT
The above definition of church government means a New Testament Church is
autonomous. This word (Grk. "ÛJÒH, autos — self; <Ò:@H, nomos — law) means
“self governing.”
Implicit in this word is independency (i.e., no other authority) and sovereignty
(i.e., no higher authority.) When we say a Baptist church is autonomous, we
mean it is independent of all others and acknowledges no higher authority under
Christ than itself.
A. PROOFS OF INDEPENDENCY:
There are a number of scriptural reasons why Baptist churches should be
independent Baptist churches:
1. The Absence Of Example.

There is not one example in the New Testament of any church, council,
hierarchy, board, convention, fellowship, man, or anything else
“running” the affairs of another church.
2. The Nature Of A Church.

The very definition of a New Testament church calls for independency.
True churches are local churches; there is no such thing as “THE
Church.”
If it was the Lord’s intention that churches have a centralized hierarchy,
the universal (Catholic) model would be ideal.
3. The Headship Of Christ.

The fact that each church is to be directly responsible to the Lord Jesus
Christ leaves no room for any other agency or human machination.
Anything which comes between a child of God and his Saviour is sin —
so too with churches.
4. The Highest Authority.

Matthew 18:17 — “...tell it to the church: but if he neglect to hear the church, let
him be unto thee as an heathen man and a publican.”
This scripture teaches independency, because no other authority

beyond the church is mentioned.

LECTURE 5
5. The Apostolic Inability To Govern.

See: Acts 1:15-26; 6:1-7; I Corinthians 5:3-5.
Apostolic authority exists today in the “words and commandments of
the apostles” (II Peter 3:2; Jude 17; Ephesians 3:3-5) — i.e., the New
Testament, the foundation of every Baptist church (Ephesians 2:20).
However, even the apostles could not, in and of themselves, direct the
affairs of churches. In Acts 1 and 6 the apostles did not select men by
their own authority — the church decided; and in I Corinthians 5, the
apostle Paul could only judge and advise the church at Corinth in the
matter of discipline.
6. The Council At Jerusalem — Acts 15:1-35.

This passage gives the account of a meeting between representatives of
the church at Antioch and the church at Jerusalem over the issue of
false doctrine. In studying this, note the following:
a. The CHURCH (at Antioch) sent Paul, Barnabas, and others to
Jerusalem.
i. Verse 2 — “...they determined...”
ii. Verse 3 — “...by the church...”
Great man though he was, even Paul was subject to his home
church.
b. The CHURCH (at Jerusalem) received them.
i. Verse 4 — “...received of the church...”
ii. Verse 12 — “...all the multitude...”
iii. Verse 22 — “...with the whole church...”
“The presence of the apostles is a circumstance which cannot be
duplicated today. These men are gone, and their authority has
been transmitted in scripture for our use — however, it is of
significance to note that the apostles did not hold a solemn and
restricted conclave of their own to emerge later with an ex-cathedra
pronouncement.” (1)
c. The church at Jerusalem did not impose its will upon the church at
Antioch.
Acts 15:19 — “...we trouble not them...”
All they did was write and ask the Gentile believers to show
deference to the Jews because of their customs.
1 Good, K. H. God’s Blueprint for a Church. pg. 69.

LECTURE 5
7. The Handling Of Monetary Gifts.

I Corinthians 16:3,4 — “And when I come, whomsoever YE shall approve by
your letters, THEM WILL I SEND to bring your liberality unto Jerusalem. And if it
be meet that I go also, they shall go with me.”
The apostle Paul did not expect the church at Corinth to simply hand
over their offerings to him. He was not a centralized “clearinghouse.”
The early churches sent their own men with the money they had raised.
Furthermore, the funds that Paul administered at the point of their
intended purpose (II Corinthians 8:19) were also fully accounted for by
him (II Corinthians 8:20,21).
8. The Seven Churches Of Asia — Revelation 2 & 3.

The Lord addressed Himself (through John) to the angel (messenger)
of each individual church, not to some central body or ecclesiastical
authority — or even to just one of the churches represented for it to pass
the messages on to the others.
B. THE BENEFITS OF INDEPENDENCY:

Independency is a wonderful doctrine with four outstanding practical
benefits:
1. It Maintains The Headship Of Christ.

Christ can truly be Head over a church when no human organization is
present to interpose.
2. It Upholds True Liberty.

This is because there is no imposition of an alien will upon a church or
the hearts and lives of God’s people.
When churches become entangled with things such as coöperative
budgets (“send your money to denominational headquarters and we’ll
divide it up for you”), then the decisions of denominational officials,
committees, or councils take the place of church decisions. A church
will soon finds itself financially supporting programs, seminaries, or
missionaries it may not personally endorse, and certainly deprives itself
of any leading from the Lord.
3. It Constitutes A Bulwark Against Wholesale Apostasy.

One church may depart from the faith, but because of its independency
no other churches are necessarily affected (or branded). When Baptist
churches place themselves in a denominational barrel, history
demonstrates the effects of one “rotten apple.”
4. It Permits Broad Fellowship Between Churches.

Most Baptist churches will have differences in emphasis and how they
practice the faith. They are not clones. Being independent enables a
church to fellowship with another church when others will not. The

LECTURE 5
decisions of one church do not (cannot) affect the actions of another

church. Churches are free to go about the Lord’s work with their own
discretion — bound only by the dictates of scripture.
C. THE LIMITATIONS OF INDEPENDENCY:

With privilege comes responsibility — Luke 12:48b. Being an independent
Baptist church is a wonderful blessing, but such liberty does not grant an
open license to do as it pleases. The independency of a New Testament
church is limited by:
1. The Word Of God.

A church is executive, not legislative. It is to interpret the laws of Christ
only — and that for itself, not for others.
2. The Great Commission.

A church cannot go outside the terms of Christ’s commission to His
churches to evangelize, baptize, and stabilize. It is not to become a
business or a political organization.
3. The Law Of The Land.

In its conducting of day to day business, a church must not be a law-
breaker. The one and only exception is when the law of the land
violates a higher law — the law of God, Acts 5:29b.
4. The Personal Rights Of Its Members.

A church can only exercise authority over its members in spiritual
matters. It cannot interfere with their personal rights in any way, except
where the actions of a member are inconsistent with the position as a
member, in which case the church may exercise its disciplinary
function.
5. The Teaching Of Interdependency.

Being independent does not mean a church is to be “isolationist.” As
noted below, there are scriptural grounds for churches to work together
for the cause of Christ — without giving up their autonomy.
D. EXAMPLES OF INTERDEPENDENCY:
1. Churches Exchange Letters.

Acts 18:27 — “And when he was disposed to pass into Achaia, the brethren
wrote, exhorting the disciples to receive him: who, when he was come, helped
them much which had believed through grace.”
I Corinthians 16:3 — “And when I come, whomsoever ye shall approve by your
letters, them will I send to bring your liberality unto Jerusalem.”
II Corinthians 3:1 — “Do we begin again to commend ourselves? or need we, as
some others, epistles of commendation to you, or letters of commendation from
you?”

LECTURE 5
Membership is transferred from one church to another on the basis of

“commendation” — Acts 9:26-28 — by means of letters between
churches of like faith and order.
The sending and receiving of letters implies the recognition of a sister
church as one of like faith (doctrine) and order (practice), which is why
Baptist churches must baptize into membership those who come from
other non-Baptist ‘churches.’
2. Churches Fellowship.
I Corinthians 16:1,19 — “Now concerning the collection for the saints, as I have
given order to the CHURCHES of Galatia, even so do ye ... The CHURCHES of
Asia salute you.”
Galatians 1:2,22 — “...unto the CHURCHES of Galatia ... And was unknown by
face unto the CHURCHES of Judæa which were in Christ.”
Revelation 1:4,11 — “John to the seven CHURCHES which are in Asia ... What
thou seest, write in a book, and send it unto the seven CHURCHES which are in
Asia.”
These passages indicate there was some form of recognition and

fellowship between various churches, on a regional basis at least.
(These churches were willing to be associated in reference, showing
there was a common bond between them.)
3. Churches Support Evangelists.

The apostle Paul was sent to the regions beyond by the church at
Antioch — Acts 13:1,3. However, those churches he established also
assisted him financially — see: II Corinthians 8:1-4; Philippians
4:10-16.
Note also that Titus was “chosen of the churches” to assist Paul with the
administration of funds raised — II Corinthians 8:19.
4. Churches Aid Other Churches.

Financial aid was sent to the struggling church at Jerusalem from
several churches — Romans 15:25,26; I Corinthians 16:1-3.
Note: This financial assistance was a gift, not a loan. Loans are of
necessity binding upon churches, and replace Bible charity
with contracts.
5. Churches May Advise Other Churches.

In Acts 15, the church at Antioch sought the advice of the church at
Jerusalem over some doctrinal issues. It is acceptable for a church to do
this, and in some cases advisable. However, any advice given is not
obligatory.

LECTURE 5
NOTES

LECTURE 5
THE OFFICERS OF A CHURCH
In contrast to the numerous man-made ecclesiastical systems (with their

hierarchies of officials), there are only two scriptural offices within each New
Testament Baptist church:
Philippians 1:1 — “Paul and Timotheus, the servants of Jesus Christ, to all the
saints in Christ Jesus which are AT Philippi, with the bishops and deacons.”
The New Testament sets forth the nature, qualifications, and duties of these
offices.
I. THE PASTOR
A New Testament church is an organized body of baptized believers. According to
Titus 1:5, the one thing that is most essential for order is leadership, and this
comes through the pastorate.
“For this cause left I thee in Crete, that thou shouldest set in ORDER the things that are
wanting, and ordain ELDERS in every city, as I had appointed thee.”
A. SCRIPTURAL TERMS FOR THE PASTOR:

Three words are used in the New Testament for this one office — “bishop,”
“elder,” and “pastor.” A comparison of Titus 1:5 and 7; I Peter 5:1,2 and 4;
and Acts 20:17 and 28 shows these terms are used interchangeably for the
same office, and yet separately elucidate the different aspects of this office.
The following chart sets this out:
BISHOP ¦BÊF6@B@H Overseer DUTY of Office

episcopos
ELDER BD,F$ßJ,D@H Ruler DIGNITY of Office

presbuteros
B@4:º<
PASTOR Shepherd DESIGN of Office
poimen
Baptists generally use the term pastor because of the way the other words
have been generally misused throughout Christendom.
B. THE PURPOSE OF THE PASTOR:

Pastors are God’s caretakers (or overseers) of the Lord’s church. As head
over every church, Jesus Christ is the Chief Pastor — I Peter 2:25; 5:4.
Under His direction and authority, pastors serve as shepherds over their
flock.

LECTURE 6
Pastors and teachers are given to churches as a gift from the Lord. Christ’s
purpose through them is to bring the members to spiritual maturity and
unity — Ephesians 4:11-16.
God calls men into the ministry. A church recognizes God’s call and
ordains (appoints, chooses, elects) them, and the Holy Spirit sets them into
their particular ministry — see: Acts 13:1-4.
C. THE QUALIFICATIONS OF THE PASTOR:

There are 22 spiritual qualifications required of a pastor listed in the New
Testament. These are found in I Timothy 3:1-7 and Titus 1:6-9.
1. A Pastor Must Be Blameless.

He is to be without censure or rebuke in his conduct. He is to give “no
offense in any thing, that the ministry be not blamed” (II Corinthians
6:3,4). The qualification as stated in Titus connects this requirement
with stewardship — thereby affirming he is to be a faithful man (II
Corinthians 4:1,2).
2. A Pastor Must Be The Husband Of One Wife.

A man’s marriage is a measure of his maturity, the quality most implied
by the term “elder.” A pastor cannot have been divorced and/or
remarried.
3. A Pastor Must Be Vigilant.

He is to “be on alert, on guard;” to constantly be watching over the
Lord’s flock.
4. A Pastor Must Be Sober.

The wider definition of the word “sober” means “not allowing external
or irrational things to control.” A pastor must be balanced and
controlled in his emotional makeup. His decisions and actions cannot
be driven, controlled, or directed by his emotions, feelings, passion, etc.
He is to be serious-minded because he is involved in serious work!
5. A Pastor Must Be Of Good Behavior.

This has to do with his conduct in two areas:
a. In his personal conduct as a man of God, a pastor should be a
gentleman in the finest sense of the word — in his appearance, his
manners, and his speech (I Thessalonians 2:10; II Thessalonians
3:7).
b. In his ecclesiastical conduct in the church (I Timothy 3:14,15), a
pastor must know how to lead his flock in a well behaved, well
ordered way.

LECTURE 6
6. A Pastor Must Be Given To Hospitality.

This is the natural outflow of brotherly love (Hebrews 13:1,2) and
means a practical open-heartedness. A pastor must delight in actively
seeking every opportunity to be a blessing to others.
7. A Pastor Must Be Apt To Teach.

He must have an ability to communicate the truth of God’s Word in a
way that feeds and nourishes the flock and perfects the saints. A
pastor’s teaching should be:
l Authoritative — I Timothy 4:11; Titus 2:15.
l Affirmative — I Timothy 6:2g.
l Apperceptive (appropriate) — II Timothy 2:25.
8. A Pastor Must Not Be Given To Wine.
He must be a total abstainer from all alcoholic beverages — not only to
obey the clear commands of God’s Word (Proverbs 20:1; 23:29-35;
etc.), but also to set a godly example to others and to be careful that his
judgment and discernment are not impaired.
Note: The Greek word translated “wine” in the New Testament

(@Ã<@H) is generic, meaning it can pertain to either fermented or
unfermented grape juice. We know that the ‘wine’ referred to in
I Timothy 3:3 is fermented grape juice because, 51 verses later,
Paul encouraged Timothy to use a little wine (unfermented) for
his stomach ailment (I Timothy 5:23).
9. A Pastor Must Not Be A Striker.

This word refers to a physical attack, “to smite.” A pastor must never
resort to violence (physical or verbal), but always conduct himself with
mildness and restraint (II Timothy 2:24,25).
10. A Pastor Must Not Be Greedy Of Filthy Lucre.

This has to do with ill-gotten gain. Elders must not use their position as
a means of personal enrichment. They should be absolutely
trustworthy in the area of finances, both in fact and in appearance.
11. A Pastor Must Be Patient.

He must be willing to allow God to do His work in His time. The
pastoral ministry is a long-term maturing proposition (James 5:7,10; II
Timothy 2:24-26). He is to be patient toward all men — saved and lost
(I Thessalonians 5:14). The qualification as listed in Titus expresses it as
being “not soon angry.” He cannot be a harsh or arrogant man.
12. A Pastor Must Not Be A Brawler.

The word means quarrelsome. A pastor who is always looking for a
fight will most certainly get one! As a master, he must let the Lord
control his tongue (James 3:1,2,8-10). Even when he does battle for

LECTURE 6
the truth, a pastor must not resort to personal attacks and verbal abuse
(Titus 1:9b).
13. A Pastor Must Not Be A Covetous Man.

Pastors must exhibit contentment rather than covetousness
(Philippians 4:11; I Timothy 6:8; Hebrews 13:5). Having forsaken
much for the sake of the ministry (Matthew 19:29), there can be many
temptations in this area — especially when visiting in the homes of
members (Deuteronomy 5:41. Also: Acts 20:33).
14. A Pastor Must Be One That Rules His Household Well.

There are two aspects to this particular qualification:
a. The way in which a pastor rules his house — having a family that is
“with him” (Joshua 24:15), a wife that is submitted to his loving
leadership (Ephesians 5:22-33), and children that are being raised
to be godly (Ephesians 6:4; Proverbs 22:6).
b. The way in which his children behave — a pastor’s children can
“make or break” his ministry. They are the product, and usually the
true indicator, of the man’s home.
15. A Pastor Must Not Be A Novice.

He should not be a new convert. According to I Timothy 4:12, this
requirement is not directly related to a man’s physical age — rather it
demands a pastor be an “example of the believer.” The word “elder”
itself presupposes age and maturity.
16. A Pastor Must Be Of Good Report Around The Lost.

This has to do with a pastor’s reputation outside of the church. He may
be despised for his faith and doctrine, but he must be respected for his
integrity, honesty, and testimony before the business world, employers
and co-workers, and neighbors.
17. A Pastor Must Not Be Self-willed.

A man who is self-opinionated, self-serving, and self-loving will not
make a good pastor. He cannot have a “my way or the highway” spirit.
18. A Pastor Must Be A Lover Of Good Men.

This qualification has to do with the company a pastor keeps. Aside
from his pastoral duties, an elder should associate with other godly men
(Proverbs 2:20), and be known to do so.
19. A Pastor Must Be Just.

This means “equitable.” A pastor will be called upon to exercise his
judgment in many matters involving his ministry and his people.
20. A Pastor Must Be Holy.

He must be a man of God — not just in name, but in reality. His lifestyle
must match his preaching and his professed beliefs, for holiness is

LECTURE 6
God’s “attribute of attributes.” His mere presence ought to quell bad

language, corrupt speech, and bad habits.
21. A Pastor Must Be Temperate.

This comes from a word that signifies ‘strength,’ and denotes one who
has power or control over his appetites and affections.
22. A Pastor Must Be Sound In Doctrine.

Obviously, a pastor must be well studied. He cannot give to others
what he doesn’t have. He must be skillful in using the Word of God to
good effect in the lives of people. He must be able to effectively
contend for the faith.
Note: Women cannot serve as pastors because they are forbidden to

teach (which is what pastors do, Ephesians 4:11h) and they are
forbidden to exercise authority over men (which is what pastors
do, Hebrews 13:17). See: I Timothy 2:12; I Corinthians
14:34,35.
D. THE DUTIES OF THE PASTOR:

This is a three-fold responsibility. A pastor is to:
1. LEAD — the work of an ELDER.

Pastors are to rule and exercise their God-given authority — see:
I Thessalonians 5:12; I Timothy 3:4,5; 5:17; Hebrews 13:7,17,24.
There are two ways in which a pastor should lead:
a. By Example.
“Neither as being lords over God’s heritage, but being ENSAMPLES to the
flock” — I Peter 5:3b.
Wise pastors will seek to follow the Chief Shepherd. God’s people
will gladly follow a man they can see is following Christ.
b. By Taking the Oversight.
“Feed the flock of God which is among you, TAKING THE OVERSIGHT
THEREOF, not by constraint, but willingly; not for filthy lucre, but of a ready
mind” — I Peter 5:2.
A pastor must exercise his leadership. No pastor can lead just

because he is a pastor — he must take charge. Strong leadership
results in a strong church; whereas weak-kneed, timid, vacillating
pastors can only produce a weak church.
Pastors must not be dictators — I Peter 5:3a; Matthew 20:26-28. Their
authority is delegated authority, not absolute authority. Nevertheless,
they need to provide clear leadership (direction) for every ministry of
the church and in every decision facing a church.

LECTURE 6
2. FEED — the work of a SHEPHERD.

“Take heed therefore unto yourselves, and to all the flock, over the which the
Holy Ghost hath made you overseers, to FEED THE CHURCH OF GOD, which
he hath purchased with his own blood” — Acts 20:28.
The Lord has commissioned the pastor to:

a. Give himself to the ministry of the Word — Acts 6:4; I Timothy
4:15,16.
b. Study the Word — II Timothy 2:15.
c. Feed the church — John 21:15-17; Acts 20:28; I Peter 5:2a.
d. Hold fast the faithful Word — Titus 1:9.
e. Preach the Word — II Timothy 4:2.
f. Speak the Word of God — Hebrews 13:7.
g. Labor in Word and Doctrine — I Timothy 5:17.
h. Admonish, remind, exhort, & rebuke — I Thessalonians 5:12;
I Timothy 4:6; Titus 2:15.
i. Train other preachers in the Word — II Timothy 2:2.
j. Live out the Word of God in his life — Titus 2:7.
k. Do the work of an evangelist — II Timothy 4:5.
A pastor is also referred to as a “teacher” in Ephesians 4:11. He is to be

“apt to teach” — I Timothy 3:2.
3. HEED — the work of a BISHOP.

Pastors are the “protective umbrella” under which a church is kept safe
from danger. A pastor needs to be vigilant in watching out for Satan’s
attacks upon individual members, internal strife within the church, and
false teachers.
He must:
a. Take heed of himself — Acts 20:28.
b. Take heed of the whole church — Acts 20:28.
c. Watch for religious wolves — Acts 20:29.
d. Watch for schismatics and heretics — Acts 20:30.
e. Watch for the souls of his people — Hebrews 13:17.
f. Stop the mouths of the unruly and vain talkers — Titus 1:10,11.
g. Pray for and visit the sick — James 5:14.

LECTURE 6
E. A CHURCH’S RESPONSIBILITY TO ITS PASTORS:
1. To Submit To Their Leadership.

“OBEY them that have the rule over you, and SUBMIT yourselves: for they
watch for your souls, as they that must give account, that they may do it with joy,
and not with grief: for that is unprofitable for you” — Hebrews 13:17.
“And we beseech you, brethren, to know them which labour among you, and
are OVER YOU in the Lord, and admonish you; And to esteem them very highly
in love for their work’s sake” — I Thessalonians 5:12,13.
a. The Bible is not referring to passive submission — the kind that sits
back and lets the pastor do everything.
b. The Bible is not referring to blind submission. According to
Hebrews 13:7c, church members are to obey and submit to the
leadership of their pastors only so long as:
i. Their doctrine is sound — “whose faith follow.”
ii. Their lifestyle is scriptural — “considering the end of their
conversation.”
c. Scripture calls for active submission — similar to that of marriage,
where the wife is instructed to be in subjection to her own husband.
2. To Pray For Them.

“Remember them which have the rule over you” — Hebrews 13:7a.
3. To Provide For Their Needs.

It is scriptural for a church to support its pastors, and support them well.
“Do ye not know that they which minister about holy things live of the things of
the temple? and they which wait at the altar are partakers with the altar? Even
so hath the Lord ordained that they which preach the gospel should live of the
gospel” — I Corinthians 9:13,14.
“Let the elders that rule well be counted worthy of double honour, especially
they who labour in the word and doctrine. For the scripture saith, Thou shalt not
muzzle the ox that treadeth out the corn. And, The labourer is worthy of his
reward” — I Timothy 5:17,18.
4. To Honor And Respect Them.

See: I Thessalonians 5:13.
F. THE PLURALITY OF PASTORS:

There is much Biblical evidence for a plurality of elders or pastors within a
church. For example:
Acts 13:1 — “Now there were in the church that was at Antioch [singular] certain
prophets and teachers [plural]...”
Acts 14:23 — “And when they had ordained them elders [plural] in every church,
and had prayed with fasting, they commended them to the Lord, on whom they
believed.”

LECTURE 6
Acts 15:2-6 — “When therefore Paul and Barnabas had no small dissension and
disputation with them, they determined that Paul and Barnabas, and certain other of
them, should go up to Jerusalem unto the apostles and elders [plural] about this
question ... And when they were come to Jerusalem, they were received of the
church [singular], and of the apostles and elders [plural], and they declared all
things that God had done with them ... And the apostles and elders [plural] came
together for to consider of this matter.”
Acts 20:17 — “And from Miletus he sent to Ephesus, and called the elders [plural] of
the church [singular].”
Titus 1:5 — “For this cause left I thee in Crete, that thou shouldest set in order the
things that are wanting, and ordain elders [plural] in every city, as I had appointed
thee.”
James 5:14 — “Is any sick among you? let him call for the elders [plural] of the
church [singular]; and let them pray over him...”
Hebrews 13:24 — “Salute all them [plural] that have the rule over you, and all the
saints.”
See also: Philippians 1:1; Acts 15:22,23; 16:4; 21:17,18;

I Thessalonians 5:12,13; Hebrews 13:7,17.
While a Baptist church is not obligated to have more than one pastor, it is
nonetheless very scriptural to have more than one pastor — if that is what
the Lord gives it.
1. Teamwork In Ministry Is A Biblical Principle.

A plurality of pastors should not be thought of as being unusual. New
Testament evangelists also utilized the concept of teamwork — no one
worked alone. For example:
l In instituting the principles and practice of New Testament
evangelism, Christ sent preachers out “two and two” (Luke
10:1).
l When Peter went to Cæsarea he was accompanied by other
men from the church at Joppa — Acts 10:23.
l Barnabas and Saul worked together on their evangelistic tour
into present-day Turkey — Acts 13:2-5.
l Barnabas and John Mark became a team and took the Gospel
to Cyprus — Acts 15:39c.
l Paul and Silas worked together on an evangelistic journey that
took them into Europe — Acts 15:39,40&c.
l On this mission, Paul added men such as Timothy and Erastus
to his team — Acts 16:1-3; 19:22.
l The only time Paul ever worked alone was in Athens, when he
could not wait for his companions to arrive — Acts 17:16.
l Although Paul is always the “one in the Bible spotlight,” he
himself acknowledged his many faithful co-workers whom he
called fellowhelpers (II Corinthians 8:23), fellowsoldiers
(Philippians 2:25; Philemon 2), fellowlaborers (Philippians

LECTURE 6
4:3; I Thessalonians 3:2; Philemon 1,24), fellowservants

(Colossians 1:7; 4:7), and fellowworkers (Colossians 4:11).
Plurality is a fact in the work of the Lord. The wisdom in a properly
functioning team ministry is twofold. In the first place, God says it is
better (Ecclesiastes 4:9,10); and in the second place, it provides for an
accountability that is so necessary for those in leadership.
2. The Presiding Elder.

The New Testament also addresses the question of solidarity. Coupled
with the clear teaching of plurality is the equally clear teaching of
leadership within the pastorate itself.
Plurality does not mean committee, collegiate, or consensus rule in the
sense that “no one is in charge.” That would be a recipe for disaster.
Without a doubt, “if the trumpet give an uncertain sound, who shall
prepare himself to the battle?” — I Corinthians 14:8.
The evidence from the Word of God is that when there were a number
of pastors over a church, there was always one ‘presiding’ pastor.
a. This is seen in the leadership of the church at Jerusalem in the ten
days after Christ’s ascension — Acts 1:15-17,20-23. Although all
the apostles were serving as elders (bishops) at this point in time, it
is Peter who presided over and directed the first recorded business
meeting of that church to elect a bishop (pastor). Why not
Nathaniel? Why not James? Why not Matthew? They were all
equally apostles, and as far as we know they were all equally elders.
The simple answer is that the leadership of that church had to speak
with one voice.
b. In the process of time, James (the half-brother of Jesus Christ)
became the presiding elder among the many pastors ruling the
Jerusalem church — Acts 21:18,19; Galatians 2:9.
On the pressing doctrinal question confronting that church, every
one had their say — but it was James who drew the matter to a
conclusion, and who formulated the response (Acts 15:13-22).
c. God gives His vision to the team leader — Acts 16:9,10. Although
not specifically related to the pastorate, we nonetheless can see
how God directed this evangelistic team through the leadership of
one man. This does not imply that Silas was any less-called or any
less-qualified than Paul. In fact, Silas was one of the chief men
(elders) of the church at Jerusalem (Acts 15:22) and an effective
preacher (Acts 15:32) long before his traveling to Antioch and later
teaming up with Paul (Acts 15:40).
As with any team, there must be solidarity and unity. When the Lord
Jesus Christ in His love and wisdom gives one of His churches two or
more pastors, He establishes a ministry through them that is directed to
the flock and directed by Him. These pastors will then work together to
edify the church and please the Chief Shepherd.

LECTURE 6
II. THE DEACON
A. THE MEANING OF THE WORD “DEACON:”

The word comes from the Greek *46@<@H — “diakonos,” meaning
servant or minister. (Therefore, the Lord Jesus Christ is also the “Chief
Deacon” — Matthew 20:28.)
B. THE RÔLE OF THE DEACON:

The pastor is the leader of the church; the deacon is the servant of the
church. The pastor ministers in spiritual things — the deacon ministers in
temporal things.
How often these rôles are reversed! The common practice of many Baptist
churches is that the deacons are the perpetual operators of the church,
controlling the business, the finances — and the pastor! This is patently
unscriptural.
Note: It is generally accepted that the seven men chosen in Acts 6 were
deacons because they were to serve (Grk. — *4"6@<,4<) tables.
C. THE QUALIFICATIONS OF THE DEACON:

I Timothy 3:8-13 gives eight qualifications of a deacon. As with the bishop,
these are all spiritual preconditions. A deacon must:
1. Be Grave — verse 8.
The term means “serious, devout, honorable, or dignified.” A deacon
must behave in a mature and tactful way.
2. Be Not Doubletongued — verse 8.

A deacon must be a man of utmost integrity — never speaking one way
to some, and another way to others.
3. Be Not Given To Much Wine — verse 8.

This does not imply that a deacon can imbibe a “little wine,” but that he
must not come under its influence at all. The two words “much wine”
could be paraphrased as “drunkenness.”
4. Be Not Greedy Of Filthy Lucre — verse 8.

A servant’s attitude is to be “How may I meet the needs of others?”
rather than “How can I get others to meet my needs?” Deacons often
deal with the “daily ministrations” (Acts 6:1), which can involve
money.
5. Hold The Faith In Pure Conscience — verse 9.

a. The mysteries refer to the doctrines of the Word of God, especially
salvation — Romans 16:25,26; Ephesians 3:8-10; 5:32; 6:19;

LECTURE 6
Colossians 1:26,27; 4:3; I Timothy 3;16. A deacon should be well

grounded in the faith.
b. A pure conscience would mean to have no doubts about how the
Word of God is to be applied to life situations — see: I Corinthians
10:25-28.
See also: I Timothy 1:5,19; Hebrews 13:18; I Peter 3:16.
6. Be Blameless — verse 10.

This is not a passive qualification. Before a man is chosen for the office
of deacon, his servant’s heart should be proven (tested).
7. Be The Husband Of One Wife — verse 12.

Both pastors and deacons must not be divorcees.
8. Rule His House Well — verse 12.

As a deacon exercises loving leadership in his home (Ephesians
5:25-28; 6:4), his wife must be submissive to him (Ephesians 5:22-24),
and his children should be well disciplined and respectful (Ephesians
6:1,2).
If Acts 6 refers to the first election of deacons (which it does), then verse 3
gives three further qualifications.
9. Of Honest Report.
This refers to the man’s public testimony as to his character — Proverbs
11:3a; 20:7a; II Corinthians 8:21; I Peter 2:12.
10. Full Of The Holy Ghost.

Deacons must be Spirit-filled individuals (Ephesians 5:18). This means
they are spiritual — controlled by the Holy Spirit, and not by the flesh or
the world.
11. Full Of Wisdom.

The situation in Acts 6 called for wisdom. Deacons work with people
and situations all the time, therefore they need that quality — Psalm
111:10; Proverbs 2:6; etc.
There are also four qualifications for the wife of a deacon given in I Timothy
3:11. A deacon’s wife must:
l Be grave — see above.
l Not be a slanderer (diabolos) — II Thessalonians 3:11; I
Timothy 5:13,14; I Peter 4:15; Proverbs 16:27,28; 18:8;
20:19; 26:20-22; Psalm 101:5; Leviticus 19:16a.
l Be sober — see above.
l Be faithful in all things — to the Lord and to His church.
See: Titus 2:3-5.

LECTURE 6
D. THE SELECTION OF DEACONS:

An examination of Acts 6:1-7 teaches the following:
1. Deacons Are To Be Elected Only When Required.

According to verse 2 there was a definite need for men to serve tables,
thus relieving the pastors of this duty. Churches should not have
deacons just for the sake of having them.
2. Deacons Are To Be Elected Only When Called For By The Pastors.

It was the pastorate that decided to call for deacons in verse 3 — not the
church. A wise pastor will know when he needs help.
3. Deacons Are To Be Elected With Consideration Of Qualification.

They are not chosen because of their affluence or influence. The
qualifications listed above are spiritual.
4. Deacons Are To Be Elected From Within The Church Membership.

See: verse 3. It is not a professional job.
5. Deacons Are To Be Elected By The Church.

See: verse 5.
The pastors exercised their leadership by directing the church to choose
deacons and by stating the required qualifications — but it was the
church that did the choosing.
6. Deacons Are To Be Under The Direction Of The Pastors.

See: verse 3 — “...whom WE may appoint...”
Deacons have no oversight authority inherent in their office, except
that which may be delegated to them by the pastors.
7. Deacons Are To Be Proved.

See: I Timothy 3:10.
A man elected as a deacon needs to have given evidence of his
suitability first, or at least initially serve in a probationary fashion.

LECTURE 6
III. THE EVANGELIST

The Evangelist is not a Church officer, but is included here for the sake of
comparison and contrast.
When the Lord Jesus Christ ascended to the right hand of the Father, He further
prepared His churches to fulfill the task of world evangelization He had
commissioned them to do — Matthew 28:18-20; Mark 16:15; etc.
l He sent the Holy Ghost to empower His churches — Luke 24:49.
l He gave gifted men to equip His churches — Ephesians 4:7-16.
Two of these gifted men — the apostles and prophets — were temporary. They
essentially provided the foundation for the New Testament Church, the New
Testament scriptures (see: Ephesians 2:20; 3:5; II Peter 3:2; Jude 17; Romans
16:25,26; etc.).
The other two — evangelists and pastors & teachers — are abiding gifts. They
provide for the multiplication and edification of the Lord’s churches. The office of
pastor has been covered in great detail above. The question here is: “What is an
evangelist?”
A. WHAT AN EVANGELIST IS NOT:
1. An Evangelist is not someone who holds citywide meetings in a large

stadium.
2. An Evangelist is not an itinerant preacher who conducts four- or
seven-day “revivals” at Baptist churches.
While there is nothing wrong or unscriptural about these kinds of activities

(provided they do not use compromising methods or a compromised
message), these concepts of an evangelist are largely the by-product of the
“Great Awakenings” and other religious movements in North American
history.
B. WHAT AN EVANGELIST IS:

In contrast with the office of pastor, there is very little said in the Bible about
the evangelist. That usually means there is some leeway in what an
evangelist does (as is also the case with the deacon). The pastoral office is
very specific; the ministries of the evangelist and deacon are more
principled.
However, from what the New Testament does teach, we can determine
some principles that will define what an evangelist really is.
The only man who is called an “evangelist” is Philip — a man who was first
a deacon of the church at Jerusalem.
“And the next day we that were of Paul’s company departed, and came unto
Caesarea: and we entered into the house of Philip the evangelist, which was one of
the seven; and abode with him” — Acts 21:8.

LECTURE 6
By studying the ministry of Philip, we can determine what the ministry of an

evangelist is.
1. An Evangelist Preaches Christ — Acts 8:5,35.

This is what the word actually means. The Greek word ,Û"((,84FJºH
(“evangelistes”) literally means a Gospeller, a messenger of good news.
2. An Evangelist Baptizes Believers — Acts 8:12,38.

Philip had authority to do this from the Jerusalem church.
3. An Evangelist Organizes Churches — Acts 8:14,15.

After Philip had gathered a group of baptized believers together in
Samaria, men from the “mother church” in Jerusalem came and
basically organized the church there.
See also: Acts 14:21-23.
What does all this add up to? A Biblical evangelist is really what most people
refer to today as a MISSIONARY! He is a church-planter.
The word “missionary” is not found in the Bible, but the word evangelist is.
Consider the perpetual cycle:
Churches send
evangelists
Evangelists prepare &

ordain pastors† Pastors oversee
evangelists
Evangelists plant
churches
† Evangelists see to it that pastors are ordained.

Ordination is an act of a church, not a man.
DOCTRINAL VERSE MEMORIZATION: # 27 Hebrews 13:17

LECTURE 6
SCRIPTURAL BAPTISM — ITS SUBJECTS
The doctrine of “baptism” is at the core of our Baptist faith.

Theologically, it encapsulates our passionate belief in a personal intelligent faith in
Christ, soul liberty, separation of “Church and State,” a regenerate church
membership, and the Gospel of the death, burial, and resurrection of the Lord
Jesus Christ. Historically, baptism is the one issue for which countless millions of
our Baptist forebears suffered cruel tortures, edicts, and deaths.
It is not an “optional extra” doctrine — it is truly the “Water that Divides!”
Without a scriptural stand on baptism, there could be no Baptists! Possibly no
other Bible doctrine has been so twisted and perverted over the last two millennia
as has the doctrine of baptism. Hundreds of millions of souls in this world are
literally clinging to false “baptisms” to save them for the next. The way that
man-made religion has changed the doctrine and practice of baptism from the
simple New Testament pattern to the baby-sprinkling “baptism” so prevalent
today is a study in itself. The steps of change may be simplified as follows:
SCRIPTURAL BAPTISM
Practiced by the early churches
Emphasis on Ritual
Acts 15
Baptismal Regeneration
“Baptism washes away past sins.”
Clinic Baptism Infant Immersion

“Delay baptism “Baptize babies
until the last lest they die
possible moment.” in sin.”
Convenience
(Sprinkling/Pouring)
INFANT SPRINKLING

LECTURE 7
There are four basic requirements for baptism given in the New Testament. Each
of these must be met for the baptism to be scriptural.
1. A Proper Candidate vs Infant “baptism”
2. A Proper Method vs Sprinkling/Pouring
3. A Proper Motive vs Baptismal regeneration
4. A Proper Authority vs Freelance “baptisms”
I. THE PROPER SUBJECTS FOR SCRIPTURAL BAPTISM

Baptism is for believers — those who have been born again through personal
faith in the Lord Jesus Christ.
The antithesis of this fact is that baptism cannot be properly administered to
unconscious infants or unwitting (unbelieving) populations.
The following scriptures give abundant proof of this fact:
A. NEW TESTAMENT EXAMPLES OF BAPTISM TEACH

BELIEVER BAPTISM ONLY:
Every Bible example of people being baptized indicates that they believed
on Jesus Christ first. For example:
1. Matthew 3:6.
“And were baptized of him in Jordan, CONFESSING their sins.”
Those baptized were capable of “confessing.” This requires intelligent

speech — something that infants cannot do.
2. Matthew 3:8.
“Bring forth therefore FRUITS meet for repentance.”
John required evidence of a true conversion before he would baptize

anyone.
3. Luke 3:8.
“Bring forth therefore fruits worthy of repentance, and begin not to say within
yourselves, We have Abraham to our father: for I say unto you, That God is able
of these stones to raise up children unto Abraham.”
Belonging to the nation Israel (lineage) is insufficient for baptism. (This

is a strong proof-text refuting “Covenant Theology.”)
4. Acts 8:36-38.
“And as they went on their way, they came unto a certain water: and the eunuch
said, See, here is water; what doth hinder me to be baptized? And Philip said, If
thou BELIEVEST with all thine heart, thou mayest. And he answered and said, I
BELIEVE that Jesus Christ is the Son of God. And he commanded the chariot to
stand still: and they went down both into the water, both Philip and the eunuch;
and he baptized him.”

LECTURE 7
The Ethiopian clearly expressed his personal faith in Christ before he

was baptized.
5. Saul Of Tarsus.
Saul (Paul) was saved (Acts 9:6; I Corinthians 15:8); then he was
baptized — Acts 9:18.
6. Acts 10:47.
“Can any man forbid water, that these should not be baptized, which have
received the Holy Ghost as well as we?”
Cornelius gave clear, unmistakable evidence of salvation before he was

baptized.
7. Acts 16:14,15.
“And a certain woman named Lydia ... heard us: whose heart the Lord opened,
that she attended unto the things which were spoken of Paul. And when she
was baptized...”
Lydia heard and attended to things of God, and was then baptized.
8. Acts 16:30-34.
The word “straightway” in verse 33 indicates the jailer and his
household were baptized immediately after they had “believed on the
Lord Jesus Christ.”
9. Acts 18:8.
“And Crispus, the chief ruler of the synagogue, believed on the Lord with all his
house; and many of the Corinthians hearing believed, and were baptized.”
Crispus and the Corinthians were baptized after believing.
10. Acts 19:5.

“When they heard this, they were baptized in the name of the Lord Jesus.”
Acts 19:1-7 is an account of some men who just “got wet!” These 12
men were trusting in their baptism to save them (Baptist baptism at
that!). Because of that, they were lost. The Word of God repudiates all
“baptism” that occurs before true salvation.
B. THE NEW TESTAMENT ORDER IN BAPTISM TEACHES

BELIEVER BAPTISM ONLY:
There is a consistent order apparent in every scripture reference
mentioning baptism. No passage ever reverses that order by placing
baptism before salvation. For example:
1. Matthew 28:19.
“Go ye therefore, and teach all nations, baptizing them in the name of the
The Lord’s commission to His churches places baptism after teaching

all nations — i.e. evangelizing them.

LECTURE 7
2. Mark 16:16.
This order in this reference is “believeth and is baptized.”
3. John 4:1.
The order here is “made” (first) and then “baptized” (second).
4. Acts 2:38.
The order here is “repent” (first) and then “be baptized” (second).
5. Acts 2:41.
“Then they that gladly RECEIVED his word were BAPTIZED: and the same day
there were ADDED unto them about three thousand souls.”
The order here is:

a. Received the Word of God — salvation.
b. Baptized — baptism.
c. Added — church membership.
6. Acts 8:12.
“But when they BELIEVED Philip preaching the things concerning the kingdom
of God, and the name of Jesus Christ, they were BAPTIZED, both men and
women.”
The Samaritans believed the preaching of Philip, and then were

baptized.
7. Acts 8:13.
“Then Simon himself believed also: and when he was baptized, he continued
with Philip...”
Simon believed (or at least made a profession of faith) and then was
baptized.
8. I Corinthians 12:13.
“For by one Spirit [salvation] are we all baptized [baptism] into one body [church
membership].”
9. Galatians 3:26,27.
According to this scripture, we become the children of God by faith
(verse 26), not baptism. Through baptism, we “put on” Christ — i.e.,
we identify with Him (verse 27).
10. I Peter 3:21.

Baptism is the answer (response) of a good conscience, which
presupposes a good conscience in the first place. How does one get a
good conscience before God? According to I Peter 3:15a,16a, it comes
through having the “hope” within us — i.e., salvation through Jesus
Christ.

LECTURE 7
II. THE NEW TESTAMENT REPLY TO THE ARGUMENTS

FOR INFANT BAPTISM
Babies cannot be scripturally baptized because they cannot believe.
All arguments for infant “baptism” must, of necessity, travel down the “back roads
of doubt and supposition.” There is NO scriptural evidence for any infant ever
being baptized.
Pædobaptists submit four main arguments to support their practice:
A. THE COVENANT THEOLOGY/“NATIONAL CHURCH”

ARGUMENT:
By spiritualizing much of the Word of God, this argument equates “Israel”
and “The Church” — thereby making “The Church” more of a national
entity rather than a spiritual body. By applying provisions of the Abrahamic
Covenant to salvation/Church membership, all children born into
“Christian families” are thus automatically included in the household of
faith. “Baptism” becomes the “sign and seal” of the covenant.
To this the Bible replies:
1. Being A “Child Of Abraham” Is Insufficient.

See: Luke 3:8.
2. Israel is NOT “The Church .”

See: Romans 9–11.
While it is true that God has largely set aside Israel for the present time,
He still has a plan for that nation in the not-too-distant future.
The Bible never confuses the two — I Corinthians 10:32.
“Give none offence, neither to the JEWS, nor to the GENTILES, nor to the
CHURCH of God.”
B. THE “CIRCUMCISION = BAPTISM” ARGUMENT:

As a corollary to the above argument, the Old Testament initiatory rite of
circumcision is assumed to have been replaced with the New Testament
initiatory rite of baptism.
The logic is: since infants were circumcised, then infants should be
baptized.
To this the Bible replies:
1. The New Testament Equivalent Of Circumcision Is Salvation.

“In whom also ye are circumcised with the circumcision made WITHOUT
hands, in putting off the body of the sins of the flesh by the circumcision of
Christ” — Colossians 2:11.
“For we are the circumcision, which worship God in the SPIRIT, and rejoice in
Christ Jesus, and have no confidence in the flesh” — Philippians 3:3.

LECTURE 7
2. Only Males Were Circumcised — yet males and females were

baptized.
See: Acts 8:12; Galatians 3:26-28.
C. HOUSEHOLD BAPTISMS NECESSARILY INVOLVED

INFANTS:
Pædobaptists point to the examples of the households of Cornelius (Acts
11:14), Lydia (Acts 16:15), the Philippian Jailer (Acts 16:33), Crispus (Acts
18:8), and Stephanus (I Corinthians 1:16) as proof positive that infants of
believing parents are proper subjects for baptism.
It must be pointed out, however, that in each of the above cases there is NO
direct statement that the household concerned actually included infants.
Hence this argument is based on silence.
Consider the following facts, which furnish the strongest implication that
so-called “household baptisms” did not include infants:
1. The Household Of Cornelius Is Defined.

According to Acts 10:24, his household consisted of his “kinsmen and
near friends.” Three things occurred, none of which a newborn infant
can intelligently do. Those upon whom the Holy Ghost fell:
a. Were able to hear the word that Peter preached — Acts 10:44.
b. Were heard to speak and magnify God — Acts 10:46.
c. We able to believe “on the Lord Jesus Christ” — Acts 11:17.
2. The Situation Of Lydia Makes Infant Baptism Doubtful.

Lydia was a commercial traveler — about 300 miles from her home in
Thyatira. It would be highly unlikely for her to be “on the road” if she
had a new baby, and even more unlikely that she would take any small
children with her on such a journey. What is more likely is that Lydia
wasn’t even married!
In any case, her household consisted of praying Jews (Acts 16:13) who
were afterwards referred to as “brethren” who could be comforted in
their new faith — Acts 16:40.
3. The Philippian Jailer’s Household Consisted Of Cognizant Persons.

See: Acts 16:30-34.
a. Paul was able to speak to all concerned — verse 32.
b. Those baptized had first believed — verse 34.
4. The Household Of Crispus Was Comprised Of Believers.

See: Acts 18:8.
The key word here is “believed.” Infants cannot intelligently believe.

LECTURE 7
5. The Household Of Stephanus Was Able To Minister.

“...ye know the house of Stephanas, that it is the firstfruits of Achaia, and that
they have addicted themselves to the ministry of the saints...That ye submit
yourselves unto such...” — I Corinthians 16:15.
The members of this household addicted themselves to the ministry,

and were required to submit to the co-laborers of Paul — two things an
infant cannot do!
D. THE “LITTLE CHILDREN” ARGUMENT:

Pædobaptists also make much of the following scriptures:
“At the same time came the disciples unto Jesus, saying, Who is the greatest in the
kingdom of heaven? And Jesus CALLED a little child unto him, and set him in the
midst of them, And said, Verily I say unto you, Except ye be converted, and become
as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore
shall humble himself as this little child, the same is greatest in the kingdom of
heaven. And whoso shall receive one such little child in my name receiveth me. But
whoso shall offend one of these little ones which BELIEVE in me, it were better for
him that a millstone were hanged about his neck, and that he were drowned in the
depth of the sea” — Matthew 18:1-6.
“And they brought young children to him, that he should touch them: and his
disciples rebuked those that brought them. But when Jesus saw it, he was much
displeased, and said unto them, Suffer the little children to come unto me, and forbid
them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall
not receive the kingdom of God as a little child, he shall not enter therein. And he
took them up in his arms, put his hands upon them, and blessed them” — Mark
10:13-16.
“And they brought unto him also infants, that he would touch them: but when his
disciples saw it, they rebuked them. But Jesus called them unto him, and said,
Suffer little children to come unto me, and forbid them not: for of such is the kingdom
of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a
little child shall in no wise enter therein” — Luke 18:15-17.
However, note the following:
1. These children could be “called” (spoken to) by Jesus — Matthew 18:2.
2. These children could believe — Matthew 18:6.
3. The key word is “AS.” The word means “like,” and Christ was talking
about child-like faith — not infant baptism.
4. Baptism is not the subject — there is no mention of baptism in any of
these passages.
5. Infants are SAFE until they become accountable.
l Jesus loves little children — Luke 18:16.
l God protects children with His angels — Matthew 18:10.
l God’s will is for children to be saved — Matthew 18:14.
According to II Samuel 12:23, David’s infant son went to Paradise.
David knew he would see him again someday.

LECTURE 7
NOTES

LECTURE 7
SCRIPTURAL BAPTISM — ITS MODE
There are three basic methods of effecting “baptism” in Christendom today.

These are:
l Aspersion (sprinkling) — where a few drops of water are sprinkled on the
candidate’s head.
l Affusion (pouring) — where a small quantity of water is poured over the
candidate’s head.
l Immersion — where the candidate is completely immersed in water.
According to the Word of God, immersion is the correct mode of baptism. Five
areas of proof are offered below:
I. NEW TESTAMENT EXAMPLES SHOW OR IMPLY

IMMERSION
This is the scriptural argument for immersion.
A. Matthew 3:6.
“And were baptized of him IN Jordan, confessing their sins.”
John baptized “in” the river Jordan — an unnecessary action if sprinkling

or pouring were the mode.
See also: Mark 1:5.
B. Matthew 3:11.
“I indeed baptize you with water unto repentance: but he that cometh after me is
mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the
Holy Ghost, and with fire.”
Verse 12 explains that “fire baptism” means the casting (immersing) of the
unregenerate sinner into the Lake of Fire — Revelation 20:14.
C. Matthew 3:16a.
“And Jesus, when he was baptized, went up straightway OUT OF the water...”
The Lord Jesus Christ went down into the water and came up “out of” the
water.
D. Matthew 20:22.
“But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the
cup that I shall drink of, and to be baptized with the baptism that I am baptized with?
They say unto him, We are able.”

LECTURE 8
The Lord’s death on the cross is metaphorically called a baptism because it

was an overwhelming experience.
See: Psalm 42:7; 69:14,15; 88:6,7.
E. John 3:23.
“And John also was baptizing in Ænon near to Salim, because there was MUCH
WATER there: and they came, and were baptized.”
John required “much water” to baptize — something that would not be

necessary if sprinkling or pouring were the mode.
F. Acts 8:38,39.
“And he commanded the chariot to stand still: and they went down BOTH INTO THE
WATER, both Philip and the eunuch; and he baptized him. And when they were
come up OUT OF THE WATER, the Spirit of the Lord caught away Philip, that the
eunuch saw him no more: and he went on his way rejoicing.”
Philip and the Ethiopian both went down “into” the water, both came “up
out of the water.”
Besides this, the Ethiopian was on a long journey that would take him
through desert areas, and would most certainly have had sufficient drinking
water with his entourage: he could have had Philip use a few drops of water
from his water bag if sprinkling was acceptable.
II. THE MEANING OF THE WORD “BAPTIZE” IS

“IMMERSE”
This is the etymological argument for immersion.
All reputable Greek lexicons show the primary meaning of baptism to be
immersion.
A. LIDDELL & SCOTT:

(Universally recognized as the best lexicon in the area of classical Greek.)
This authority gives the following meaning of $"BJ4.T — baptidzo.
“[T]o dip in or under water; of ships, to sink or disable them; to be
drenched; soaked in wine; over head and ears in debt; being drowned with
questions; getting into deep water; to draw wine by dipping the cup in the
bowl; to dip oneself.”
B. THAYER:
(Universally recognized as the best lexicon in the area of the New Testament
Greek.)
This authority gives the following meaning of $"BJ4.T:
“[T]o dip repeatedly; to immerse, submerge (of vessels sunk); to cleanse by
dipping or submerging; to wash, to make clean with water; to overwhelm.”

LECTURE 8
C. BERRY:
George Ricker Berry provides the following entries in his Greek-English
Lexicon to the New Testament: (1)
l $"BJ4.T, FT (in form a frequentive of $BJT, see G.§ 144b), (1)
mid. or pass., reflex., to bathe one’s self, only in Mar. vii.4; Lu.
xi.38; (2) of the Christian ordinance, to immerse, submerge, to
baptize. The material (water, fire, the Holy Spirit) is expressed by
dat., ,ÂH or ¦<; the purpose or result by ,ÂH. Pass. or. mid., to be
baptized, to receive baptism; (3) fig., of overwhelming woe, Mar.
x.38,39; Lu xii.50.
l $BJ4F:", "J@H, JÒ, the rite or ceremony of baptism, Mat. iii.7;
Ep. iv.5; fig., for overwhelming afflictions, Mar. x.38,39; Lu. xii.50.
(N.T.)
l $"BJ4F:`H, @Ø, Ò, the act of cleansing, as vessels, Mar. vii.4,8 (W.
H. omit); of Jewish lustrations, washings (pl.), Heb. ix.10. For
Heb. vi.2, see Gr. § 260b,2(b).
l $"BJ4FJZH, @Ø, Ò, one who baptizes; the surname of John,
Christ’s forerunner, Mat. iii,1; Mar. viii.28.
l $BJT, $RT, to dip, Lu. xvi.24; Jn. xiii,26; to dye, color, Rev.
xix.13.
Three different Greek words express the various modes of baptism found in
Christendom — they are not interchangeable for any reason:
1. $"BJ4.T — baptidzo.
As noted above, this word means “to plunge,” “to dip,” “to immerse,”
or “to submerge.”
On this point, the Greek Orthodox “Church” (which baptizes infants) is
true to its mother tongue — it practices infant immersion.
2. Õ"<J\.T — rantidzo.
This word means “to sprinkle,” “to cleanse ceremonially by sprinkling.”
3. PXT — cheo.
This word means “to pour,” “to pour down.”
Leviticus 4:6,7 illustrates how these words differ:

“And the priest shall DIP his finger in the blood, and SPRINKLE of the blood...and shall
POUR all the blood of the bullock...”
1 Berry, G. R. Ph.D. (Contained in an appendix to the Interlinear Greek-English New Testament using the Greek
text of Stephanus, 1550 and the Authorized, King James Version. Published by Baker Book House (Grand
Rapids, Michigan), 1980.) pp. 17,18.

LECTURE 8
III. THE USE OF THE WORD “BAPTIZE” DEMANDS

IMMERSION
This is the grammatical argument for immersion.
A simple test showing the absurdity of making sprinkling the mode of baptism is to
substitute the word “sprinkle” for baptize in any of the texts using the word.
For example, Matthew 3:6 would then read: “And were sprinkled of him in
Jordan.”
How would that work? In order for the candidate to be sprinkled in Jordan he
would first have to be powderized!! That of course is ridiculous.
Note: This test also refutes the oft-made claim that the translators of the
Authorized, King James Version were deliberately biased against
Baptists because that they refused to translate $"BJ4.T — instead
transliterating it so as to accommodate their practice of infant sprinkling.
Anyone can use the Authorized, King James Bible to prove immersion is
the scriptural mode of baptism and confound sprinkling — without
going to the Greek!
(The “third rule” required of the translators of the Authorized, King
James Version — that old ecclesiastical words be kept — makes sense
when it is understood that the word baptize was common to
English-speaking Baptists and Pædobaptists alike.)
IV. THAT WHICH BAPTISM PICTURES REQUIRES

IMMERSION
This is the symbolic argument for immersion. Scripture refers to baptism as a
burial — an act symbolizing the burial of Christ.
Romans 6:4,5 — “Therefore we are BURIED with him by baptism into death: that like as
Christ was raised up from the dead by the glory of the Father, even so we also should walk
in newness of life. For if we have been PLANTED together in the likeness of his death, we
shall be also in the likeness of his resurrection.”
Colossians 2:12 — “BURIED with him in baptism, wherein also ye are risen with him
through the faith of the operation of God, who hath raised him from the dead.”
When a human being dies, he is not laid out on the ground and then sprinkled
with dirt — he is buried!!
Sprinkling and pouring simply DO NOT PICTURE THE GOSPEL. Both practices
are symptomatic of another gospel (Galatians 1:6-9).
Only immersion pictures burial.
Since the sufferings of Christ are also referred to (metaphorically) as a baptism —
Matthew 20:22 — infant sprinkling also portrays an incomplete work of Christ.

LECTURE 8
V. THE FACTS OF CHURCH HISTORY SHOW IMMERSION

TO BE THE MODE
This is the historical argument for immersion.
Very few theologians of pædobaptist persuasion will deny the fact that the original
mode of baptism was immersion. The fact is that, while serious errors relating to
the meaning and purpose of baptism were introduced at a very early stage in
Christian history, immersion continued to be the chief practice for many years.
The Roman Catholic Council of Ravenna (1311 A.D.) decreed, “Baptism is to be
administered by trine aspersion [sprinkling] or immersion.” (2)
The Synod of Tarragona (1391 A.D.) spoke of the “submersion of children in
baptism.” (3)
The English queen Elizabeth I (1533-1603 A.D.) was immersed.
“Immersion continued in the Cathedral of Milan till the close of the eighteenth
century.” (4)
A. THE CATHOLIC CYCLOPÆDIA:

“The most ancient form usually employed was immersion twelfth century
... After that time it is found in some places as late as the sixteenth century.
Infusion or aspersion, however, was a growing custom in the thirteenth
century and gradually prevailed in the Western Church.” (5)
B. MARTIN LUTHER (LUTHERAN):

“Baptism is a Greek word, and may be translated immerse. I would have
those who are to be baptized to be altogether dipped.”
Note: Martin Luther sincerely believed this until about the year 1525
A.D., when he realized it was aligning him with the hated
Anabaptists — and that it would not suit his church-state model,
which requires wholesale infant baptism.
C. JOHN CALVIN (REFORMED):

“The word ‘baptize’ signifies ‘immerse.’ It is certain immersion was the
practice of the primitive Church.” (6)
This was the same Calvin who hated Baptists with a passion.
2 Christian, J. T. A History of the Baptists. Texarkana, Texas: Bogard Press, 1922. Vol.1; pg.37.
3 Schaff, P. History of the Christian Church. AP&A. Vol.5; pg.303.
4 Ibid. Vol.1; pg.36.
5 Vol.2; pp.257,259. Quoted from: Jarrell, W. A. Baptidzo – Dip Only. pg 39.
6 Calvin, J. Institutes of the Christian Religion. Book IV; c.15. Cited by: Christian, J. T. Op. Cit. Vol.1;
pg.113.

LECTURE 8
D. WALL (ANGLICAN):
“Immersion was in all probability the way in which our blessed Savior, and
for certain, the way by which the ancient Christians received their baptism.”
E. JOHN WESLEY (METHODIST):

“Buried with Him by baptism — alluding to the ancient manner of baptizing
by immersion.”

LECTURE 8
SCRIPTURAL BAPTISM — ITS SYMBOLISM
The answer to the question, “What is the motive in baptism?” lies at the heart of
one of the great differences over the subject of baptism. Many view baptism as a
sacrament (an act possessing merit, a means of receiving God’s grace), while
others see baptism only as an outward sign of an inward work already done, a
symbol. It does make a difference what you believe, for the sacramental view
takes one down the path of another “gospel.”
I. THE SYMBOLIC DESIGN OF SCRIPTURAL BAPTISM
A. BAPTISM IS A SYMBOL, NOT A SACRAMENT:

The use of similes (“like”) shows that baptism has a figurative or symbolic
meaning.
1. Romans 6:4.
“...that LIKE Christ was raised up...”
2. Romans 6:5.
“...the LIKENESS of His death ... the LIKENESS of His resurrection...”
3. Romans 6:17.
“...that FORM of doctrine...”
4. I Peter 3:21.
“...the like FIGURE whereunto even baptism...”
Scriptural baptism pictures the death, burial, and resurrection of Jesus

Christ.
B. BAPTISM MAKES CHRIST MANIFEST:

“And I knew him not: but that he should be made manifest to Israel, therefore am I
come baptizing with water” — John 1:31.
Rearranging this verse helps make its meaning clear: “I am come baptizing
with water that he [Christ] should be made manifest to Israel.”
John’s baptism presented Christ to the observers — it made manifest His
coming death, burial, and resurrection.
According to Acts 10:37, every time John preached, he preached baptism.
Why? How? Baptism symbolizes the Gospel — I Corinthians 15:1-3 — it is
the greatest “visual aid” of the Gospel there is.
Note: The act of baptism is the “symbol” of our faith — not a cross,
or a fish, or other such thing.

LECTURE 9
C. BAPTISM FULFILLS ALL RIGHTEOUSNESS:

“And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us
to fulfil all righteousness. Then he suffered him” — Matthew 3:15.
Let any proponent of the doctrine of baptismal regeneration explain why

Jesus (holy, harmless, and undefiled) was baptized? He can’t! Indeed,
under Matthew 3:15, C. I. Scofield gives this incredible note: “Why one who
needed no repentance should insist upon receiving a rite which signified
confession (v.6) and repentance (v.11) is nowhere directly explained.” (1)
Why was the Lord Jesus Christ baptized?

Christ was not baptized to take away sin — He had none! He was not
baptized for priestly consecration (a-la-Scofield) — He was not a
Levite!
Christ was baptized to fulfill all righteousness.
l “thus” — “in this way” (i.e., by immersion in water)
l “it becometh” — “it is proper, good, right.”
l “us” — association (see below).
l “to fulfill” — “to execute, or perform” [Funk & Wagnall]
l “all righteousness” — that comes through Christ’s death,
burial, and resurrection.
D. BAPTISMAL ERROR RESULTS FROM SELECTIVE

INTERPRETATION:
The damnable heresy of baptismal regeneration (or baptismal remission) is
based upon six verses which are set apart (“private interpretation”) from
their context and the other teachings of scripture.
1. Mark 16:16.
“He that believeth AND IS BAPTIZED shall be saved; but he that believeth not
shall be damned.”
If the condition for salvation were faith plus baptism, then the condition
for damnation would have to be no faith plus no baptism.
This scripture is understood by realizing that baptism relates to our
spiritual comfort, not salvation.
Consider the following statement: “He that boards the bus and is seated
will reach his destination.” Boarding the bus is essential to reaching the
destination — being seated isn’t. However, it’s a whole lot more
comfortable to travel seated, and it is a whole lot more enjoyable
traveling to Heaven in the will of God than out of it!
1 Scofield, C. I. (Editor) The Scofield Reference Bible. (1909 edition): New York, New York: Oxford
University Press, 1945: pg.997.

LECTURE 9
2. John 3:5.
“Jesus answered, Verily, verily, I say unto thee, Except a man be BORN OF
WATER and of the Spirit, he cannot enter into the kingdom of God.”
Being “born of water” is understood from the context to refer to the first,
physical birth — “that which is born of flesh is flesh” (verse 6); or, it
could also refer to the application of the Word of God (symbolized by
water) in producing the new birth — Ephesians 5:26.
Either way, Nicodemus did not ask for baptism.
3. Acts 2:38.
“Then Peter said unto them, Repent, and BE BAPTIZED every one of you in the
name of Jesus Christ FOR THE REMISSION OF SINS, and ye shall receive the
gift of the Holy Ghost.”
The controversy with this verse centers on the meaning of the

preposition “for.” The word can mean:
l “in order to”
OR
l “because of”
If we make the statement: “He was imprisoned FOR murder” do we
mean he was placed in prison in order to commit murder? No! He was
put there because of the fact he committed murder.
Luke 5:14 has both usages of the word:
“And he charged him to tell no man: but go, and shew thyself to the priest, and
offer FOR [because of] thy cleansing, according as Moses commanded, FOR
[in order to show] a testimony unto them.”
4. Acts 22:16.
“And now why tarriest thou? arise, and be baptized, and wash away thy sins,
calling on the name of the Lord.”
This verse must be interpreted from the immediate and the historic
context, since this is an account of Paul’s salvation testimony.
a. The Immediate Context.
In verse 13, Ananias refers to Saul as “Brother Saul.” This would
indicate Saul came to his baptism as a saved man.
b. The Historic Context.
In Acts 9:6, Saul on the road to Damascus calls Jesus “Lord.”
According to I Corinthians 12:3, this is an indication of salvation.
Paul himself gives the exact point of his conversion — I Corinthians
15:8. He was baptized three days later.
The language of this verse is figurative (the figure of speech is called a

metanomy). Baptism does not wash away sin — that which baptism
symbolizes (the death and resurrection of Christ) does.

LECTURE 9
5. Titus 3:5.
“Not by works of righteousness which we have done, but according to his mercy
he saved us, by the WASHING OF REGENERATION, and renewing of the Holy
Ghost.”
The “washing of regeneration” is never said to be baptism. The

interpretation is found in Hebrews 9:14 and Revelation 1:5e.
Furthermore, baptism is a work of righteousness — something that
cannot save!
6. I Peter 3:21.
“The like figure whereunto even BAPTISM DOTH ALSO NOW SAVE US (not
the putting away of the filth of the flesh, but the answer of a good conscience
toward God,) by the resurrection of Jesus Christ.”
Several elements of this verse elucidate its meaning:

a. “The like figure.”
This relates the verse to the previous one (verse 20), which states
that Noah and his family (all adults, by the way) were “saved by
water.” We know that Noah and his family were saved because
they were IN the ark, which is a picture of Christ. The waters
represented God’s judgment and death, but because Noah was in
the ark, those waters bore him up and from the judgment. The
believer is IN Christ — thus he is safe from the terrible judgment
upon sin endured by the Lord Jesus Christ on the cross (which
baptism pictures).
b. “Figure.”
As noted previously, baptism is a figure, a symbol, a likeness.
c. “Not the putting away of the filth of the flesh.”
Getting wet will not save anyone. It is what baptism pictures that
saves! It is evident the Holy Spirit included this parenthetical
statement to make sure we understand that baptism does NOT
wash away sin.
d. “The answer of a good conscience.”
The word ‘answer’ means response. Baptism is the natural
response of a good conscience. Since the Bible teaches that man
has a defiled (Titus 1:15), seared (I Timothy 4:2), evil (Hebrews
10:22), and weak (I Corinthians 8:7,12) conscience, the question
is, “How do we receive a good conscience?” Through baptism?
No! Through Christ? Yes! See: I Peter 3:16a; Hebrews 9:14; etc.
e. “By the resurrection.”
Read the verse without the parenthetical statement. Since baptism
is a figure of the resurrection of Christ, then it is that which baptism
pictures which saves. Nothing more — nothing less!!
Note: If baptism saves, then both the Lord and Paul were not very successful
men — see: John 4:2; I Corinthians 1:14; 4:15.

LECTURE 9
II. THE DECLARATIVE DESIGN OF SCRIPTURAL BAPTISM

The act of baptism declares the death, burial, and resurrection of the Lord Jesus
Christ.
The actor (candidate) in baptism declares the following:
A. IDENTIFICATION WITH CHRIST:

See: Romans 6:4; Galatians 3:26,27; I Corinthians 1:13 and 10:2.
In baptism, the candidate personally and publicly identifies with the
finished work of Christ. He also publicly declares his own death to sin and
new life in Christ — through that which baptism pictures.
B. ALLEGIANCE TO CHRIST:
The statement: “ baptized into Jesus Christ” (Romans 6:3) is understood
through the following scriptures:
l I Thessalonians 2:14 — “...churches IN Christ...”
l Galatians 3:28 — “...one IN Christ...”
l I Corinthians 15:22 — “...IN Adam...” or “...IN Christ...”
We can see that the preposition “IN” denotes whose side one is on — i.e.
our allegiance.
See: I Corinthians 10:2 —“...baptized UNTO Moses...” The historical facts
interpret this verse — the people pledged their allegiance to Moses by going
through the Red Sea with him.
Baptism is our uniform. A uniform doesn’t make anyone a soldier — it simply

declares openly what you are, and to whom you belong. A member of the armed
forces is still a member of the armed forces when out of uniform. When he is in
uniform, however, he is visibly recognized for what he is. An unbaptized Christian
is still a Christian — though it may be hard to tell, because willful failure to follow
the Lord in baptism is disobedience. A non-citizen could put on the uniform of a
nation’s military — but that doesn’t make him a citizen. People may be immersed
in water by a Baptist church, and yet be unsaved. Baptism doesn’t make anyone
a Christian.
III. THE PERSONAL DESIGN OF SCRIPTURAL BAPTISM
A. BAPTISM IS AN ACT OF OBEDIENCE:

It is commanded in Matthew 28:19 and Acts 2:38. See: John 14:15.
Baptism is the TEST of our personal obedience to Christ. It presents an
immediate opportunity to publicly declare that God’s Word is law to the
believer — even if it is not fully understood. Blessing comes through
obedience — John 14:23.

LECTURE 9
B. BAPTISM IS AN EVIDENCE OF SALVATION:

Luke 3:7 — “Then said he to the multitude that came forth to be baptized of him, O
generation of vipers, who hath warned you to flee from the wrath to come?”
Baptism is the answer (response) of a good conscience that is obtained

through faith in the reality that baptism symbolizes — I Peter 3:21.
C. BAPTISM IS AN ACCEPTANCE OF THE WHOLE

COUNSEL OF GOD:
Luke 7:29,30 — “And all the people that heard him, and the publicans, justified God,
being baptized with the baptism of John. But the Pharisees and lawyers rejected the
counsel of God against themselves, being not baptized of him.”
Those who claim baptism is a “non-essential” rite are mistaken.
D. BAPTISM IS THE FOLLOWING OF OUR LORD’S

EXAMPLE:
In Matthew 3:15, Jesus said, “...thus it becometh us...”
E. BAPTISM IS AN ANSWER TO ANTINOMIAN

TENDENCIES:
Baptism is one of God’s answers to the rhetorical question raised in
Romans 6:1.
“What shall we say then? Shall we continue in sin, that grace may abound?”
Baptism reminds us of what happened when we accepted Christ as Lord

and Saviour.
“God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not,
that so many of us as were baptized into Jesus Christ were baptized into his death?
Therefore we are buried with him by baptism into death: that like as Christ was
raised up from the dead by the glory of the Father, even so we also should walk in
newness of life” — Romans 6:2-4.
IV. THE FUNCTIONAL DESIGN OF SCRIPTURAL BAPTISM
A. BAPTISM IS THE “DOOR” TO CHURCH MEMBERSHIP:

See: Acts 2:41; I Corinthians 12:13.
It is not the scriptural pattern to baptize a believer and not add them to the
church body — or require the baptized believer to apply at a later time for
membership.
B. BAPTISM IS THE STARTING POINT IN SERVING THE

LORD:
See: Luke 3:12-14; Matthew 4:1& c.
DOCTRINAL VERSE MEMORIZATION: # 28 Romans 6:4

LECTURE 9
SCRIPTURAL BAPTISM — ITS
ADMINISTRATOR
The most divisive issue in Christendom is baptism, but the most divisive issue
about baptism (particularly among Baptists today) is over the matter of authority.
The question of authority in baptism, or, “Who has the scriptural authority to
baptize?” not only keeps members of other religious organizations (“churches”)
from joining a Baptist church by letter of commendation and transfer — but also
actually divides Baptists themselves into two camps:
1. “Open Baptists” — who will accept “baptism” administered by another

(non-Baptist) organization — so long as it was by
immersion.
2. “Closed Baptists” — who only receive into membership people coming

from churches of like faith and order — i.e. other
Bible-believing Baptist churches.
The prevailing opinion these days is that authority in baptism is of no real

consequence; that it matters little who does the baptizing so long as it is done. This
view quickly leads to ecclesiastical anarchy and opens the way to ecumenism,
interdenominationalism, lax standards, “church hopping,” etc. It depreciates the
institution that Jesus established during His earthly ministry and now perpetuates
throughout this age.
Authority in baptism is important. It is essential to have the right administrator of
the ordinance — a New Testament Baptist Church. The reasons for making such
a narrow statement are set forth below:
I. THE REAL ISSUE

The question is: “Who has the authority to baptize?”
This comes down to another question: “To whom was the Great Commission
(Matthew 28:19,20) given?” Why? Because within this mandate is the command
(and thus the authority) to baptize.
There can only be three possibilities:
A. THE GREAT COMMISSION WAS GIVEN TO THE

APOSTLES:
The Commission was indeed delivered to the eleven apostles on at least
one occasion (Matthew 28:16), but if it was given only to them, then it died
with them and the New Testament plan for world evangelization therefore
becomes a non-issue.

LECTURE 10
The Bible does not teach “apostolic succession.” There are three
non-repeatable qualifications for an apostle: first, that he was an
eye-witness to the resurrected Christ (I Corinthians 9:1; 15:8; Acts 1:22);
second, that he was audibly called by Christ (Matthew 10:5; I Corinthians
1:1); and third, that he demonstrated the signs of an apostle (II Corinthians
12:12). If the commission were given to the apostles, then it (and the
command to baptize) is no longer in effect.
Furthermore, it would also mean the apostles were abject failures, because
they never did go into ALL the world and preach the Gospel to EVERY
creature.
Obviously, the Lord’s command to preach and baptize was not given
exclusively to the apostolic guild.
B. THE GREAT COMMISSION WAS GIVEN TO

INDIVIDUAL BELIEVERS:
It is true that the commission was given to Christians as part of the faith that
was “once delivered unto the saints” (Jude 3), but this is not what the Lord
meant. The practicalities of any one individual fulfilling it make it an
impossibility. The Great Commission is more than just soul winning. It
would have to mean that if a Christian won a soul to Christ he could baptize
that person — BUT he also must take the responsibility to teach that
convert to observe ALL things. There are obvious problems here if the
Christian soul winner died, or moved — and he would have to move if he
was to obey the first part of the commission to “Go” into all the world!
Obviously then, the Lord’s command was not given to individual believers
per se.
C. THE GREAT COMMISSION WAS GIVEN

INSTITUTIONALLY, NOT INDIVIDUALLY:
This is the only practical answer because it allows the work of the Lord to
proceed on an orderly and unbroken basis.
This being the case, the next question is, “To what institution did the Lord
address this command?”
We contend it was to His churches, for two reasons:
1. The Lord Jesus Christ Only Established The Church.

He did not found a multiplicity of religious organizations and agencies:
only one, His church — Matthew 16:18.
2. The Great Commission Was Given In A Church Setting.

Although shaken and somewhat bewildered, the eleven of Matthew
28:16 were an assembly of baptized believers, meeting with their risen
Lord at an appointed place.
a. In John 20:19,21 the risen Saviour addressed the assembled
(baptized) disciples, and said, “As My Father hath sent Me, even so

LECTURE 10
send I you,” which is the Great Commission expressed another

way.
b. In Acts 1:8 (the Great Commission given again!), the Lord was
speaking to His church — to the “assembled” baptized believers
who had “come together” in the upper room — Acts 1:4,6.
For these reasons we conclude that the Great Commission was given to the
Lord’s churches. This being the case, then only the Lord’s churches have
the God-given authority to baptize.
II. AUTHORITY IN BAPTISM IS IMPORTANT

The Lord Jesus implied this when He sought out John the Baptist to receive his
baptism. He walked about 60 miles (from Galilee to Jordan) to get Baptist
baptism. There were plenty of streams in Galilee (not to mention the Sea of
Galilee itself), and there were plenty of believers (or Rabbis) there to perform it —
if having the right authority was not important.
A. JOHN THE BAPTIST HAD HEAVEN’S AUTHORITY:

John the Baptist preached and practiced an authorized baptism.
“And when he was come into the temple, the chief priests and the elders of the
people came unto him as he was teaching, and said, By what AUTHORITY doest
thou these things? and who gave thee this authority? And Jesus answered and said
unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by
what authority I do these things. The BAPTISM OF JOHN, whence was it? FROM
HEAVEN, or of men? And they reasoned with themselves, saying, If we shall say,
From heaven; he will say unto us, Why did ye not then believe him? But if we shall
say, Of men; we fear the people; for all hold John as a prophet. And they answered
Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what
authority I do these things” — Matthew 21:23-27.
John himself stated that his baptismal authority came directly from
Heaven:
“And they came unto John, and said unto him, Rabbi, he that was with thee beyond
Jordan, to whom thou barest witness, behold, the same BAPTIZETH, and all men
come to him. John answered and said, A man can receive nothing, except it be
given him FROM HEAVEN” — John 3:26,27.
The divine authority of John’s baptism is emphasized in Luke 7:30.

“But the Pharisees and lawyers rejected the counsel of God against themselves,
being not baptized of him [John the Baptist].”
The church at Jerusalem acknowledged the authority of John’s baptism

when they stipulated that the successor to Judas must have (among other
qualifications) received his baptism from John.
“Wherefore of these men which have companied with us all the time that the Lord
Jesus went in and out among us, BEGINNING FROM THE BAPTISM OF JOHN,
unto that same day that he was taken up from us, must one be ordained to be a
witness with us of his resurrection” — Acts 1:21,22.
All of the apostles were saved under the ministry of John the Baptist and
received their baptism from him. There is NO RECORD of them ever being
baptized again. Why? Because John’s baptism was scriptural in every way.

LECTURE 10
B. THE APOSTLES BAPTIZED WITH CHRIST’S

AUTHORITY:
During Christ’s earthly ministry, it is clear that Jesus authorized His disciples
to baptize.
“When therefore the Lord knew how the Pharisees had heard that Jesus made and
baptized more disciples than John, (Though Jesus himself baptized not, but HIS
DISCIPLES.)”
Although they had no fixed location, these disciples were in every way a
fully functional New Testament church. [See: Lecture 3.]
C. PHILIP BAPTIZED THE ETHIOPIAN WITH AUTHORITY:

It is often argued that Philip baptized the eunuch in an individual capacity
(Acts 8).
But did he? Philip was a member of the church at Jerusalem, in fact a
deacon — Acts 6:5. He was also an evangelist — Acts 21:8. Both the
deacon and the evangelist are church functions, so it is reasonable to
assume he had church authority. Notice, he was careful to inform his
church at Jerusalem of his ministry among the Samaritans (Acts 8:14).
(Even if Philip did not have church authority, he certainly had special Holy
Spirit-given authority to baptize — Acts 8:26.)
D. ANANIAS BAPTIZED PAUL WITH AUTHORITY:

Many would say Ananias acted on his own volition when he baptized Saul
of Tarsus (Acts 9).
But consider the facts:
1. There Was A Church In Damascus.

See: Acts 9:2.
Saul was going there to destroy it!
2. Ananias Was A Member (Pastor?) Of The Damascus Church.

See: Acts 9:10.
3. God Had Directly Commanded (Authorized) Ananias.

See: Acts 9:15.
4. Paul Became A Member Of The Church At Damascus.

See: Acts 9:22-26.
This is the normal practice — after a person is saved, they are baptized
into the membership of a church. Saul later sought to transfer his
membership into the church at Jerusalem.

LECTURE 10
E. PETER BAPTIZED CORNELIUS WITH CHURCH

AUTHORITY:
Again, it is pointed out that Peter baptized without church authority in Acts
10. However, Peter went to Cornelius with God’s authority — Acts 10:20.
In any case, it seems it was the men from the church at Joppa who actually
baptized Cornelius — Acts 10:23,48.
Whatever the case, it is interesting to note that when Peter was rebuked by
the church at Jerusalem (Acts 11) it was not for baptizing without authority,
but for eating with non-Jews.
F. PAUL AND BARNABAS WERE SENT WITH CHURCH

AUTHORITY:
This is God’s way — Church authority. The missionaries of Acts 13 were
sent forth by the church at Antioch to establish other churches — Acts
14:23. They went forth bearing their church’s authority to baptize.
The church that Jesus built has long since passed from the earth — but before
doing so, it gave birth to other churches of like faith and order. For example, the
church at Antioch came from the church at Jerusalem; the church at Ephesus was
born from the outreach of the church at Antioch; and at least ten other churches in
Asia came about as a result of the evangelistic efforts of the church at Ephesus.
These churches have also ceased to exist, but not before their witness founded like
faith and order churches throughout the regions beyond.
III. BAPTISM IS A CHURCH ORDINANCE

When addressing the church at Corinth (I Corinthians 1:2) Paul commanded
them to “keep the ordinances” [plural] that he had “delivered” to them. There
were only two things Paul stated he delivered to that church: the Lord’s Supper (I
Corinthians 11:23), and that which baptism pictures — the Gospel (I Corinthians
15:3).
Baptism is the ‘keeping in memory’ of the Gospel (I Corinthians 15:2) — just as a
photograph keeps loved ones in our memory. (The photo itself is not the loved
one, but a picture of them.)
Baptism and the Lord’s Supper are the two ordinances of the Church. Because
baptism is an ordinance, and because these ordinances were given only to
churches, then only New Testament churches have the divine authority to baptize.
IV. BAPTISM IS THE DOOR FOR CHURCH MEMBERSHIP

Just as the new birth is the door to the kingdom of God (John 3:3), so baptism is
the door to church membership:
Acts 2:41 — “Then they that gladly received his word were baptized: and the same day
there were added unto them about three thousand souls.”
I Corinthians 12:13a — “For by one Spirit are we all baptized into one body...”

LECTURE 10
When a believer is scripturally baptized, he is baptized into that church body of

Christ. (Colossians 1:18 makes it clear that the “body” is the church, not some
invisible, universal entity.)
If a person is baptized into a church, it is evident that it can only be by authority of
that church.
Furthermore, when one is baptized, he or she is submitting to the authority of the
church in church matters. A believer coming from some man-made religious
organization (‘church’) who refuses to be properly baptized is rejecting the
authority of the church AND WOULD BE BEST KEPT OUT. (Baptism is a
two-way door — it lets many in, but keeps some out!)
V. THE LORD WORKS THROUGH HIS CHURCHES

Although the Lord uses and blesses individuals, it is His plan that all Christian
service and ministry be done in a church context. The old adage is still true:
“Through the churches, Christ acts — without the churches, He cannot act.”
Each New Testament church is:
l The pillar and ground of the truth — I Timothy 3:15.
l The agency holding (and using) the keys of the kingdom (the
Gospel) — Matthew 16:19.
l The body responsible for sending forth evangelists — Acts 13:1-3.
l The storehouse for the tithes of God’s people — I Corinthians
16:2.
l The custodian and administrator of the ordinances —
I Corinthians 1:2; 11:2.
One of the strongest proofs that the authority to baptize is not vested in an
individual is found in Acts 19:1-6. The evidence of scripture is that some person
other than John the Baptist took it upon himself to baptize these twelve men.
Apart from the time and distance factors, John the Baptist preached repentance
and faith in Christ (John 1:29) and about the Holy Ghost (e.g. Matthew 3:11).
Whoever “baptized” these men did not know how to tell them how to be saved,
much less how to be baptized.
VI. THE CONSEQUENCES OF PRACTICING “OPEN

BAPTISM”
Sooner or later, every Baptist church will be faced with the situation of having a
prospective member (often very active, gifted and talented) who was baptized (by
immersion) in a non-Baptist fundamentalist “church” apply for membership. The
question then becomes: “Does the church insist upon [re-] baptism? Does it
receive the prospective member on the basis of his baptism? Or, does it act
selectively on the basis of what kind of “church” the prospective member is
coming from?”

LECTURE 10
Such a scenario is real, and will test the true convictions of any church.
If a Baptist church receives into membership one who was “baptized” by some
other non-Baptist “church,” it must expect the following ramifications:
A. OPEN BAPTISM DECLARES DOCTRINAL AGREEMENT

WITH NON-BAPTIST CHURCHES:
This does not refer to minor differences of opinion or practice, but to
essential faith and order.
Baptism is the creed of a church. By this we mean that the beliefs of a given
church are usually summed up by its belief and practice concerning
baptism. A Baptist church would not receive into membership those
coming from infant-sprinkling denominations, because their ‘baptism’
declares baptismal regeneration — another Gospel! Why, then, should a
Baptist church accept the baptism of an immersionist denomination or
‘church’ that also may teach baptismal regeneration, or hold to a
Presbyterian polity, or speak in tongues, or reject the office of pastor?
“A question often asked is, ‘Why do Baptists not accept the baptism of other
churches?’ Although there are several answers to that question, the one
that satisfies me the most is that the person wishing to join a Baptist church
must wish to do so badly enough to submit to the doctrinal beliefs of the
church. If not, he should be a member of another Church with which he can
agree. If Baptists received members of any other church without asking
them to be baptized, they would, of necessity, be forced to receive members
from all churches without baptism. Because of the divergence of belief
about baptism they would create a theological state of confusion. One year
the children in the church would be taught by a former member of the
Church of Christ who would inform them that they have to be baptized to
be saved and the next year they could be told by one who holds to the
Baptist position that they do not have to be baptized to be saved. Baptists
are saying, ‘If you wish to be a member of our church, you must submit
totally to out theology.’ This is at least one point at which the person is
requested to submit to the church.” (1)
B. OPEN BAPTISM LEADS TO CONFUSION AND

BITTERNESS:
Allowing some non-Baptists to join a Baptist church without baptizing them
while barring others unless they are baptized is an inconsistent practice and
places the church in the undesirable position of being a judge of men.
Often the statement is made of a prospective member: “He is Baptist in
everything — except name.” But to receive someone on that basis and to
say “No!” to another interposes human authority and partiality (James
2:4).
1 Rohrmann, L. G. Quoted in: Odle, J. T. (Editor) Why I Am a Baptist. pg.53.

LECTURE 10
C. OPEN BAPTISM LEADS TO

INTERDENOMINATIONALISM:
“While there are many different forms of interdenominationalism and
nondenominationalism, our experience has been that none of these groups
hold the line on baptism and the Lord’s Supper. All of them, as far as we
know, will accept people into their membership who have been immersed
(regardless of who did the immersing), as long as the member is satisfied
with his baptism. Unfortunately there is a growing number of Baptists
(so-called), who take this position. We say that such Baptists should take
down their sign, and call themselves Interdenominational, for that is what
they are. We believe that when a church is wrong on salvation and/or
baptism, it is not a scriptural church regardless of the name.” (2)
D. OPEN BAPTISM FOLLOWS THE ECUMENICAL LINE:

Until these more recent ecumenical times, baptism was a major stumbling
block to the reunification of Catholics, Orthodox, and Protestants. Much
ecumenical effort has centered on the sacraments and ordination — with
the aim (naturally) of breaking them down to enable a fuller “unity” to
occur.
Scriptural baptism stands as an impassable barrier and an unbridgeable
gap between sound, Bible-believing Baptist churches and the ecumenical
movement.
E. OPEN BAPTISM DESTROYS THE UNITY OF THE

SPIRIT:
The “Unity Chapter” (Ephesians 4) shows God’s will for churches is to keep
the “unity of the Spirit” (verse 3), and to come into the “unity of the faith”
(verse 13). It speaks of ONE body (the New Testament Church) and ONE
baptism — verses 4,5.
l “One Lord” declares our agreement on authority.
l “One faith” declares our agreement on doctrine.
l “One baptism” ties it all together, because the act of baptism
recognizes the Lord’s authoritative command and pictures the
central doctrine of Christ — his death, burial, and resurrection.
The pervasive spirit of unity, however, would allow for many [kinds of]
baptisms.
2 Bynum, E. L. A Fresh Look at Scriptural Baptism. (Tract)

LECTURE 10
The author of this systematic theology believes his personal state of affairs
affords an excellent illustration of the matter at hand. It is presented below
as an allegory in hopes that it may effectively summarize all that has been
said above.
— A PERSONAL ALLEGORY —
I am an Australian citizen, currently living in the United States of
American under a permanent residency visa.
I am married to a citizen of the United States of America. I speak the
same language. I love America as my home. I work here, and pay
taxes into the Federal treasury. I look and dress like the average citizen
of this country.
Australia and the United States of America are strong allies; they are
both democracies; they hold to the same values, and experience
similar problems. My native land and the United States are affluent.
Both nations have large, modern cities, good roads, state-of-the-art
communications, and lots of natural beauty. I eat the same foods here,
and mix socially in the same kinds of circles. I feel equally at home in
both places. In fact, I believe I can honestly say: “I am an American in
every way — except name!”
This one fact means so much. Because of it, I cannot vote. I am unable
to serve in law enforcement or the United States’ military. I cannot run
for public office.
Sometimes, it just doesn’t seem fair! But there is a reason: I’m not a
citizen. I am a “resident alien!” And that’s the way it is. (When we
lived in Australia, my wife experienced the same thing.)
How can this situation be changed? There is only one way: I will have
to renounce my allegiance to Australia and be naturalized as a United
States citizen.
It doesn’t matter how much I love and appreciate America, act like an
American, or agree with United States’ policy — or want to be an
American: the fact is I am NOT a citizen of the United States of America
until I formally and legally change my allegiance.
THE ALLEGORY APPLIED

A lot of dear Christians come to our churches and wonder why we
insist they be baptized “again” in order to join. The place they came
from seemed so similar. There they heard the same Gospel, used the
Authorized, King James Version, sang the same songs, took up
offerings, supported missionaries, and immersed those who were
saved — you could say they were “Baptist in every way, except
name!” And now, attending our church meetings, they feel right at

LECTURE 10
home. They love the ministry, thrive on the preaching, and agree with
the stands being taken on the issues of the day. Why, they blend in so
well you’d think they were part of the Church. But they’re not! They
cannot vote. They cannot partake at the Lord’s Table. They cannot be
involved in any ministry. Why? Simply because they are not members.
What makes someone a Baptist? Is it being raised in a Baptist’s home?
No. Is it attending a Baptist church? No. Is it believing what Baptists
believe? Partly. That which makes one a real Baptist is the one baptism
— received by the authority of a Bible-believing Baptist church.
The fact that I am not a citizen of the United States of America is no
personal slight. I am not offended by my status. The issue has to do
with my country of birth.
The fact that genuine Christians who were immersed upon their
sincere profession of faith in Christ in a non-Baptist or
non-denominational church are not Baptists is no reflection upon
them personally or spiritually. I do not feel like a second-class person
here in the United States, and they are not second-class Christians.
Our inability to receive them by a letter of commendation and transfer
(the only other scriptural way apart from baptism) simply means we do
not recognize their church as being one of like faith and order.
If I want to change my citizenship, I can.† I am certainly eligible.
However, it cannot be done by just anyone. The authority for
naturalization comes from Article I, Section 8 of the United States
Constitution, and is vested in the Attorney General of the United States
of America through Title III, Section 310 of the Immigration and
Nationality Act. Likewise, if a true Christian wishes to become a true
Baptist, he or she can — by receiving the one baptism, the authority for
which comes from the Great Commission and vested in the churches
of the Lord Jesus Christ.
† On March 26, 2012, the author did in fact become a naturalized citizen of the
United States of America.

LECTURE 10
THE LORD’S SUPPER
There are two ordinances given for each New Testament Baptist church to keep
(guard) and observe — baptism and the Lord’s Supper.
“Now I praise you, brethren, that ye remember me in all things, and keep the
ordinances, as I delivered them to you” — I Corinthians 11:2.
We affirm that there are only two because the words “as I delivered them to you”
in I Corinthians 11:2 are only mentioned again in I Corinthians 11:23 (with
reference to the Lord’s Table) and I Corinthians 15:3 (with reference to the Gospel
of the death, burial, and resurrection of Christ — which is kept “in memory” by
baptism).
Baptism is the initiatory ordinance; the Lord’s Supper the perpetual ordinance.
Baptism is designed to keep the church pure from without; the Lord’s Supper
keeps it pure from within.
Like baptism, a great deal of controversy has raged over the ordinance of the
Lord’s Supper.
The key passage dealing with the Lord’s Supper is I Corinthians 11:17-34.
I. WHAT IS THE LORD’S SUPPER?
A. UNSCRIPTURAL TEACHINGS:
There are several false ideas about what the Lord’s Supper actually is:
1. Transubstantiation — the Romanist View.

A teaching that, upon the pronouncement of the priest — “Hoc est
corpus meum” — the wafer and the wine literally and actually change
in substance to become the real flesh and blood of Christ, with only the
“accidents” (the appearances of bread and wine) remaining.
This doctrine is a centerpiece of Romanism. It is blasphemous (because
it is a continuous sacrifice of Christ, denying His finished work) and
damnable (because participation is considered essential to any hope of
eventual salvation).
The teaching came into favor through the 9TH century A.D. teachings
of Paschasius Radburtus and was declared an official doctrine of ‘The
Church’ in 1215 A.D. by Pope Innocent III at Lateran IV. The Council of
Trent reaffirmed it.
Support for the doctrine is based upon an erroneous interpretation of
John 6:54 (in conjunction with Matthew 26:26-28).
“Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh
of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my
flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last

LECTURE 11
day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth
my flesh, and drinketh my blood, dwelleth in me, and I in him.”
REFUTATION:
a. John 6:53-56 is a Metaphor.
It has to be figurative speech. In the first place, Jesus was physically
(bodily) present when He spoke the words. He was not inviting His
followers to cannibalize Him! Furthermore, a literal interpretation
of this passage would also invite a similar interpretation of, say,
John 10:9 (“I am the door”) and John 15:5 (“I am the vine”). To do
this leads to a pantheistic concept of Christ.
Jesus explains this metaphor by John 6:63.
“It is the spirit that quickeneth; the flesh profiteth nothing: the words that I
speak unto you, they are spirit, and they are life.”
Jesus was also speaking of the elements of the Supper symbolically

in Matthew 26 (“This is my body”), because He was literally
(bodily) present.
Note: If we are to interpret these passages literally we should also
interpret Matthew 16:23 the same way — much to the
embarrassment of Roman Catholics!
b. Hebrews 10:10-12 Refutes Repetitious Sacrifices for Sin.
“By the which will we are sanctified through the offering of the body of
Jesus Christ once for all. And every priest standeth daily ministering and
offering oftentimes the same sacrifices, which can never take away sins:
But this man, after he had offered one sacrifice for sins for ever, sat down
on the right hand of God.”
c. Christ is Presently Bodily in Heaven.

See: Hebrews 1:3.
There must be millions of “saviours” if Christ is fully present in
every consecrated wafer!
d. Christ the Creator Cannot be Created.
How can a priest — a creature — make Christ, the Creator?
See: John 1:3.
e. Eating Literal Blood is Forbidden by the Law.
See: Leviticus 17:10. cf. Matthew 5:17.
f. Idolatry is Forbidden.
See: I John 5:21; Exodus 20:4-5.
Roman Catholics are taught to worship the “Host.”
2. Consubstantiation — the Lutheran View.

This is a modification of the doctrine of transubstantiation. It holds that,
although the elements are not changed upon their consecration by the
priest, the real body and blood of Christ are mystically present, so that
both are eaten. It is based upon Occam’s philosophy that matter is

LECTURE 11
ubiquitous (the logic of which would mean we eat the Lord’s Supper at
every meal). Luther explained his doctrine with an analogy of an iron
being placed in the fire (“both the fire and the iron are united in the
red-hot iron, with each also continuing unchanged”).
3. Christian Passover — the Covenant Theology View.

Covenant Theology erroneously equates the Old and New Testaments
as follows:
Israel = The Church
Circumcision = Baptism (therefore it is for infants)
Passover = Lord’s Supper
This provides a convenient basis for holding unscriptural views on the
ordinances.
The Lord instituted the Supper distinct from the Passover, because He
spoke of a New Testament (Covenant).
Jesus Christ Himself is the Christian’s Passover! See: I Corinthians 5:7.
4. Sacrament — the common Reformed View.

Sacramentalism holds that, like baptism, the Lord’s Supper is a means
of grace for the believer. It is a sign and seal of the covenant of grace.
5. Fellowship — a Popular Misconception.

Many see the Lord’s Supper as a specially designated means of
fellowship and communion with other saints and the Lord. Many early
churches practiced “feasts of charity” (the ‘agape’) — Jude 12 — but
these were not around the Lord’s Table. The Lord sternly rebuked the
church at Corinth for evidently turning the Lord’s Supper into such a
meal — I Corinthians 11:21-22,34.
B. THE SCRIPTURAL TEACHING:

This ordinance is referred to in the Word of God as:
l “The LORD’S Supper” — I Corinthians 11:20.
l “The LORD’S Table” — I Corinthians 10:21.
l “The Communion” — I Corinthians 10:16.
The emphasis here is that the Supper is “the LORD’s” — not man’s, nor
even the church’s. Therefore ONLY the Lord has the ‘right’ to specify who
may and who may not participate.
There are several things to keep in mind about the Lord’s Supper:
1. It is an Act of OBEDIENCE.
“This do” — I Corinthians 11:24-25.
The Lord’s Supper is a command — part of the Great Commission to
“observe all things.”
See also: Mark 14:22-23; Matthew 26:26-27.

LECTURE 11
2. It Is An Act Of REMEMBRANCE.
“In remembrance of me” — I Corinthians 11:24,25.
The Lord’s Supper is a memorial, reminding the believer of the broken
body and shed blood of the Lord Jesus Christ.
3. It Is An Act Of PRAISE And THANKSGIVING.

“When he had given thanks” — I Corinthians 11:24.
See also: Luke 22:19; I Corinthians 10:16.
4. It Is An Act Of TESTIMONY.
“Ye do shew the Lord’s death till he come” — I Corinthians 11:26.
The Lord’s Supper is pictorial, prophetic, and perpetual. It is a
wonderful reaffirmation of our faith, testifying the Lord’s death on the
cross and proclaiming His glorious return.
The Lord’s Supper declares ‘salvation through the blood’ — Matthew
26:28; Luke 12:8,9; Romans 10:8-10.
5. It Is An Act Of EXAMINATION.
“Let a man examine himself” — I Corinthians 11:28.
Our fidelity to Christ must be examined before partaking of the Supper,
just as the twelve asked the question, “Is it I?” — Matthew 26:22.
6. It Is An Act Of COMMUNION.
See: I Corinthians 10:16,17.
The word “communion” means “fellowship” or “partnership.”
II. WHO MAY PARTAKE OF THE LORD’S SUPPER?

Among Baptists there are four opinions on this question.
l Closed Communion — The ordinance is for each church to observe,

and only members in good standing of that
particular church may come to the Lord’s table.
This is the CHURCH WAY.
l Close Communion — The ordinance is restricted to church members,
but is open to any visiting members of churches
of like faith and order. This is the
DENOMINATIONAL WAY.
l Convenient Communion —The ordinance is convenient to ‘all who love the
Lord in sincerity and truth’ — which means if
you are saved, you may partake. This is the
INTERDENOMINATIONAL WAY.

LECTURE 11
l Clinic Communion — The ordinance is administered privately by the

pastor to the sick and shut-ins. This is the
INDIVIDUAL WAY.
Bible-believing Baptists impose the same restrictions on themselves that they

place on others. They insist it is the Lord’s Supper, not theirs — and no amount
of brotherly love should cause them to invite those who have not complied with
the requirements laid down in the Word of God.
The Lord’s Supper is a restricted ordinance. It is:
A. RESTRICTED AS TO THE PLACE:

The Lord’s Supper is a church ordinance. It is to be observed by each
individual church. It is a closed Table. Why?
1. The “Lord’s Supper Chapter” Teaches It Is For The CHURCH.

Note the following statements from I Corinthians 11:
a. verse 17 — “that ye COME TOGETHER”
b. verse 18 — “when ye COME TOGETHER IN THE CHURCH”
c. verse 20 — “when ye COME TOGETHER therefore into ONE

PLACE”
d. verse 22 — “have ye not houses ... despise ye the CHURCH of
God”
e. verse 33 — “when ye COME TOGETHER to eat, tarry ONE
FOR ANOTHER”
f. verse 34 — “come ... together”
2. A CHURCH Was Instructed To “Keep The Ordinances.”

The command of I Corinthians 11:2 was initially addressed to the
church at Corinth. See: I Corinthians 1:2.
3. The Supper Was First Instituted In A CHURCH Setting.

On the night He was betrayed, Jesus came with His apostles into a large
upper room where other of His disciples had prepared a meal — Mark
14:12-17. (Based on Acts 1:13-15, there could easily have been over
120 brethren present for that solemn occasion.) However many were
actually present on that night, it was a CHURCH that was assembled
there. The apostles were all present. According to I Corinthians 12:28
the first members Christ set in the church body were the apostles.
At the conclusion of the first Supper, the Lord and the assembled
disciples sang a hymn (the only recorded instance of Christ singing).
“And when they had sung an hymn, they went out into the mount of Olives” —
Matthew 26:30.
“Saying, I will declare thy name unto my brethren, in the midst of the CHURCH
will I sing praise unto thee” — Hebrews 2:12.

LECTURE 11
Clearly, the Lord’s Supper is to be observed in and by the assembly of

baptized believers ONLY.
l We reject the practice of convenient or “open” communion
because membership in a Baptist church is not open. This
practice opens up the real possibility of inviting the
unbaptized to the Lord’s Table.
l We reject the practice of close communion because there is
no such thing as THE Baptist Church. The Lord’s churches
are independent, and are to observe the Supper independ-
ently.
l We reject the practice of clinic communion because it is
done outside of, and apart from, the church body.
Because the Supper is a church ordinance, only baptized believers in

fellowship with their particular church ought to partake.
It is restricted to obedient Christians, and since baptism is the first step
of obedience (which also unites a believer with a church), only church
members should participate. The Great Commission places baptism
before the “observing all things.”
B. RESTRICTED AS TO ITS PARTICIPANTS:

Church membership is not the only requirement set forth for participation
at the Lord’s Table. The New Testament not only specifies WHO may come
to the table, but also HOW they should come.
“Wherefore whosoever shall eat this bread, and drink this cup of the Lord,
unworthily, shall be guilty of the body and blood of the Lord. But let a man examine
himself, and so let him eat of that bread, and drink of that cup. For he that eateth and
drinketh unworthily, eateth and drinketh damnation to himself, not discerning the
Lord’s body. For this cause many are weak and sickly among you, and many sleep.
For if we would judge ourselves, we should not be judged. But when we are judged,
we are chastened of the Lord, that we should not be condemned with the world” — I
There are several key words in this passage that require definition or
explanation:
1. Unworthily.
This is an adverb, not an adjective. It refers to the way in which a
participant comes to the table. It means “in an unworthy manner.”
Our standing with God is not in question here. No man is worthy,
except that in Christ we are accounted worthy through His imputed
righteousness (Romans 4:5-8,23-25; Ephesians 1:6; Colossians 1:12).
The act of eating and drinking unworthily relates to the general context
of the chapter, and chiefly involves two issues — gluttony and despising
the Church (verses 21,22,34). Evidently some members of the church
at Corinth had turned the Lord’s Supper into an intemperate feast and
an opportunity to flaunt their own supposed spirituality and means.

LECTURE 11
The Lord’s Supper is not a feast of charity. It is not a church picnic; nor
is it to be a regular meal designed to satiate the carnal appetite.
According to verse 29, eating and drinking unworthily means “not
discerning the Lord’s body.” The Lord’s body is the church — a body
of baptized believers with Christ as its Head. As the body of Christ,
every Baptist church is supposed to be in unity (I Corinthians
12:12,18,24,25). The selfish actions of some in the church at Corinth
showed they had no concept or concern for this spiritual unity. In their
minds it was obviously THEIR church, not the Lord’s! They had
violated the great “new commandment” of Christ — to love one
another (hence I Corinthians 13). See: John 13:34,35; I Thessalonians
4:9; II John 6.
2. Guilty Of The Body And Blood Of The Lord.

This statement has troubled many, but it cannot mean that partaking of
the Lord’s Supper in an unworthy manner somehow makes one
personally responsible for the Lord’s crucifixion. The fact is, we are all
responsible for that in the sense that Christ died for our sins, the Just for
the unjust.
Its meaning is tied in with verses 22 and 29 — “despise ye the church of
God?” and “not discerning the Lord’s body.” The elements of the
Supper are symbolic of the spiritual unity of the Lord’s church — I
Corinthians 10:16,17.
Eating and drinking unworthily (as some of the Corinthians were
doing) fractures that unity, making one guilty of violating the
communion (fellowship, partnership) of the body and blood of the
Lord. It clearly demonstrates one thing: the violator does not discern
(understand) the real nature of the Lord’s church.
3. Examine.
Participation in the Lord’s Supper is to be preceded by a solemn
self-examination. “Let a man examine HIMSELF” (verse 28). We are
to “judge ourselves” (verse 31).
The church is also to exercise judgment over its members, but here the
Lord calls for personal judgment or examination by each member.
A church member’s self-examination should focus on his personal
relationship to Christ and the church. “Is my life a betrayal of my
Saviour?” (Colossians 1:10; I Thessalonians 2:12; II Thessalonians
1:11,12; Revelation 3:4; I Corinthians 10:21). “Do my testimony and
my actions betray the unity of the church which He loved and
purchased with His own blood?” (Ephesians 4:1-3; 5:25-27; Acts
20:28).
Mark 14:18,19 — “And as they sat and did eat, Jesus said, Verily I say unto you,
One of you which eateth with me shall betray me. And they began to be
sorrowful, and to say unto him one by one, IS IT I? and another said, IS IT I?”

LECTURE 11
Each member should seriously consider his horizontal relationships

with the brethren — Matthew 5:23,24; Luke 17:3,4; James 5:16a;
Colossians 3:12-15.
4. Damnation.
This word does not always mean the punishment of hellfire. It actually
means severe “condemnation” or “judgment” (which, for the
unregenerate, ultimately is a Christless eternity in the Lake of Fire).
Eating and drinking unworthily will not cause a church member to lose
his salvation — that would impugn the sure promise Christ made to His
own (e.g., John 10:27,28; I Peter 1:3-4; etc.).
In the context of the passage, the damnation brought upon oneself
refers to the judgment or chastening of the Lord, as a father with his
children — see: I Corinthians 11:32. Also: Hebrews 12:5-7. The
Heavenly Father’s chastisement is not something to treat lightly. In the
Corinthian church, it resulted in serious health problems — and in
some cases, an untimely death — for quite a few of its members (verse
30).
Practicing convenient or open communion circumvents this
requirement. How could a church possibly know the spiritual state,
lifestyle, or doctrinal beliefs of a stranger who happens to be present at
a time when the Supper is to be observed? That man may seek to
participate on the basis that he has judged himself worthy, but all
judgment — including self-judgment — must be made in the light of
God’s Word (which mandates baptism and faithful church membership
as a prerequisite for the Supper). He may profess to be saved, and
claim to be this or that, but no one has the ability (or the right) to judge
his heart’s true condition. All that can be judged are his words and
actions (Matthew 7:16,20; Colossians 1:5,6) — and that takes time.
The practice of close communion also makes it difficult to obey the
Lord’s teaching on this point. A brother may claim to be a member in
good standing of some Baptist church elsewhere, but such an assertion
could not be readily proven — even in this fast-paced technological
age. Who would really know if the brother was actually in good
standing with his own church or not? Could anyone be certain he was
not under the sanction of church discipline? Some try to get around this
difficulty by discretely inviting only visiting or guest preachers and
known members of other Baptist churches to join them at the Lord’s
Table. There are two answers to this practice: one, it is a church
ordinance, not a denominational ordinance; and two, it makes the
church become a respecter of persons (c.f. James 2:1,4) — inviting
some, shunning or forbidding others. Scripture is not arbitrary on this
point.
The church that comes to the Lord’s Table must also first examine itself
corporately. It may not gather at the table of the Lord to observe the
Supper if there are divisions and heresies present — I Corinthians
11:17-20.

LECTURE 11
The church at Corinth was roundly rebuked for their coming to the
Lord’s Table in such a slipshod manner. They may have said they were
having the Lord’s Supper, but Paul told them “this is not to eat the
Lord’s supper,” i.e., “this is not eating the Lord’s supper, regardless of
what you think!”
That a church’s condition is of great concern to the Lord is verified by
His letters to the seven churches in Asia (Revelation 2 & 3).
l The Lord is very attentive to His body — it must be “fitly
joined together” (Ephesians 4:16), without any schism or
impediment (I Corinthians 12:25).
l The Lord is very particular about His building — it must be
“fitly framed together” (Ephesians 2:21) as a holy temple
suited for His presence.
l The Lord is very jealous over His bride — she must be “fitly
arrayed” (Revelation 19:8) as a pure, chaste virgin awaiting
her Bridegroom (II Corinthians 11:2,3).
5. Divisions.
Churches can be divided over many things, most of them usually minor
and inconsequential to the work of the Lord. Divisions result from
carnality, when the flesh (the old, Adamic nature) wants its way —
when man, rather than the Lord, is exalted. See: I Corinthians 1:10,11;
Proverbs 13:10; I Corinthians 3:3,4; James 3:14-16; I Corinthians
14:33.
Church unity is a prerequisite for the Lord’s Supper. Consider also:
Philippians 2:2-4; I Peter 3:8; Psalm 133:1.
6. Heresies.
A heretic is someone who causes division over doctrine. He is one who
holds and promotes a teaching that is contrary to the Word of God,
therewith drawing away some of the brethren after him (Acts 20:30).
Bible-believing Baptists afford all men the right to believe as and what
they will — but not inside their churches, where they are zealous to
maintain the unity of the Spirit [of Truth] in the bond of peace
(Ephesians 4:2-6).
This begs the question: How can a Baptist church open up the Supper
to all who claim simply to be Christian? How could there be doctrinal
unity and harmony in such a scene? One only has to perform a casual
survey of Christendom to realize an open Supper would violate the
command to maintain true spiritual and doctrinal accord. For example:
l The Bible says there is ONE BODY — yet an open Supper
could likely include universalists.
l The Bible says there is ONE SPIRIT — yet an open Supper
would not forbid charismatics with their false assertions.

LECTURE 11
l The Bible says there is ONE HOPE — yet an open Supper

might well include mid– and post-tribulationalists.
l The Bible says there is ONE LORD — but Jesus said, “Why
call ye me, Lord, Lord, and do not the things which I say?”
l The Bible says there is ONE FAITH — yet an open Supper
would permit all kinds of bibles and creeds to be present.
l The Bible says there is ONE BAPTISM — but an open
Supper will accept those who were sprinkled or poured upon.
l The Bible says there is ONE GOD, the FATHER — yet an
open Supper could conceivably include one with another
father (Matthew 23:9; John 8:44).
The moment a church begins allowing those who are not invited to sit at
the Lord’s Table, it embarks on a path of compromise that will
ultimately lead to its destruction as a true church. The church in
Pergamos compromised itself by admitting heretics (spiritual
fornicators) into its ranks; the church at Thyatira corrupted itself when
those same kind of heretics seduced its members into becoming
spiritual fornicators (Revelation 2:12-25). It is always a downhill
course.
A church must also judge among itself. In preparing for the Lord’s
Supper, consideration must be given to the external condition and
testimony of the membership. The church at Corinth had “sin in the
camp.” I Corinthians 5 reveals a matter of great wickedness — the case
of a church member living openly in gross immorality. The church was
admonished to deal with the erring brother in a decisive way — I
Corinthians 5:4-6.
Church discipline ultimately involves removing a brother from
membership. While such an act will open the way for divine judgment
(up to and including physical death — verse 5), its ultimate goal is to
bring about the brother’s repentance and full restoration to church
fellowship (II Corinthians 2:6-11).
Until that point, those who are set apart under discipline are not to be
afforded the blessing of church fellowship.
I Corinthians 5:11,13b — “But now I have written unto you NOT TO KEEP
COMPANY, if any man that is called a brother be a fornicator, or covetous, or an
idolater, or a railer, or a drunkard, or an extortioner; with such an one no NOT
TO EAT … Therefore PUT AWAY from among yourselves that wicked person.”
An excluded brother cannot come to the Lord’s Table. The command

of II Thessalonians 3:6 makes it very clear that church fellowship must
not be extended to a brother who is disobedient and out of order.
The Lord’s Supper is a symbol of church fellowship. Church discipline
has a diminished import if it does not require exclusion from the Lord’s
Table. If all the Supper means is the communion of an individual with
Christ, then a church has no grounds to keep anyone from it.

LECTURE 11
Self-examination and church examination are vital precursors to coming to

the Lord’s Table. How many times has a mother said to her children as they
arrive at the family meal table, “Have you washed your hands?”
C. RESTRICTED AS TO ITS PROVISION:

The Bible specifies the elements to be used for the Lord’s Supper. Once
again, there is no room for modification or accommodation to suit the
whims or fancies of men. The commands of Christ are not suggestions.
When the Lord Jesus established His memorial Supper, He did so using
some of the elements of the pre-Passover meal partaken of on the night He
was betrayed.
Matthew 26:26-28 — “And as they were eating, Jesus took BREAD, and blessed it,
and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he
took the CUP, and gave thanks, and gave it to them, saying, Drink ye all of it; For this
is my blood of the new testament, which is shed for many for the remission of sins.”
The two components are the bread and the cup.
1. The Bread.
This must be unleavened bread, i.e., made without yeast or other
leavening agents. We affirm this for two reasons:
a. The Passover meal used unleavened bread — see: Exodus
12:1-14.
b. Leaven is a picture of sin — Mark 8:15; Luke 12:1; I Corinthians
5:7,8; Galatians 5:7,9.
Only unleavened bread will fully and properly represent the sinless life
of our blessed Saviour and all that he bore in His mangled body. See:
Hebrews 4:15; 7:26; 10:10; I Peter 2:22,24.
2. The Cup.
A great debate has raged (even between some Baptists) over whether
alcoholic wine or grape juice should be used in the Lord’s Supper.
There is no real issue here: the cup must contain red grape juice. We
affirm this for three reasons:
a. In every scripture passage referring to the Lord’s Supper, there is
NO mention of wine whatsoever. The terminology used is either
“the cup,” or the “fruit of the vine.” Therefore, the
alcohol/no-alcohol question should not even be raised! If the New
Testament used the word “wine” we may have a debate, because it
is a generic word that can mean fermented or unfermented grape
juice depending upon the context. But it is not even a factor. The
“fruit of the vine” is clear enough — unfermented grape juice.
Clearly, red grape juice is a fitting symbol of blood:
Genesis 49:11 — “Binding his foal unto the vine, and his ass’s colt unto the
choice vine; he washed his garments in wine, and his clothes in the
BLOOD OF GRAPES.”

LECTURE 11
See also: Isaiah 63:1-3; Revelation 14:18-20.

b. If God’s people were to drink alcoholic wine from the cup of the
Lord it would cause them to disregard the clear prohibitions and
warnings given in the Word of God — e.g. Proverbs 20:1;
23:29-32; Isaiah 5:11; 28:7.
Furthermore, if the Lord used intoxicating wine in conjunction with
the pre-Passover meal and/or at the institution of His Supper, then
as our Great High Priest He would have violated God’s Law
instead of fulfilling all its demands — Leviticus 10:8-10; Matthew
5:17.
c. The process of turning pure grape juice into alcoholic wine
(fermentation) is a process of decay requiring the action of yeast
(leaven). When the juice is pressed from the grapes, the action of
fermentation begins. The fermenting agents are microscopic yeasts
that have attached themselves to the skins of the grapes. These
yeasts release enzymes that convert the grape sugars into alcohol.
Uncontrolled fermentation would produce vinegar; therefore the
vintner controls the process by regulating the oxygen supply and
the temperature. In Biblical times (and even in the present) the
pure grape juice was boiled in order to stop putrefaction. This killed
off the yeast and rendered the liquid into a thick syrup suitable for
storage. At meal times, water was added to the wine to reconstitute
it into the form of fresh grape juice.
Only the pure, unfermented fruit of the vine can properly picture
the precious blood of the Lord Jesus Christ — for His blood was
divine blood.
Acts 20:28 — “Take heed therefore unto yourselves, and to all the flock,
over the which the Holy Ghost hath made you overseers, to feed the
church of GOD, which he hath purchased with HIS own BLOOD.”
I Peter 1:18,19 — “Forasmuch as ye know that ye were not redeemed with
corruptible things, as silver and gold, from your vain conversation received
by tradition from your fathers; But with the precious blood of Christ, as of a
lamb without blemish and without spot.”
D. RESTRICTED AS TO ITS PURPOSE:

The Lord’s Supper is a SYMBOL, not a sacrament. The purpose of the
Lord’s Supper is to picture symbolically the Lord’s death and serve as a
reminder of it to the saints.
I Corinthians 11:23-26 sets forth five things Baptists believe concerning the
purpose of Lord’s Supper:
1. This Do.
We believe it is a command of Christ’s that the church observe this
Supper. Members should therefore do all they can to be present (and
prepared) at the Table. Opting out of attending is a serious matter with

LECTURE 11
the Lord. One purpose of the Supper is to demonstrate our

communion with Christ.
2. In Remembrance Of Me.
It is a memorial, not a sacrament. It is a token given to the bride by the
departing Bridegroom — a special keepsake, to remind us of His great
love (see: Matthew 9:15; I Corinthians 13:12; Song of Solomon 2:9;
Luke 12:34-36).
3. As Often As.
The observance of the Supper is not determined by some ecclesiastical
calendar of holy days. We do not observe times (Galatians 4:10;
Colossians 2:16,17). The simple mandate is, “as often as” — not too
frequently as to turn it into a humdrum ritual; not too infrequently as to
be neglected or relegated to an obscure exercise.
4. Show.
Like baptism, the Supper is pictorial. It “shows” or illustrates
symbolically the Lord’s death.
a. The broken bread pictures His mangled body that endured the
death of the cross — Isaiah 52:14; 53:3.
There are several precious truths within this consideration:
i. The incarnation of Christ — John 1:14; Philippians 2:8; I
Timothy 3:16; Hebrews 10:5.
ii. The temptation of Christ — Hebrews 4:15.
In His flesh, Christ overcame every temptation, every
sorrow, every heartache.
iii. The crucifixion of Christ — Isaiah 52:14; 53:5; Hebrews
2:14; I Peter 2:24; 3:18.
iv. The bodily resurrection of Christ — Philippians 3:21.
b. The fruit of the vine pictures His blood that was shed for the
remission of sins. It is the blood of Jesus Christ that effected our
eternal salvation — Ephesians 1:7; Hebrews 9:12,14; I John 1:7b;
Acts 20:28c.
When a church member partakes of this element, he is reminded of
several things:
i. The nature of our sin.
It is only at Calvary where a soul may comprehend the
real, hideous, nature of sin. Sin’s wages could only be
paid through the shedding of blood — Hebrews 9:22.
ii. The great cost of our salvation — I Peter 1:18,19.

LECTURE 11
“Not the labor of my hands

Can fulfill Thy Law’s demands.
Could my zeal no respite know,
Could my tears forever flow.
All for sin could NOT atone –
Thou must save, and Thou alone.” (1)
iii. The completeness of our salvation — Colossians 1:14;

Hebrews 10:18.
iv. The privilege of our salvation — Hebrews 9:11-15;
10:19.
v. The fellowship attained through the blood — I John 1:7.
vi. Our blood-bought relationship with the Lord —

I Corinthians 6:20.
The Lord’s Supper is a simple yet beautiful way to picture the work that
Jesus Christ accomplished for us on the cross. We must NEVER
FORGET that sacrifice, or the price that was paid for our salvation.
See: Deuteronomy 32:15.
5. Till He Come.
The Lord’s Supper is a perpetual ordinance. It is to be observed by His
churches “till he come,” and then Christ will take His place at the table
once again:
Matthew 26:29 — “But I say unto you, I will not drink henceforth of this fruit of the
vine, until that day when I drink it new with you in my Father’s kingdom.”
Today, we look for His coming. The next event on God’s prophetic
calendar is the “blessed hope” — the glorious Rapture of the saints (I
Thessalonians 4:13-17). Following this comes the Judgment Seat of
Christ (Romans 14:10-12; I Corinthians 4:5), and then the Marriage of
the Lamb (Revelation 19:7-9). In the divine order of things, the
Bridegroom and His beloved pure-Church bride will then enjoy a
thousand-year “honeymoon” on earth — before He takes her to the
place He has built for an eternal existence together, the Holy City (New
Jerusalem). During His earthly kingdom, Christ will sit down once more
with His glorious Church to drink and eat with them. Until then … we
wait, and we remember!
1 Toplady, A. Rock of Ages. Hymn.

LECTURE 11
III. WHEN SHOULD WE OBSERVE THE LORD’S SUPPER?

The Word of God gives only one positive statement as to the frequency of
observance in I Corinthians 11:26 — “as oft as.”
Some churches observe the Lord’s Supper frequently, based upon Acts 2:41,42;
and 20:7. However, these scriptures are not referring to the Lord’s Supper at all
because there is no mention of “the cup.” In Acts 2:46 we are told that the early
Christians broke bread from “house to house!” — again showing that this wasn’t
the Lord’s Supper (since I Corinthians 11:17-20 teaches it is to be observed in one
place — the Church, assembly). Furthermore, Acts 20:11 shows that at the
Sunday meeting at Troas the Christians actually broke bread twice — once before
and once after midnight!! Although a frequent observance of the Supper is not
disallowed by the scriptures, the greatest danger with this practice is that it
becomes routine — usually being “tacked on” to the end of a Sunday morning or
evening preaching meeting. With such an arrangement there is little time for
proper self-examination, with the attendant preaching beforehand. When Jesus
appeared on the first day of the week to His church (twice) after His resurrection,
He did not observe the Supper with them — John 20:19-26; Matthew 26:29.
Therefore, observing the Lord’s Supper every Sunday cannot be an essential
practice.
Some churches take I Corinthians 11:26 to allow freedom on the issue of
frequency, and observe the Lord’s Supper randomly.
Other churches see the Supper in a strict memorial way (thus to be remembered
once yearly as with any anniversary.) Many Bible-believing Baptist churches like
to observe the Supper on the anniversary of the Lord’s death. The night He was
betrayed was the 14th of Nisan. He was crucified at the end of that same day,
giving up His spirit at 3:00 p.m. and sealed in the tomb by sundown (6:00 p.m.),
just as the Jewish Passover Sabbath was beginning. Following this pattern, the
Supper is then linked to the Jewish Passover — although the date for its
observance is more usually tied to the observance of the Catholic ‘Good Friday,’
the Supper being observed the Tuesday night before Good Friday.
LOOKING AT THE LORD’S SUPPER
· A BACKWARD Look — ye do shew the Lord’s death

· A FORWARD Look — till He come
· An INWARD Look — let a man examine himself
· An OUTWARD Look — [Christ] died for all, II Corinthians 5:14,19-21
· An UPWARD Look — and when He had given thanks

LECTURE 11
NOTES

LECTURE 11
TITHING AND STEWARDSHIP
The Lord Jesus Christ taught His disciples the principles of stewardship in
Matthew 25:14-31. The word “stewardship” means the “management of the
affairs or estates of another”— see: Genesis 39:1-6. Christian stewardship
involves a great deal more than just money — it entails the whole of man’s
relationship to God and man.
“Imperative for our day is a stewardship that is not fractional, but which brings the
whole life into proper relationship between God and man.
“Clinging to church membership by having one’s name on the roll does not prove
that one belongs to the church. Proof is a living, active participation in the worship
and the service of the church.” (1)
I. PRINCIPLES OF BIBLICAL STEWARDSHIP
A. EVERYTHING BELONGS TO GOD:

“Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall
be a peculiar treasure unto me above all people: for ALL THE EARTH IS MINE” —
Exodus 19:5.
“The earth is the LORD’S, and the fulness thereof; the world, and they that dwell
therein” — Psalm 24:1.
“The silver is mine, and the gold is mine, saith the LORD of hosts” — Haggai 2:8.
B. EVERY CHRISTIAN IS A STEWARD:

“For the kingdom of heaven is as a man travelling into a far country, who called his
own servants, and delivered unto them his goods. And unto one he gave five
talents, to another two, and to another one; to every man according to his several
ability; and straightway took his journey” — Matthew 25:14,15.
C. THE CHIEF REQUIREMENT OF STEWARDSHIP IS

FAITHFULNESS:
“Moreover it is required in stewards, that a man be found faithful” — I Corinthians
4:2.
There are several areas where Christian stewardship should be exercised:
1 Melton, J. H. What the Bible Teaches & Fundamental Baptists Believe. Springfield, Missouri:
Crescendo Publications: pp.54,55.

LECTURE 12
II. STEWARDSHIP OF OUR TIME

Time is a commodity God gives equally to every man — yet the use (stewardship)
of it varies greatly. Time is to be used wisely.
“Redeeming the time, because the days are evil” — Ephesians 5:16.
TOO BUSY? STOP A MINUTE

“No time to read, no time to pray,
No time to serve the Lord today,
No time to teach in Sunday School,
No time — for life is very full.
No time to give a gospel tract,
No time to do a kindly act,
No time to seek as Jesus sought,
No time — for life is very short.
No time to call upon a friend,
No time, e’en though he’s near the end,
No time to share another’s care,
No time — for life is such a tear.
No time? How much is spent on self?
How much time on gaining worldly wealth?
How much on seeking place and ease?
Do you have time for only these?” (2)
“Only one life, ’twill soon be past

Only what’s done for Christ will last.”
III. STEWARDSHIP OF THE TRUTH

To each believer has been committed the Gospel of Christ.
“Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of
God” — I Corinthians 4:1.
“But as we were allowed of God to be PUT IN TRUST WITH THE GOSPEL, even so we
speak; not as pleasing men, but God, which trieth our hearts” — I Thessalonians 2:4.
“...and hath COMMITTED UNTO US the word of reconciliation. Now then we are
ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s
stead, be ye reconciled to God” — I Corinthians 5:19,20.
“According to the glorious gospel of the blessed God, which was COMMITTED TO MY
TRUST” — I Timothy 1:11.
“But hath in due times manifested his word through preaching, which is COMMITTED
UNTO ME according to the commandment of God our Saviour” — Titus 1:3.
Every Christian has a responsibility to give the Gospel to a lost and dying world.
2 Ibid. Author unknown

LECTURE 12
IV. STEWARDSHIP OF OUR TALENTS

God gives to each Christian certain talents. Based on the parable of Matthew
25:14-31, believers will not be judged on the amount of talent they have, but for
what they have done with what they have.
“Christ has no hands but our hands to do His work today.

He has no feet but our feet to lead men in His way.
He has no help but our help to bring them to His side.
He has no lips but our lips to tell them how He died.
We’re the only Bible the careless world will read.
We’re the sinner’s gospel, we’re the scoffers’ creed.
We are our Lord’s last message, written in deed and word.
What if the type be crooked, what if the print be blurred?
What if our hands be busy with other work than His?
What if our feet be walking, where sin’s allurement is?
What if our lips be speaking words His lips would spurn?
How can we hope to help Him, or hasten our Lord’s return?”
In addition to talents (which are natural abilities), believers are endowed with
spiritual gifts. These gifts are to be used for the edifying of the Lord’s churches,
and the Christian is responsible to do just that.
“As every man hath received the gift, even so minister the same one to another, as good
stewards of the manifold grace of God” — I Peter 4:10.
“Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of
the hands of the presbytery” — I Timothy 4:14.
“Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by
the putting on of my hands” — II Timothy 1:6.
V. STEWARDSHIP OF OUR TESTIMONY

Every Christian has an influence on others. We influence the lost either toward
Christ, or toward hell. Christian parents influence their children. The disciples
were called “Christians” because they reminded others of Christ.
In I Peter 3:1, the Lord promises a woman with an unsaved husband she can win
him to the Lord through her exemplary Christian behavior at home — even
though he will not attend church meetings with her.
It is the Christian’s duty to live a life that influences people for good: hence the
need to avoid all worldly and questionable practices — I Thessalonians 5:22.
VI. STEWARDSHIP OF OUR TEMPLE

According to I Corinthians 6:19, a Christian’s physical body is “the temple of the
Holy Ghost.” The Spirit of God indwells each believer.
Because we serve the Lord in and with our physical body (Romans 12:1), it is
incumbent upon us to take care of it (within the limitations of scripture). This

LECTURE 12
means we should not fill it or injure it with harmful substances such as alcohol,
tobacco, drugs, etc.
“For this is the will of God, even your sanctification, that ye should abstain from fornication:
That every one of you should know how to possess his vessel in sanctification and honour;
Not in the lust of concupiscence...” — I Thessalonians 4:3-5.
“And put a knife to thy throat, if thou be a man given to appetite ... For the drunkard and the
glutton shall come to poverty: and drowsiness shall clothe a man with rags” — Proverbs
23:2,21.
VII. STEWARDSHIP OF OUR TREASURE

The doctrine of “tithing” is relevant for New Testament Baptist churches. God’s
people need to be instructed on the grace of giving. So many religious
organizations receive token “offerings,” and resort to fundraising through sales,
raffles, bingo, etc.!
The matter of giving deals with eternal souls. It is a subject that truly reveals the
heart of the Christian. The testimony of a tithing Christian is always one of joy
and contentment.
There are four important principles to understand about tithing:
A. TITHING INVOLVES A SET AMOUNT:

God does not operate like many politicians (who take more from the
“haves” and give more to the “have-nots.”) The Bible teaches the tithe to
be the same equal amount no matter what the income.
1. A Tithe Is A Tenth.
A comparison of Hebrews 7:4 with Genesis 14:20 shows this to be the
case. A tithe is 10% of our gross income.
2. A Tithe Is To Be Taken From The “First Fruits.”

The Bible teaches the principle that the first fruits (of a harvest or an
increase [profit]) belong to the Lord. The tithe should be paid first.
“That thou shalt take of the first of all the fruit of the earth, which thou shalt bring
of thy land that the LORD thy God giveth thee, and shalt put it in a basket, and
shalt go unto the place which the LORD thy God shall choose to place his name
there” — Deuteronomy 26:2.
“Honour the LORD with thy substance, and with the firstfruits of all thine
increase: So shall thy barns be filled with plenty, and thy presses shall burst out
with new wine” — Proverbs 3:9,10.
See: Matthew 6:33.
B. TITHING IS A SCRIPTURAL PRINCIPLE:

If the command to tithe was given for the first time from Mt. Sinai, there
would be good reason to say tithing is a Jewish law — therefore not
applicable to the Christian who is under grace.

LECTURE 12
However, a study of all the scriptures dealing with the subject shows tithing
transcends the Law — it is a Bible principle that does apply to Christians
in this age.
1. Abraham COMMENCED It.

“And Melchizedek king of Salem brought forth bread and wine: and he was the
priest of the most high God. And he blessed him, and said, Blessed be Abram of
the most high God, possessor of heaven and earth: And blessed be the most
high God, which hath delivered thine enemies into thy hand. And he GAVE HIM
TITHES of all” — Genesis 14:18-20.
“For this Melchisedec, king of Salem, priest of the most high God, who met
Abraham returning from the slaughter of the kings, and blessed him; To whom
also Abraham gave a TENTH part of all...” — Hebrews 7:1,2.
The question might well be asked, “How did Abraham know to tithe?”
Was it something passed down from Abel — Genesis 4:4?
2. Jacob CONTINUED It.

“And Jacob vowed a vow, saying, If God will be with me, and will keep me in this
way that I go, and will give me bread to eat, and raiment to put on, So that I come
again to my father’s house in peace; then shall the LORD be my God: And this
stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt
give me I will surely give the TENTH unto thee” — Genesis 28:20-22.
Note the principle of God’s blessings upon the tither applied to Jacob.
3. Moses CONFIRMED It.

“And all the tithe of the land, whether of the seed of the land, or of the fruit of the
tree, is the LORD’S: it is holy unto the LORD” — Leviticus 27:30.
The Commandments made tithing a legal obligation for Israel.
4. Malachi COMMANDED It.

“Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we
robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have
robbed me, even this whole nation. Bring ye all the tithes into the storehouse,
that there may be meat in mine house, and prove me now herewith, saith the
LORD of hosts, if I will not open you the windows of heaven, and pour you out a
blessing, that there shall not be room enough to receive it. And I will rebuke the
devourer for your sakes, and he shall not destroy the fruits of your ground;
neither shall your vine cast her fruit before the time in the field, saith the LORD
of hosts” — Malachi 3:8-11.
Tithing is mentioned in the first and last Books of the Old Testament.
Failure to tithe is stealing from God!
Note the two-fold blessings promised to the one who faithfully tithes:
a. Positive — the windows of heaven will be opened.
b. Negative — the devourer (bills, etc.) will be rebuked.
5. Jesus COMMENDED It.

“Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and
anise and cummin, and have omitted the weightier matters of the law,
judgment, mercy, and faith: THESE OUGHT YE TO HAVE DONE, and not to
leave the other undone” — Matthew 23:23.

LECTURE 12
In the midst of His stinging rebuke of the legalistic Pharisees, the Son of
God said of their tithing, “these ought ye to have done.”
6. God COMMISSIONED It.

“Do ye not know that they which minister about holy things live of the things of
the temple? and they which wait at the altar are partakers with the altar? EVEN
SO hath the Lord ordained that they which preach the gospel should live of the
gospel” — I Corinthians 9:13,14.
This passage of scripture outlines the New Testament plan for the
support of preachers of the Gospel. They are to be cared for by those
who receive the benefits of their ministry — verses 7-11.
The words “even so” apply the Old Testament principle of supporting
the priests and Levites through the tithes and offerings brought into the
storehouse of the temple by God’s people to New Testament churches.
7. Paul CONFORMED It.

“Upon the first day of the week let every one of you lay by him in STORE, as God
hath prospered him, that there be no gatherings when I come” — I Corinthians
16:2.
Although the word “tithe” is not mentioned in this verse, the

unqualified mention of the word “store” indicates this is what the
apostle had in mind — Malachi 3:10.
C. TITHING IS TO BE “STOREHOUSE TITHING:”

Storehouse tithing means the placing of the tithes and offerings into God’s
appointed treasury. Both Malachi (OT) and Paul (NT) mention the “store.”
In Old Testament times the storehouse was in the Jewish Temple (e.g.
Nehemiah 13:5). In this present age, the storehouse is the treasury of one’s
church.
“Neither was there any among them that lacked: for as many as were possessors of
lands or houses sold them, and brought the prices of the things that were sold, And
laid them down at the apostles’ feet: and distribution was made unto every man
according as he had need ... Having land, sold it, and brought the money, and laid it
at the apostles’ feet” — Acts 4:34,35,37.
“Then the disciples, every man according to his ability, determined to send relief
unto the brethren which dwelt in Judæa: Which also they did, and sent it to the
elders by the hands of Barnabas and Saul” — Acts 11:29,30.
Many radio and television ‘pastors,’ ‘evangelists,’ editors, and para-church

organizations openly solicit the tithes of God’s people. Understandably
these people are strongly in favor of tithing — but (often vehemently)
oppose storehouse tithing.
D. TITHING IS NOT GIVING:

Under the law, tithing was obligatory. Under grace, it is out of love — see:
II Corinthians 5:14.
But the Bible speaks of tithes and offerings.

LECTURE 12
Tithing is not giving, because the tithe is the Lord’s — it belongs to Him; it
always has and always will. That’s why failure to tithe is robbing God —
Malachi 3:8.
l Tithing is returning to the Lord that which is His. It is an act of

OBEDIENCE.
l Giving is returning to the Lord from that which is ours — that the
Lord gives to us from His abundance. It is an act of LOVE.
E. THE FAITH PROMISE MISSIONS OFFERING
Many Baptist churches practice “Faith Promise” missions giving as a way of

financially supporting the implementation of the Great Commission. It has
proven to be a very effective method, primarily because of its focus and
structure. While the method itself is of fairly recent origin (Oswald Sanders),
it embraces a solid Biblical principle. This principle is dealt with in II
Corinthians 8–10.
II Corinthians 10:15,16a explains Faith Promise Missions giving.
“Not boasting of things without our measure, that is, of other men’s labours; but
having hope, when your faith is increased, that we shall be enlarged by you
according to our rule abundantly, To preach the gospel in the regions beyond you...”
l Faith — “when your [the members of the church] faith is increased”

l Promise — “we [the evangelists] shall be enlarged by you”
l Missions — “to preach the Gospel in the regions beyond”
Faith is believing God’s Word and acting upon it — in this case, scriptures
such as Matthew 9:37,38; 28:18-20; Mark 16:15; II Peter 3:9. Faith is
increased through the Word of God (Romans 10:17), i.e. through
preaching.
The Promise is the plan to earmark funds for a certain cause (II
Corinthians 8:10,11; 9:1-4). It is a way to provide funds for those who are
preaching the Gospel.
Missions is the cause of Christ. It is His plan to have the Gospel preached
to every person in every country.
The passages in II Corinthians teach much about the way of giving, the
attitudes of giving, and the blessings of giving:
1. Giving Is A Work Of God’s Grace — II Corinthians 8:1,6,7,19;

9:8,14.
Grace is something God does for us. Therefore, giving is not so much
something we do for God but something God does for US! It is what
God can do through us!
Because of this, giving is:
a. Not related to our circumstances — II Corinthians 8:2.

LECTURE 12
b. Often beyond our power (ability) — II Corinthians 8:3.
2. Giving Is A Total Commitment To God — II Corinthians 8:5.

Notice the two-fold commitment:
a. To the Lord.
b. To the cause — “and unto us.”
3. Giving Is A Matter Of The Heart — II Corinthians 8:8,24.

Attitude is so important:
a. Readiness — II Corinthians 8:10,11.
There should be no pleading or begging for funds; rather a looking
for opportunities to be a blessing!
b. Willingness — II Corinthians 8:3,12; 9:2.
See: Exodus 35:20-22, 25-29; 36:5-7.
c. Liberality — II Corinthians 8:2 (“bountiful” — 9:5).
Proverbs 11:25 — “The liberal soul shall be made fat...”
d. Cheerfulness — II Corinthians 9:7.
4. Giving Is A Response To God’s Great Gift To Us.

See: II Corinthians 8:9.
Giving always initiated by God — John 3:16.
5. Sacrificial Giving Is Always Blessed By God.

God will take care of a church that gives to support the futhernance of
the Gospel and, by implication, those who make up the church body.
See: II Corinthians 9:10-14.
“But I rejoiced in the Lord greatly, that now at the last YOUR CARE OF ME hath
flourished again; wherein ye were also careful, but ye lacked opportunity. Not
that I speak in respect of want: for I have learned, in whatsoever state I am,
therewith to be content. I know both how to be abased, and I know how to
abound: every where and in all things I am instructed both to be full and to be
hungry, both to abound and to suffer need. I can do all things through Christ
which strengtheneth me. Notwithstanding ye have well done, that YE DID
COMMUNICATE with my affliction. Now ye Philippians know also, that in the
beginning of the gospel, when I departed from Macedonia, no church
COMMUNICATED with me as concerning GIVING AND RECEIVING, but ye
only. For even in Thessalonica YE SENT ONCE AND AGAIN UNTO MY
NECESSITY. Not because I desire a gift: but I desire fruit that may abound to
your account. But I have all, and abound: I am full, having received of
Epaphroditus the things which were sent from you, an odour of a sweet smell, a
sacrifice acceptable, wellpleasing to God. But my God shall supply all your
need according to his riches in glory by Christ Jesus” — Philippians 4:10-19.

LECTURE 12
THE DISCIPLINE OF A CHURCH
A New Testament church is, by definition, an organized assembly of baptized

believers. Organization implies that rules and standards are necessary within the
Body of Christ, for without such a body cannot function. Even our human,
earthly, bodies need to be kept “under subjection” if we are to be effective
servants for the Lord — I Corinthians 9:27.
Church discipline is the act of a church keeping itself under subjection to the
divine laws of Christ in order for it to be effective for Him. It does not always mean
the unpleasant act of exclusion; it is not to be a “witch-hunt,” where well-meaning
members search out the sins of others; neither is it a church-splitting affair that is
best avoided at all costs.
Biblical church discipline is a continuous process whereby the body is edified and
built up in the most holy faith.
I. THE AUTHORITY FOR CHURCH DISCIPLINE

The scriptural authority for a church to exercise discipline over its members is
found in Matthew 18:15-22. This important passage reveals:
A. THE SCRIPTURAL METHOD:

Three steps are given by the Lord to teach His churches about how to deal
with offences and sins in the church:
1. Personally.
“Moreover if thy brother shall trespass against thee, go and tell him his fault
between thee and him alone: if he shall hear thee, thou hast gained thy brother”
— verse 15.
2. Plurally.
“But if he will not hear thee, then take with thee one or two more, that in the
mouth of two or three witnesses every word may be established” — verse 16.
3. Publicly.
“And if he shall neglect to hear them, tell it unto the church: but if he neglect to
hear the church, let him be unto thee as an heathen man and a publican” —
verse 17.
B. THE SCRIPTURAL AUTHORITY:

Each church is sovereign (the highest authority) in matters of discipline. If a
member refuses to abide by the decision of the church, there is no other
ecclesiastical body or person to which he may appeal — Matthew 18:17.
1. This “power” (authority) is also referred to in I Corinthians 5:4. It is a
power derived from the Lord Jesus Christ (as given in Matthew 18:17).

LECTURE 13
“In the name of our Lord Jesus Christ, when ye are gathered together, and my
spirit, with the power of our Lord Jesus Christ.”
2. Early churches practiced discipline — Revelation 2:2; I Timothy 1:20.

False teachers were “put on trial” and “delivered unto Satan” for the
destruction of the flesh if need be.
C. THE SCRIPTURAL RATIFICATION:

According to Matthew 18:18, the decisions and actions of a church are
ratified in heaven. God honors a church that acts in the Lord’s name.
“Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven:
and whatsoever ye shall loose on earth shall be loosed in heaven.”
II. THE NATURE OF CHURCH DISCIPLINE

The purpose of church discipline is for the “perfecting of the saints, for the work of
the ministry, for the edifying of the body of Christ” — Ephesians 4:12-16. In other
words, discipline is discipleship.
Whether it involves raising children, preparing an athlete for competition, or
equipping a church body to serve Christ effectively, good discipline involves both
training and trimming. There is a two-fold aspect to Biblical Church discipline:
A. FORMATIVE DISCIPLINE:
Formative discipline contemplates a Christian’s growth from a “babe in
Christ” to a “perfect (mature, complete) man.”
This is on-going discipline, exercised continually through the preaching,
teaching, and serving ministries of a church.
See: Ephesians 4:12-16; II Peter 1:5-8; Matthew 28:20.
B. CORRECTIVE DISCIPLINE:
There are times when a parent must physically correct a child (Proverbs
13:24; 19:18; 22:15; 23:13,14; 29:15); there are times when an athlete
must follow an unpleasant diet and physical regimen (I Corinthians 9:25a);
and there are occasions when a church must “purge out the old leaven” of
sin.
While such action is regrettable and unpleasant, the honor of the Lord
Jesus Christ and the testimony of the church (both inwardly — Acts 5:11,
and outwardly — I Corinthians 5:1a) are of paramount importance.
The wise use of formative discipline will prevent the need for corrective discipline.

LECTURE 13
III. THE PRINCIPLES OF CHURCH DISCIPLINE

The Word of God sets forth four laws to be followed in the practice of proper
church discipline:
A. FOR EVERY CHURCH MEMBER — the Law of Love:

“A new commandment I give unto you, That ye love one another; as I have loved
you, that ye also love one another. By this shall all men know that ye are my
disciples, if ye have love one to another” — John 13:34,35.
“This is my commandment, That ye love one another, as I have loved you” — John
15:12.
“We know that we have passed from death unto life, because we love the brethren.
He that loveth not his brother abideth in death” — I John 3:14.
It is the breaking of this Royal Law (James 2:8) that brings about the need
for corrective discipline.
B. FOR THE OFFENDER — the Law of Confession:

“Confess your faults one to another, and pray one for another, that ye may be
healed” — James 5:16a.
Where a member has wronged another, his duty is to set things right
between the parties.
As a “rule of thumb:”
l Personal sins should be confessed personally to God — I John 1:9.
l Private offences should be confessed to privately (to others).
l Public sins should be confessed publicly (to the Church).
C. FOR THE ACCUSED — the Law of Initiative:

“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother
hath ought against thee; Leave there thy gift before the altar, and go thy way; FIRST
BE RECONCILED TO THY BROTHER, and then come and offer thy gift” —
Matthew 5:23,24.
This law ought to be exercised even when no offense has actually occurred.
D. FOR THE OFFENDED — the Law of Forgiveness:

“Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he
repent, FORGIVE him. And if he trespass against thee seven times in a day, and
seven times in a day turn again to thee, saying, I repent; thou shalt FORGIVE him”
— Luke 17:3,4.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me,
and I FORGIVE him? till seven times? Jesus saith unto him, I say not unto thee, Until
seven times: but, Until seventy times seven” — Matthew 18:21,21.

LECTURE 13
IV. THE PURPOSE OF CHURCH DISCIPLINE
A. TO PRESERVE THE TRUTH:

Every New Testament Baptist church is the “pillar and ground of the truth”
(I Timothy 3:15), and has a sacred duty to uphold and maintain the truth of
the Word of God.
See: I Timothy 1:3,4; Titus 1:10; 3:10.
B. TO PRESERVE CHURCH ORDER:

The Bible instructs a church to “withdraw from every brother that walketh
disorderly...” — II Thessalonians 3:6.
A church is organized — there must be good order for it to function as God
intends (I Corinthians 14:33,40).
C. TO PRESERVE CHURCH PURITY:

One rotten apple eventually corrupts a whole barrel of good ones. This
process is never reversed.
“Your glorying is not good. Know ye not that a little leaven leaveneth the whole
lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are
unleavened” — I Corinthians 5:6,7.
“ But I have a few things against thee, because thou hast there them that hold the
doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of
Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou
also them that hold the doctrine of the Nicolaitans, which thing I hate. Repent; or
else I will come unto thee quickly, and will fight against them with the sword of my
mouth” — Revelation 2:14-16.
There is a downward progression with sin in a church. What was

compromise in Pergamos became corruption in Thyatira.
D. TO PRESERVE CHURCH UNITY:

The Lord wants His churches to be “fitly [perfectly] joined together.” There
must be “no schism [split] in the body.”
Divisions are detrimental to any church.
See: Romans 16:17; I Corinthians 1:10; 12:25.
E. TO PRESERVE CHURCH HOLINESS:

“Them that sin rebuke before all, that others also may fear” — I Timothy 5:20.
The proper exercise of discipline has a restraining effect upon others and is
a positive means of promoting holy living — see: Acts 5:11.
F. TO PRESERVE THE SINNING MEMBER:

“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an
one in the spirit of meekness; considering thyself, lest thou also be tempted” —
Galatians 6:1.

LECTURE 13
“If I then, your Lord and Master, have washed your feet; ye also ought to wash one
another’s feet” — John 13:14.
“Brethren, if any of you do err from the truth, and one convert him; Let him know, that
he which converteth the sinner from the error of his way shall save a soul from
death, and shall hide a multitude of sins” — James 5:19,20.
This is the chief consideration of all discipline. A parent does not discipline
a child out of revenge or to inflict torture — they do it to keep the child in the
way he should go (Proverbs 22:6), and to preserve his soul from hell
(Proverbs 23:13,14).
V. THE NEED FOR CHURCH DISCIPLINE

The proper use of corrective discipline is something that requires much prayer,
deliberation, and consistency. All scriptural steps should be taken before a matter
is brought before the church body for action.
The New Testament gives several instances where the exercise of disciplinary
measures is required of a church. They are:
A. HOLDING AND PROMOTING FALSE DOCTRINE:

This is after two admonitions are given.
“A man that is an heretick after the first and second admonition reject; Knowing that
he that is such is subverted, and sinneth, being condemned of himself” — Titus
3:10,11.
“Now I beseech you, brethren, mark them which cause divisions and offences
CONTRARY TO THE DOCTRINE which ye have learned; and avoid them. For they
that are such serve not our Lord Jesus Christ, but their own belly; and by good words
and fair speeches deceive the hearts of the simple” — Romans 16:17,18.
See also: Galatians 1:9; I Timothy 6:3-5; Titus 1:13,14; II John 10;
Jude 3,4.
B. DISREGARD OF CHURCH AUTHORITY:

“...but if he neglect to hear the church, let him be unto thee as an heathen man and a
publican” — Matthew 18:17b.
C. A CONTENTIOUS SPIRIT:
See: I Corinthians 1:11-13; 3:3; 11:16.
The word “contention” means quarreling, wrangling, debate, strife,
variance. Contentions destroy the unity of a church and take its focus from
off its mission. See: Romans 12:16; I Corinthians 1:10; Philippians 2:2; 4:2.
D. BACKBITING AND GOSSIP:

“For we hear that there are some which walk among you disorderly, working not at
all, but are busybodies” — II Thessalonians 3:11.
“And withal they learn to be idle, wandering about from house to house; and not only
idle, but tattlers also and busybodies, speaking things which they ought not” — I
Timothy 5:13.
See: Proverbs 6:16,19; 16:27,28; 18:8; 20:19; 26:20-22.

LECTURE 13
E. IMMORAL CONDUCT:
This sin was public knowledge. For the sake of its testimony in an immoral
city, action had to be taken.
F. DISORDERLY CONDUCT:
This refers to “unruly” (will not be ruled) conduct, where a member refuses
to submit to God’s order for the Church.
See: II Thessalonians 3:6,11; Proverbs 18:9.
G. A COVETOUS SPIRIT:
See: I Corinthians 5:11; Ephesians 5:3,5.
H. AN ARROGANT DEPORTMENT:
See: III John 9,10.
I. TAKING OTHER CHURCH MEMBERS TO LAW:

Disputes between church members — even if they have no relationship
with the affairs of the church — should not be “aired in public.” (This
should even include cases where church members are seeking a divorce.)
1. The Wrong Course — I Corinthians 6:1.
2. The Right Course — I Corinthians 6:4.
3. The Best Course — I Corinthians 6:7.
J. UNFAITHFULNESS TO CHURCH MEETINGS:

See: Hebrews 10:25.
VI. THE WAY OF CHURCH DISCIPLINE

The “Church Discipline Chapter” (I Corinthians 5) gives insight as to the conduct
and effects of corrective discipline:
A. THE CHURCH ACTS CORPORATELY:

“when ye are gathered together” — verse 4.
It is not a pastor’s place to put people out of the Church. “Tell it to the
CHURCH” (Matthew 18:17).
B. THE CHURCH ACTS AUTHORITATIVELY:

“with the power [authority] of our Lord Jesus Christ” — verse 4.

LECTURE 13
C. THE CHURCH ACTS PURPOSEFULLY:

The offending member is to be removed for the benefit of the whole body
(verses 6-8).
1. Verse 5 — “delivered unto Satan”

Note that the final end of church discipline may even be the
physical death of the sinning member.
In the light of so many cruel events that have occurred throughout
church history it is important to see that death occurs at the hands
of Satan in the permissive will of God — not at the hands of “The
Church” acting in concert with the civil authorities.
Furthermore, exclusion from a church does not mean the offender
loses his or her salvation — verse 5b.
2. Verse 7 — “purged out”

Purging may be painful, but it is necessary to have godly fruit.
3. Verses 9,11 — “not to keep company”

All Christian fellowship should be withdrawn once a brother is
excluded. He is to be treated as one would treat a lost man
(Matthew 18:17) — not shunned. Verse 10 clarifies this
requirement by distinguishing Christian company from normal
(worldly) association.
4. Verse 13 — “put away”

l Withdrawn from — II Thessalonians 3:6; I Timothy 6:3-5.
l Noted — II Thessalonians 3:14.
l Marked — Romans 16:17.
l Rebuked — Titus 1:13.
Note: Many of the scriptures cited above are applied to “ecclesiastical

separation” from apostate men and groups. They are used to
assert that a Bible-believing Baptist should separate from (for
example) an apostate Presbyterian or an apostate Methodist
(!?!?) Since when is a baby-sprinkling Presbyterian or an
Arminian Methodist not apostate? Since when should Baptists
ever be associating with non-Baptists in the first place? The fact
is, all the above verses should be applied in a church setting.
D. THE CHURCH ACTS HUMBLY:

There needs to be the right kind of spirit in the exercise of church discipline.
1. The Spirit Of Mourning.

See: I Corinthians 5:2; 12:26a.

LECTURE 13
2. The Spirit Of Meekness.

See: Galatians 6:1.
3. The Spirit Of Longsuffering.

In most cases the action of a church to exclude one of its members
should come only after every warning, admonition, and opportunity
for remedy has been exhausted. See: I Thessalonians 5:14; II Timothy
4:2; Titus 3:10.
E. THE CHURCH ACTS DECISIVELY:

When a church must act it should act in a clear-cut manner.
“Wherefore rebuke them sharply, that they may be sound in the faith” — Titus 1:13.
A “sharp rebuke” does not seek to mollify sin.

See also: II Corinthians 7:11, which describes how the church at Corinth
responded to God’s command given in I Corinthians 5.
F. THE CHURCH ACTS CHARITABLY:

The New Testament makes provision for the restoration of an excluded
member to full membership status in II Corinthians 2:6-8.
In this example the church was admonished to restore the excluded
member of I Corinthians 5. This is the highest purpose of all discipline — to
restore.
Restoration involves four things:
1. Cessation Of All Church Action.

“Sufficient ... is this punishment” — verse 6.
2. Christ-Like Forgiveness.
“So that contrariwise ye ought rather to forgive him” — verse 7.
See also: verse 10.
3. Comfort.
“...and comfort him, lest perhaps such a one should be swallowed up with
overmuch sorrow” — verse 7.
Restored members should not be treated differently than any other

member in good standing.
4. Confirmation Of Love.
“Wherefore I beseech you that ye would confirm your love toward him” — verse
8.

LECTURE 13
THE PURPOSE OF A CHURCH
For the benefit of mankind, God has established three institutions — the home,
civil government, and the church.
In basic terms, the purpose of the home is to provide (e.g. I Timothy 5:8); the
purpose of government is to protect (e.g. I Peter 2:14; Romans 13:3,4); and the
purpose of the church is to perfect (Ephesians 4:12a).
This lecture concerns itself with an examination of God’s purpose for His
churches here on earth.
I. FALSE FUNCTIONS
There are numerous ideas about what a church is to do here on earth. Many of
these misconceptions have resulted in the establishment of unscriptural
organizations and practices.
The purpose of a New Testament Baptist Church is not:
A. TO SAVE THE WORLD:

Post-Millennialism (currently posing as “Reconstructionism,” “Kingdom
Theology,” or “Dominion Theology”) teaches that the leaven of Matthew
13:33 is the Gospel that permeates and purifies the world, ushering in the
utopian age.
The Bible teaches just the contrary — Matthew 24:5-12; Luke 18:8b; II
Timothy 3:1-7; II Peter 3:1-5.
B. TO SERVE THE WORLD:

A church is not to focus its labors upon social goals — feeding the hungry,
fighting pollution, lobbying for civil rights, etc.
Churches are to exercise charity (Galatians 6:10), but that is not their main
purpose.
C. TO SUBJUGATE THE WORLD:

Much of the world’s history over the past 2,000 years is the story of the
usurping of temporal power by religion.
The Bible clearly teaches a separation of ‘Church’ and State (Mark 12:17),
meaning the Lord’s churches are not to control the affairs of society through
governmental power, and governments are not to interfere in the affairs of
a church. (It does not mean a government should divest itself of any
Biblical principle. All three institutions are to follow the Biblical precepts for
conducting their specific affairs — however, they must stay within their
Biblical boundaries.)

LECTURE 14
D. TO SIMULATE THE WORLD:

The question has been well put: “Is the Church worldly — or the world
churchy?” It’s hard to tell these days, for many churches seek to emulate
the appearance, methods, and spirit of the world.
We are to be in the world, but not of the world — John 15:18-20.
E. TO SEPARATE FROM THE WORLD:

The Bible does not teach monasticism. Churches are not to become
communes or islands of isolation.
II. BIBLICAL CONSIDERATIONS

The Bible gives many reasons for the purpose of a church.
A New Testament Baptist church is:
A. TO LOVE GOD:
See: Revelation 2:1,4.
B. TO GLORIFY GOD:
“Unto him be glory in the church by Christ Jesus throughout all ages, world without
end. Amen” — Ephesians 3:21.
See also: Ephesians 1:5,6,11,12,14; II Thessalonians 1:12.

A church glorifies the Lord Jesus Christ through:
1. Praise And Prayer — John 14:13; Hebrews 1:12; 13:15.
2. Fruit-Bearing — John 15:8.
3. Giving — Philippians 4:18; Hebrews 13:16.
4. Preaching And Ministry — I Peter 4:11.
5. Love — Romans 15:5,6.
6. Confessing Jesus Christ — Philippians 2:9-11.
7. Strong Faith — Romans 4:20.
8. Suffering — John 21:18,19; I Peter 4:14,16.
9. Witnessing — II Thessalonians 3:1.
C. TO DISPLAY GOD’S GRACE:

“To the intent that now unto the principalities and powers in heavenly places might
be known by the church the manifold wisdom of God” — Ephesians 3:10.
See also: Ephesians 2:7; 3:6; I Peter 2:9.

LECTURE 14
D. TO EVANGELIZE THE WORLD:

See: Matthew 28:19,20; Mark 16:15; Luke 24:46-48; John 20:21; Acts
1:8; Revelation 22:17a.
E. TO BAPTIZE BELIEVERS — Matthew 28:19.
F. TO INSTRUCT BELIEVERS:
See: Matthew 28:19; Philippians 4:8; I Timothy 4:6; 5:17; II Timothy
2:2,24,25.
G. TO EDIFY BELIEVERS:
See: Ephesians 4:11-16; I Thessalonians 5:11; Jude 20; II Peter 3:18.
H. TO PROVIDE CHRISTIAN FELLOWSHIP:

See: Acts 2:42; I Corinthians 1:9; II Corinthians 8:4; 13:14; Galatians
2:9; Philippians 1:5; 2:1; I John 1:3,6,7.
1. The BASIS Of Christian Fellowship — the Saviour (I John 1:3).
2. The NATURE Of Christian Fellowship — Sharing (Acts 2:44-47;

4:32,34,35).
3. The DESTROYER Of Christian Fellowship — Sin (I Corinthians
10:16,21).
4. The RESPONSIBILITIES Of Christian Fellowship.
a. To love one another — John 3:23,24.
b. To bear one another’s burdens — Galatians 6:2.
c. To prefer the weaker brother — Romans 14:13,19.
d. To pray one for another — James 5:16.
e. To comfort and exhort one another — I Thessalonians 4:18; 5:11.
f. To edify one another — Hebrews 10:24; Romans 14:19.
g. To admonish one another — Romans 15:14; Colossians 3:16.
h. To rebuke sin in one another — Ephesians 5:11; I Timothy 5:20.
This is what is meant by “washing each other’s feet” (John 13:14).
When doing this we must avoid the use of boiling water (sternness)
and ice water (coolness).
i. To confess our faults one to another — James 5:16.
j. To forgive one another — II Corinthians 2:6,8; Ephesians 4:32;
Colossians 3:13.
k. To gently restore one another — Galatians 6:1.

LECTURE 14
I. TO PROVIDE CARE FOR ITS OWN:

See: II Corinthians 8:9; I Timothy 5:1-16; James 1:27.
J. TO PROVOKE ISRAEL TO JEALOUSY:

See: Romans 11:11-15.
K. TO PREPARE FOR MILLENNIAL RULE:

See: Romans 8:17; II Timothy 2:12; Revelation 5:10.
L. TO RESTRAIN EVIL:
See: Matthew 5:13-16.
M. TO PROMOTE GOOD:
See: Galatians 6:10. (1)
N. TO SUSTAIN THE TRUTH — I Timothy 3:15.

A New Testament Baptist church:
1. Holds The Truth — John 6:66-69.
2. Must Continue In The Truth — John 8:31,32.
3. Promotes The Truth — Ephesians 4:11-16.
4. Declares The Truth — Ephesians 3:8-12.
5. Contends For The Truth — Jude 3.
DOCTRINAL VERSE MEMORIZATION: #29 I Timothy 3:15
1 Much of this outline was derived from: Willmington, H. L. The Purpose of the Local [sic] Church. Bible
Study notes.

LECTURE 14
STUDY QUESTIONS
Ecclesiology — Lecture 1
1. Where does what one believes about the doctrine of the Church make a difference?
2. Give three false concepts of what a Church is.
3. What Greek word is the word ‘Church’ rendered from?
4. What is the etymology of the Greek word “ekklesia?”
5. What is the philology of the Greek word “ekklesia?”
6. In what way should we define the word “ekklesia?”
7. What is the usual classical Greek meaning of the word “ekklesia?”
8. In what way did the Lord Jesus Christ distinguish the New Testament “ekklesia” from others
that existed in society?
9. List the four implications of the word “assembly.”

STUDY QUESTIONS
10. Name the three main metaphors for a New Testament church.
11. Explain how the New Testament supports the fact that an assembly must be local.
12. Explain how the New Testament supports the fact that an assembly must be visible.
13. Explain how the New Testament supports the fact that an assembly must be organized.
14. Explain how the New Testament supports the fact that an assembly must be constituted.
15. What is meant by “tautology?” How does this apply to statements concerning the Church?
16. What is meant by the word “generic?”

STUDY QUESTIONS
17. How does the New Testament use the word “church” generically?
18. Give a scriptural argument demonstrating that generic use of the word “church” does not
teach a ‘universal church.’
19. What are the two non-Christian assemblies mentioned in the New Testament?
20. What constitutes the “materials” of a New Testament church?
21. Give the simple definition of a New Testament Church.
22. How and when did the “universal Church” theory come about?
23. What theory of “three kinds of churches” is commonly held in conservative Christian circles
today?

STUDY QUESTIONS
24. Give three practical consequences of the universal, invisible church theory.
25. How many times does the word “church” or “churches” appear in the New Testament?
26. Quote: Acts 2:41.

STUDY QUESTIONS
1. What was the great “theological blunder” regarding the New Testament Church and the
Kingdom of God?
2. Who is the “father of corrupt ecclesiology” and of the Catholic Church concept?
3. Define a New Testament Church.
4. Define the Kingdom of God.
5. Give seven contrasts between the Kingdom of God and a New Testament Church.
CHURCH KINGDOM
6. When did the preaching of the Kingdom of God begin?

STUDY QUESTIONS
7. How does one enter the Kingdom of God?
8. What is a “mystery?”
9. How do many of the parables of Christ present the kingdom of God?
10. Give the three phases of the Kingdom of God.
11. Give two characteristics of the present phase of the kingdom of God.
12. What does it mean to pray, “Thy kingdom come?”
13. List the three spiritual entities given in Ephesians 2:19-22.
14. What are the “keys of the kingdom?”
15. What is the “family of God?”
16. Complete the statement: “Every true Baptist is in…

STUDY QUESTIONS
1. What is the “triad of errors” associated with the doctrine of the Church?
2. Explain the “Pentecost Birthday” theory of the origin of the Church.
3. Give two consequences of the “Pentecost Birthday” theory.
4. Give a scripture reference showing that John the Baptist belongs to the present “Gospel” age.
5. Give five reasons demonstrating that John the Baptist was a Gospel preacher.

STUDY QUESTIONS
6. Show how the baptisms performed by John the Baptist met the same requirements for
scriptural baptism.
7. Exactly when did the “Gospel Age” begin? Give a scriptural proof.
8. When were the apostles saved?
9. What are the six discernable “stages” in the spiritual journey of the apostle Peter?
10. Give five proofs that a New Testament church was in existence before the Day of Pentecost in
Acts 2.
11. When did the first New Testament church begin?
12. Who was the founder of the first church?
13. Quote: Matthew 16:18.

STUDY QUESTIONS
1. Give a scripture reference showing Jesus Christ to be the Founder of His churches.
2. Give the names of five major denominations within Christendom, together with their founder,
the approximate date when they were founded, and the country of origin.
3. Name the three major metaphors of a New Testament church.
4. Give a scripture reference proving Christ is the Head of each church.
5. What function of a church is demonstrated through it being called a “body?”
6. To what kind of building is a New Testament church likened?
7. What relationship does Christ bear to the New Testament church as a temple?
8. What relationship does the Holy Spirit bear to the New Testament church as a temple?
9. What does the “Priesthood of All Believers” mean?

STUDY QUESTIONS
10. What is the Bride of Christ?
11. What relationship does Christ bear to the New Testament church as His bride?
12. What is the most common misunderstanding or misrepresentation of the so-called “Baptist
Bride” teaching?
13. Give two scriptural references showing that the Bride of Christ is His churches.
14. How can a church lose its purity?
15. When will the marriage between Christ and His bride take place?
16. What eight things will be seen in glory, according to Hebrews 12:22-24?
17. What Old Testament story illustrates the Bride of Christ doctrine?
18. Contrast the Lord’s churches with Satan’s counterfeit system.
19. According to Revelation 1 and Philippians 2, what purpose do the Lord’s churches have in
relation to the world?

STUDY QUESTIONS
1. Give four areas of church doctrine where Bible-believing Baptists differ markedly from other
groups.
2. List three Protestant “Catholic holdovers.”
3. Define an autocracy.
4. Give an example of autocratic ecclesiastical government.
5. Define an oligarchy.
6. Give two examples of oligarchic ecclesiastical government.
7. What is the feature of an episcopal form of ecclesiastical government?
8. What is the feature of a presbyterian form of ecclesiastical government?
9. What is meant by an eclectic form of ecclesiastical government? Give an example.

STUDY QUESTIONS
10. Define “congregationalism.”
11. Give two scriptural examples of congregational rule.
12. What are the implications of congregationalism?
13. What is the failure of pure congregationalism?
14. Define scriptural (New Testament) church government.
15. Give an example of pastoral leadership in the decisions of a New Testament church.
16. Define the term “autonomous.”
17. Distinguish “independency” and “sovereignty.”
18. Give three proofs of the independency of New Testament churches.
19. Give two benefits of being an independent Baptist church.
20. Give two important scriptural limitations upon independency.
21. Give three scriptural examples of church interdependency.

STUDY QUESTIONS
1. What are the two scriptural offices of a New Testament church?
2. Give a scripture reference showing that leadership is essential to good church order.
3. What three names or titles are given for the leaders of New Testament churches?
4. Where are the qualifications of a pastor to be found?
5. List the qualifications of a pastor.
6. Relate the position of pastor to his church and to the Lord Jesus Christ.

STUDY QUESTIONS
7. State the 3-fold duty of a pastor to his church.
8. What is the major responsibility of a church toward its pastors?
9. What is meant by a “plurality of pastors?”
10. Give a scriptural example of “plurality.”
11. What is the “other side of the coin” that balances the doctrine of “plurality?”
12. Why can no woman be a pastor?
13. What is the meaning of the word “deacon?”

STUDY QUESTIONS
14. Compare and contrast the rôle of pastor and deacon.
15. How many qualifications are given for a deacon? A deacon’s wife?
16. When should deacons be chosen?
17. What two passages in the New Testament deal with the subject of the deacon?
18. What is the Biblical “evangelist?”
19. What is the ministry or work of an evangelist?

STUDY QUESTIONS

STUDY QUESTIONS
1. Name three important doctrines that are encapsulated in Baptist baptism.
2. What is the historical significance of baptism to Baptists?
3. Outline the four downward steps from scriptural baptism to infant sprinkling.
4. Give the four requirements for baptism to be scriptural.
5. Who are the proper scriptural subjects for baptism?
6. Give three scripture references proving by example your answer (above).
7. Give three scripture references showing how the order in baptism proves your answer
(above).

STUDY QUESTIONS
8. Give three common arguments advanced to support infant sprinkling as baptism.
9. Answer the argument that New Testament baptism replaces Old Testament circumcision.
10. Answer the argument that “household baptisms” must have included infants.
11. Prove that infants are safe in Christ.
12. What is the “Age of Accountability?”

STUDY QUESTIONS
1. What three modes are practiced for baptism throughout Christendom today?
2. Cite a scripture reference demonstrating immersion in water is the only scriptural mode of
baptism.
3. What does the Greek word “baptidzo” mean?
4. Demonstrate the absurdity of making the word “baptize” to mean “sprinkle.
5. What does baptism symbolize, and how does this fact refute sprinkling or pouring as the
mode?
6. At approximately what point in time did the practice of immersion begin to wane as the usual
mode of baptism?
7. How does the Greek Orthodox ‘Church’ baptize infants?
8. Name two Protestant Reformers who said immersion was the original mode of baptism.

STUDY QUESTIONS
9. Why did Martin Luther change from his immersionist belief?
10. Why were the translators of the Authorized, King James Version correct in transliterating the
Greek word “baptidzo?”

STUDY QUESTIONS
1. What is meant by a “sacrament?”
2. Prove that baptism is a symbol, not a sacrament.
3. Why was Jesus Christ baptized?
4. What are the six scripture references used by those who teach “baptismal regeneration” (or
remission)?
5. Refute each of these references using scripture.
a.
b.
c.
d.
e.

STUDY QUESTIONS
f.
6. What two things is a believer declaring when he or she is baptized?
7. Explain the illustration of the “uniform.”
8. Why should a believer be baptized?
9. Give a scripture reference showing baptism to be the prerequisite for church membership.
10. Why is baptism the starting point for Christian service?
11. Demonstrate, from the ministries of Christ and Paul, that baptism does not save.
14. Quote: Matthew 16:18.
15. Quote: Acts 2:41.

STUDY QUESTIONS
1. Into what two “camps” are Baptists divided over the issue of baptism?
2. What does the practice of “open baptism” lead to?
3. Why is the question of authority pertinent to baptism?
4. In determining who has the authority to baptize what basic question must be answered?
5. Why was the Great Commission not given only to the apostles of Christ?
6. Why was the Great Commission not given to believers individually?
7. To whom was the Great Commission given? Why?
8. In what way did the Lord Jesus Christ show that authority in baptism is important?

STUDY QUESTIONS
9. From whence did John the Baptist receive his authority to baptize? Give a scripture
reference.
10. Prove that baptism is a church ordinance.
11. What does baptism “keep in memory?”
12. Apart from baptism, what is the only other scriptural means of being received into the
membership of a Baptist church?
13. Explain how the command for churches to “keep the unity of the Spirit” affects the practice
of baptism?

STUDY QUESTIONS
1. What are the two ordinances given to the New Testament church?
2. Explain why there are only two ordinances.
3. What is the “Lord’s Supper Chapter” in the Bible?
4. What is the doctrine of transubstantiation?
5. Give three scriptural refutations of transubstantiation and the Roman Catholic Mass.
6. What is the doctrine of consubstantiation?
7. Give two scriptural terms for the supper to be observed by churches.

STUDY QUESTIONS
8. What is meant by “closed communion?”
9. What is meant by “close communion?”
10. What is meant by “convenient” or “open communion?”
11. What is meant by “clinic communion?”
12. Prove that the observance of the Lord’s Supper is restricted to the members of a particular
church.
13. What is meant by eating and drinking “unworthily” in I Corinthians 11:27?
14. What should precede the observance of the Lord’s Supper — both personally and
corporately?

STUDY QUESTIONS
15. When should a church not observe the Lord’s Supper?
16. What are the elements to be used in the Lord’s Supper?
17. Why is it unscriptural to use alcoholic wine at the Lord’s Table?
18. Prove the Lord’s Supper is a symbol, not a sacrament.
19. What is symbolized by the broken bread?
20. What is symbolized by the cup?

STUDY QUESTIONS
21. What does the scripture say about the frequency of the observance of the Lord’s Supper?
22. Explain why Acts 20:7 does not refer to the Lord’s Supper.
23. Give three reasons for observing the Lord’s Supper.

STUDY QUESTIONS
1. Define the word “stewardship.”
2. What passage of scripture outlines the principles of stewardship?
3. State three principles of Christian stewardship.
4. Give the six areas where a Christian is required to show stewardship.
5. Complete the saying: “Only one life...
6 What has been committed to each believer?
7. Explain the difference between talents and spiritual gifts.
8. What part of the Christian’s life influences others?

STUDY QUESTIONS
9. Why should a Christian take care of his or her physical body?
10. What is meant by the word “tithe?”
11. From what should a Christian tithe?
12. Demonstrate that tithing is a Bible principle.
13. What is meant by “storehouse tithing?” Why is it scriptural?
14. What is the storehouse for the Christian?
15. Explain the difference between “tithes” and “offerings.”
16. What is a “Faith Promise Missions” offering?
17. What special promise does God give to a church that financially invests in evangelism?

STUDY QUESTIONS
1. Give the definition of a New Testament church.
2. What is implied by the fact that a church is to be organized?
3. Give a scripture reference that shows a church is the highest human authority in all matters
pertaining to church life.
4. List the three steps to be taken in the practice of church discipline relative to offenses.
5. State the two kinds of church discipline.
6. What are the four laws or principles of church discipline?
7. Give four things that the correct application of discipline will preserve.

STUDY QUESTIONS
8. List five examples that require the initiation of disciplinary steps by a church.
9. What is the “Church Discipline Chapter” in the Bible?
10. In what spirit should a church take disciplinary steps?
11. What is the objective of true church discipline?
12. What is involved in the restoration of an excluded member?

STUDY QUESTIONS
1. What three institutions did God establish for the benefit of mankind?
2. Outline the chief purpose for each of these institutions.
3. Give three false notions about God’s purpose for His churches.
4. Give five Biblical purposes the Lord has for His churches.
5. Give five ways a church glorifies God.

STUDY QUESTIONS
6. Define Christian “fellowship.”
7. Give five responsibilities in Christian fellowship.
8. What two things must be avoided when “washing one another’s feet?”
9. What is God’s purpose for His churches with regard to the Truth?
10. Quote: I Timothy 3:15.

STUDY QUESTIONS
ASSIGNMENT #8-A
The Doctrine of the Church
1. Write a brief article (approximately 200 words) explaining each of the following words:
church baptism deacon
bishop communion Baptist
Since these words are often misunderstood, include in your answer the common areas of
confusion and/or misunderstanding and the appropriate Biblical response.
2. Prepare a Bible Study booklet that could be used with new Christians and church members to
teach them the basics of baptism and church membership. A suggested title would be:
“Questions about Baptism and Church Membership.”
This needs to be concise, scriptural, and clear to an untaught believer.
Suggestions for a main outline:
What is baptism?
Who should be baptized?
What does baptism do?
What does baptism mean?
What does baptism make me?
Why should I be baptized?
Where should I be baptized?
3. Write a paper (500 to 1,000 words) examining the major metaphors used of a New
Testament Church, and show how they relate to:
Jesus Christ Individual members Church life & ministry
DUE DATE:

ASSIGNMENT
ASSIGNMENT #8-B
The Doctrine of the Church
1. The Church, The Kingdom, & The Family of God.

Distinguish and carefully explain each entity, showing the relationship between each one
and how it relates to a present-day believer.
2. Baptism — the Water that Divides.

Explain what constitutes scriptural baptism and how the ordinance is a distinguishing
mark of Baptists.
3. Independency & Interdependency.

Make a case for the independency of a New Testament Baptist church, showing its
benefits and scriptural limitations.
Each essay should be between 300-750 words in length (not counting scripture
passages).
Each essay should include an introduction, a minimum of three main points, and a
conclusion.
Each essay should be written from the perspective of explaining our Biblical position
to a new Christian or someone unfamiliar with Baptist beliefs and practices.
DUE DATE:

ASSIGNMENT
THE DOCTRINE OF
THE UNSEEN WORLD
(Angelology)
1. The Existence and Nature of Angels ........................................ 749

2. The Ministry of Angels ............................................................. 753
3. The Person and Nature of Satan ............................................. 759
4. The Works of Satan ................................................................. 765
5. Devils or Demons .................................................................... 773
Study Questions ........................................................................... 781
Assignment ................................................................................... 791
THE EXISTENCE AND NATURE OF ANGELS
The question is often asked, “Is there life in outer space?” According to the Word
of God, the answer is, “yes!”— although certainly not in the manner imagined by
most men.
The Bible teaches the existence of celestial beings called “angels.”
Although many today would dispute this fact as a fanciful myth having heathen
origins, their existence is confirmed 108 times in the Old Testament and 165 times
in the New Testament. The Lord Jesus Christ affirmed their existence — Matthew
26:53; Luke 15:10; John 1:51; etc.
That all pagan religions acknowledge the existence of angels (in corrupted forms)
does not point to a heathen origin of the doctrine any more than heathen stories
of the flood point to pagan origins of that story. See: Romans 1:21-25.
In studying the doctrine of angels, the student needs to be aware of two important
facts:
1. This area of study is often accompanied by much superstition — even
among Christians. Thus extreme care should be taken to stay only with
scripture — not conjecture.
2. Angels are somewhat taken for granted in the Word of God, and it is
difficult to present a systematic study of the subject. Avoidance of
dogmatic statements in several areas is recommended.
I. THE MEANING OF THE TERM “ANGEL”

The word angel comes from a Greek word ‘aggeloV’ (angelos) — which means
“messenger.”
A. THIS IS A SPECIFIC TERM:

Strictly speaking, only some of the host of celestial beings are properly
called “angels” — i.e. messengers of God. The Bible has other names for
spirit beings that are not messengers. e.g. cherubim, seraphim, etc.
B. THE TERM MAY BE APPLIED TO MEN:

Any man sent with a message could properly be called an angel. Some
interpret the “angels of the seven churches” in Revelation 1–3 to be the
messengers sent from the Asian churches to visit John on Patmos — or the
messengers of God to the churches, i.e. their pastors.
For the general purpose of this unit of study we shall use the term ‘angel’ in
its more general sense of referring to the whole company of celestial beings.
The Doctrine of the Unseen World Page 749

LECTURE 1
II. THE CHARACTERISTICS OF ANGELS

Several facts regarding the nature of angels are found in the Word of God.
A. THEY ARE CREATED BEINGS:

“Praise ye him, all his angels: praise ye him, all his hosts ... Let them praise the
name of the LORD: for he commanded, and they were created” — Psalm 148:2,5.
“For by him were all things created, that are in heaven, and that are in earth, visible
and invisible, whether they be thrones, or dominions, or principalities, or powers: all
things were created by him, and for him” — Colossians 1:16.
“Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens,
with all their host, the earth, and all things that are therein, the seas, and all that is
therein, and thou preservest them all; and the host of heaven worshippeth thee” —
Nehemiah 9:6.
Although scripture does not record their actual creation, we know they were
created at the time of God’s creative acts. Job 38:4-7 suggests their creation
was before that of the world.
“Where wast thou when I laid the foundations of the earth? declare, if thou hast
understanding ... When the morning stars sang together, and all the sons of God
shouted for joy?”
B. THEY ARE SPIRIT BEINGS:

“But to which of the angels said he at any time, Sit on my right hand, until I make
thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister
for them who shall be heirs of salvation?” — Hebrews 1:13,14.
“Who maketh his angels spirits; his ministers a flaming fire” — Psalm 104:4.
Angels differ from mankind in that they have no body made up of the
elements. They possess spirit bodies, and know nothing of time and
growth, etc.
However, angels have a faculty of being able to materialize in corporeal
form, appearing and disappearing as they desire. See: Genesis 18:1; 19:1,
12-16; Hebrews 13:2.
C. THEY ARE NON-REPRODUCTIVE BEINGS:

“For in the resurrection they neither marry, nor are given in marriage, but are as the
angels of God in heaven” — Matthew 22:30.
Angels are a “company,” not a race. When God created angels, He called
into existence the whole host at one time. They do not propagate.
See: Deuteronomy 33:2; II Kings 6:16,17; Daniel 7:10; Matthew 26:53;
Luke 2:13; Hebrews 12:22; Revelation 5:11.
D. THEY ARE PERSONAL BEINGS:

Angels are not mechanical robots. They possess attributes of personality.
1. Wise — but not All-Wise.

See: II Samuel 14:20; Matthew 24:36.
One area of ignorance is salvation — I Peter 1:10-12.
Page 750 The Doctrine of the Unseen World

LECTURE 1
2. Intelligent — but not All-Knowing.

They are able to converse with man — Daniel 9:22; Luke 1:26-30;
Revelation 22:8,9. Angels are voluntary and active beings.
E. THEY ARE SUPERHUMAN BEINGS:

Angels are powerful creatures, but they are not omnipotent.
“And it came to pass that night, that the angel of the LORD went out, and smote in
the camp of the Assyrians an hundred fourscore and five thousand: and when they
arose early in the morning, behold, they were all dead corpses” — II Kings 19:35.
“Bless the LORD, ye his angels, that excel in strength, that do his commandments,
hearkening unto the voice of his word” — Psalm 103:20.
“Whereas angels, which are greater in power and might, bring not railing accusation
against them before the Lord” — II Peter 2:11.
Angelic power is designated power — II Samuel 24:16; Revelation 18:1,

21.
F. THEY ARE DEATHLESS BEINGS:

“But they which shall be accounted worthy to obtain that world, and the resurrection
from the dead, neither marry, nor are given in marriage: Neither can they die any
more: for they are equal unto the angels” — Luke 20:35,36.
This reference is often used to teach the false notion that deceased
Christians actually become angels in Heaven. However, Hebrews
12:22,23 and Revelation 7:9-11 distinguish the saved in Heaven from the
angels. The word “equal” has to do with the agelessness of the saved in
eternity.
G. THEY ARE SWIFT BEINGS:

“Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the
vision at the beginning, being caused to fly swiftly, touched me about the time of the
evening oblation” — Daniel 9:21
“Thinkest thou that I cannot now pray to my Father, and he shall presently give me
more than twelve legions of angels?” — Matthew 26:53.
Evidently these spirit beings are able to pierce the heavens almost
instantaneously — faster than human comprehension.
H. THEY ARE HOLY BEINGS:

See: Luke 9:26; Mark 8:38.
I. THEY ARE RANKED BEINGS:

Although there are too many angels to number — Hebrews 12:22;
Revelation 5:11; Luke 2:13, 14; Matthew 26:53 — they are organized into
various ranks, Colossians 1:16. [See: Lecture 2.]
J. THEY ARE MASCULINE BEINGS:

Angels are always referred to by masculine pronouns (“he,” “him,” etc.) —
II Samuel 24:16; I Chronicles 21:15; Matthew 28:2-4; Acts 12:7;
Revelation 22:8,9.
The Doctrine of the Unseen World Page 751

LECTURE 1
When described, angels are given a masculine appearance — e.g.,

Matthew 28:1-5; Mark 16:1-5.
Angels are even sometimes identified as men — Genesis 18:2; 19:1;
Zechariah 1:8-12; Acts 10:1-3,30,31 — and those named (Michael,
Gabriel, and Lucifer) all have masculine names.
Pictures of winged feminine-looking angels are patently unscriptural.
Note: The description of Zechariah’s vision of winged women in

Zechariah 5:5-11 does not present a contrary view to what has
been stated above. In the first place, they are not said to be
angelic beings (contrast verse 10a), but even if they were, they
are obviously associated with divine judgment and the land of
Shinär (Babylon). It is of interest to consider both the
association between womanlikeness and false religion
(Revelation 2:20; 17:1-9), and the feminine appearance of
certain inhabitants of the bottomless pit (Revelation 9:8).
K. THEY ARE MORAL BEINGS:

It is evident God created all His angelic host with a holy nature, though not
a holy character.
1. They Had Freedom To Obey Or Disobey.

See: Ezekiel 28:15; II Peter 2:4; Jude 6.
Unlike sin in man, it seems each angel fell individually — whereas in
Adam all have sinned.
2. Many Angels Joined In Lucifer’s Rebellion.

Now there are “holy angels” (Matthew 25:31; Mark 8:38; Revelation
14:10) and Satan’s angels (Matthew 25:41).
Although the Word of God is silent on the matter, it is supposed that the
moral nature of angels is now steadfastly confirmed. The angels who
remained loyal and obedient to God are confirmed in holiness. Their
character has become permanently holy because their obedience is
habitual. The angels who sinned and fell because they chose to disobey
God are confirmed in wickedness. Their character remains wicked and
rebellious.
Page 752 The Doctrine of the Unseen World

LECTURE 1
THE MINISTRY OF ANGELS
The ministry of the angels of God is one of both fascination and comfort to the
believer — of fascination, because little is mentioned about their work; of comfort,
because the Bible teaches they are ministering spirits “sent forth to minister for
them who shall be heirs of salvation” — Hebrews 1:14.
I. THE SPHERE OF ANGELIC ACTIVITY

We usually think of angels as being “in Heaven.” We must understand that when
the Bible speaks of “heaven,” it can refer to any one of three:
A. THE FIRST HEAVEN:

This is the firmament, the atmosphere — Acts 14:17.
B. THE SECOND HEAVEN:

We may call this (in today’s terms) “outer space” — Ephesians 6:12.
C. THE THIRD HEAVEN:

This is the abode of God — Job 22:12; II Corinthians 12:1-4.
Angels are present in each of the three heavens.

Satan is the prince of (over) the “power [another spirit being] of the air” (the first
heaven) — Ephesians 2:1. His host can also resist holy angels traveling from
God’s throne to earth — Daniel 10:12,13 (in the second heaven). He is the
accuser of the brethren before God’s throne in the third Heaven — Revelation
12:10; Job 1:6,7.
II. THE ANGELIC RANKS

The Word of God reveals that there are several ranks within the celestial kingdom:
A. THE ARCHANGEL:
There is actually only one archangel mentioned by name in the Bible. His
name is Michael. See: Daniel 10:13; Jude 9; Revelation 12:7.
The title “archangel” suggests he is the highest ranking angel, the
“commander-in-chief” of the heavenly host.
Michael has the special assignment of acting in the interests of the nation of
Israel (Daniel 12:1). He will announce the rapture ( I Thessalonians 4:16),
which coincidently recommences God’s active dealings with Israel.
The Doctrine of The Unseen World Page 753

LECTURE 2
B. GABRIEL:
Gabriel is never called an archangel. It seems he has been entrusted with
the special task of bringing important messages from God to man,
particularly those revealing God’s plan in history:
1. He Announced The Prophecy Of The Seventy Weeks.

See: Daniel 9:21.
2. He Announced The Conception Of John The Baptist.

See: Luke 1:11,19.
3. He Announced The Conception Of The Lord Jesus.

See: Luke 1:26.
C. THE CHERUBIM:
It appears the cherubim have a ministry of defense.
1. They Were The Sentinels Of Eden.

See: Genesis 3:24.
2. They Guard The Throne Of Heaven.

See: Psalm 80:1; 99:1; Revelation 4:6-8.
Cherubim are described in Ezekiel 1:4-28 and 10:8-22. They are beautiful,
translucent creatures, having four wings and four faces.
The cherubims are guardians of the glory of God — Ezekiel 10:4,18,19.
Their representation guarded the mercy seat in the tabernacle, and the
glory of God appeared between them — Exodus 25:22.
Lucifer was a cherub — Ezekiel 28:14a.
D. THE SERAPHIM:
The only mention of seraphim is found in Isaiah 6:1-3, although it appears
the four beasts of Revelation 4:6-9 are seraphim.
They are similar to the cherubim, except that they have six wings.
Seraphim are associated with the worship of God and the throne of God in
Heaven. They have a ministry of music and proclaim the holiness of God.
The cherubim are by the throne of God, the seraphim are above it.
Note: Cherubim and seraphim are the only celestial beings

specifically said to have wings.
E. THE ANGELS:
The angels of God, in the strict sense of the word, are celestial spirits whose
ministry is directed toward mankind.
This ministry is detailed below.
Page 754 The Doctrine of The Unseen World

LECTURE 2
F. THRONES, DOMINIONS, PRINCIPALITIES, POWERS:

The celestial kingdom is an organized kingdom. Although we know very
little of its extent or nature, it is evident that the host of Heaven is a highly
structured and organized army — Colossians 1:16; Ephesians 1:21; 6:12.
From Daniel 10:12,13,20 we see that behind every earthly throne, behind
every earthly dominion, behind every earthly principality, and behind
every earthly power, there are celestial powers — both of light and
darkness.
III. THE WORK OF ANGELS CONCERNING MAN

As noted above, the ministry of angels is one centered upon man — they are
“ministering spirits” (Hebrews 1:14).
A. ANGELS ARE INTERESTED IN THE SALVATION OF

SINNERS:
1. They Desire To Understand Salvation.
“Unto whom it was revealed, that not unto themselves, but unto us they did
minister the things, which are now reported unto you by them that have
preached the gospel unto you with the Holy Ghost sent down from heaven;
WHICH THINGS THE ANGELS DESIRE TO LOOK INTO” — I Peter 1:12.
Angels cannot comprehend the grace of God, but they are made to
understand God’s great wisdom in sending His Son to die on the cross
through the churches of the Lord — Ephesians 3:10.
“’Tis mystery all! The Immortal dies!

Who can explore His strange design?
In vain, the firstborn Seraph tries
To sound the depths of love divine.
’Tis mercy all! Let earth adore,
Let angel minds inquire no more.” (1)
2. They Hear (& No Doubt Join In) Rejoicing Over A Soul’s Salvation.
“Likewise, I say unto you, there is joy in the presence of the angels of God over
one sinner that repenteth” — Luke 15:10.
1 Wesley, Charles (1707-88). Hymn — “And Can it Be?”

LECTURE 2
B. ANGELS DIRECT THE LIFE AND MINISTRY OF

BELIEVERS:
“And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south
unto the way that goeth down from Jerusalem unto Gaza, which is desert” — Acts
8:26.
“For there stood by me this night the angel of God, whose I am, and whom I serve,
Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath
given thee all them that sail with thee” — Acts 27:23,24.
C. ANGELS CAN PROTECT THE PHYSICAL LIFE OF

BELIEVERS:
“And he answered, Fear not: for they that be with us are more than they that be with
them. And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may
see. And the LORD opened the eyes of the young man; and he saw: and, behold,
the mountain was full of horses and chariots of fire round about Elisha” — II Kings
6:16,17.
“The angel of the LORD encampeth round about them that fear him, and delivereth
them” — Psalm 34:7.
“For he shall give his angels charge over thee, to keep thee in all thy ways” — Psalm
91:11 [a reference to Christ].
“My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt
me...” — Daniel 6:22.
“Then the high priest rose up, and all they that were with him, (which is the sect of the
Sadducees,) and were filled with indignation, And laid their hands on the apostles,
and put them in the common prison. But the angel of the Lord by night opened the
prison doors, and brought them forth, and said, Go, stand and speak in the temple to
the people all the words of this life” — Acts 5:17-20.
“And when Herod would have brought him forth, the same night Peter was sleeping
between two soldiers, bound with two chains: and the keepers before the door kept
the prison. And, behold, the angel of the Lord came upon him, and a light shined in
the prison: and he smote Peter on the side, and raised him up, saying, Arise up
quickly. And his chains fell off from his hands. And the angel said unto him, Gird
thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy
garment about thee, and follow me. And he went out, and followed him; and wist not
that it was true which was done by the angel; but thought he saw a vision. When they
were past the first and the second ward, they came unto the iron gate that leadeth
unto the city; which opened to them of his own accord: and they went out, and
passed on through one street; and forthwith the angel departed from him. And when
Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent
his angel, and hath delivered me out of the hand of Herod, and from all the
expectation of the people of the Jews” — Acts 12:7-11.
D. ANGELS ATTEND TO THE NEEDS OF BELIEVERS:

Angels are sent to cheer and strengthen the saints of God.
“And as he lay and slept under a juniper tree, behold, then an angel touched him,
and said unto him, Arise and eat. And he looked, and, behold, there was a cake
baken on the coals, and a cruse of water at his head. And he did eat and drink, and
laid him down again. And the angel of the LORD came again the second time, and
touched him, and said, Arise and eat; because the journey is too great for thee” — I
Kings 19:5-7.
See also: Matthew 4:11; Luke 22:43; Acts 27:22,23; Hebrews 1:14.

LECTURE 2
E. ANGELS TRANSPORT THE SOULS OF BELIEVERS:

“And it came to pass, that the beggar died, and was carried by the angels into
Abraham’s bosom” — Luke 16:22a.
They carry the soul of a deceased Christian to glory. To be absent from the
body is to be present with the Lord!
F. ANGELS EXERCISE A MINISTRY OF SPIRITUAL

PROTECTION TOWARD CHILDREN:
“Take heed that ye despise not one of these little ones; for I say unto you, That in
heaven their angels do always behold the face of my Father which is in heaven” —
Matthew 18:10.
G. ANGELS WILL ACCOMPANY BELIEVERS AT CHRIST’S

RETURN:
“And to you who are troubled rest with us, when the Lord Jesus shall be revealed
from heaven with his mighty angels, In flaming fire taking vengeance on them that
know not God, and that obey not the gospel of our Lord Jesus Christ” — II
Thessalonians 1:7,8.
H. ANGELS WILL EXECUTE GOD’S JUDGMENTS UPON

SIN:
1. They Will Initiate Divine Judgments During Daniel’s 70TH Week.
See: Revelation 7:1,2; 8:2–9:2,13-15; 10:1; 14:6-10,15-19; 15:1,6,7;
16:2-17; 18:1,2.
2. They Will Separate The Sheep And Goats At The “Throne Of Glory”
Judgment Of The Nations.
See: Luke 17:34-36; Matthew 13:39; 25:31,32.
3. They Will Bind Satan For The Duration Of Christ’s Kingdom.

See: Revelation 20:1-3.
4. They Will Cast The Lost Into The Lake Of Fire.

See: Matthew 13:41,42; Revelation 20:15.
DOCTRINAL VERSE MEMORIZATION: # 30 Psalm 91:11

LECTURE 2
NOTES

LECTURE 2
THE PERSON & NATURE OF SATAN
The existence of a personal Devil is scoffed at by many, and doubted by more.

Modernists believe evil exists, but not an “evil one.” Satan is often regarded as an
impersonal force, an imagination, a medieval invention designed to scare people
into the “Church,” or an excuse on which to blame our shortcomings.
None of these is so, for the Bible clearly teaches the existence of a personal,
malevolent, evil one — the Devil.
It is the duty of each Christian ‘soldier’ to know as much about his or her adversary
as possible — II Corinthians 2:11. Ignorance on this subject is a dangerous thing.
I. THE EXISTENCE OF SATAN

Seven Old Testament books and 19 New Testament books refer to Satan as a real
being. Each of the writers of the New Testament mentions him.
The reality of Satan is most readily seen in the life of Christ. The Devil continually
sought to prevent our Lord from going to the cross by means of fratricide (Genesis
4:8); regalicide (II Kings 11:1-3); infanticide (Matthew 2:16); homicide (John
8:59); and deicide (Matthew 26:38; Luke 22:44). He is a murderer and a liar!
Satan even sought to turn Jesus Christ into a ‘devil-worshiper’ — Matthew 4:9.
The Lord Jesus Christ spoke to the Devil, rebuked the Devil, cast out devils, taught
about the Devil, and defeated the Devil on the cross.
Yes, Satan exists!
II. THE ORIGIN AND ORIGINAL ESTATE OF SATAN

Satan’s name was “Lucifer” which means ‘Son of the morning’ or, ‘Day Star.’
Details of his earliest career are given in Ezekiel 28:11-19. Primarily, this passage
is a prophecy against the King of Tyre (probably Ethbaal II). The first 10 verses in
the chapter were fulfilled by Nebuchadnezzar’s invasion and 13 year siege of Tyre
(598-585 B.C.). However, within this prophecy and beyond this prophecy, we
see another personage — the evil one behind the King of Tyre (Satan).
It is also known as a ‘double-prophecy’ (a feature common to several Old
Testament prophecies), meaning it has a near and a far fulfillment. In its
secondary sense, the King of Tyre is a harbinger of the coming Antichrist (see:
verse 2). The prophecy goes beyond these two kings to reveal the one actually
behind their activities. (Note the change in verse 11.)
From this scripture we learn the following about Satan:

LECTURE 3
A. SATAN IS A CREATED BEING:

See: Ezekiel 28:13,15.
This is of great comfort to the believer, because it means that the Devil
cannot be all-powerful, all-knowing, or everywhere at once. Because he is
a created being, the Devil is not self-existent, and can never be free from his
dependence upon the Creator — though he may vainly purpose to be
independent, and even be permitted for a time to act under that delusion.
B. SATAN IS A CELESTIAL BEING:

He is called “the anointed cherub.” The cherubim are celestial creatures
found at the throne of God, whose duty is to guard the glory of God.
C. SATAN WAS THE SUM OF WISDOM, BEAUTY, AND

PERFECTION:
Perhaps he was created the most beautiful and intelligent of all the celestial
beings. The description of Lucifer’s beauty is given in verse 13. He was
covered with every precious stone conceivable.
D. SATAN WAS THE COVERING CHERUB:

He was set upon the “mountain of God.” This statement is a little obscure
as to its meaning, but because in prophetic scripture a ‘mountain’
symbolizes a kingdom or the center of government (Psalm 48:1; Isaiah 2:2),
and because Satan was a cherubim, evidently his original estate was that of
the guardian or protector of the very throne of Almighty God.
Even the archangel Michael recognized the high position Satan once held
before the fall — Jude 9.
A power and wisdom sufficient to guard the throne of God and a glory and
beauty that would become the highest officer in the court of Heaven gives
us some estimation of Satan’s present power and position.
E. SATAN WAS IN EDEN — THE GARDEN OF GOD:

See: Ezekiel 28:13.
Some believe this to be an Eden different from that in Genesis 2 (because of
its description — verses 14,16.) Others think Satan also exercised some
governmental control over the earth.
One thing we do know — he was in Eden (Genesis 3:1).
F. SATAN WAS CREATED PERFECT:

See: Ezekiel 28:15.

LECTURE 3
This means he was the perfect fulfillment of his Creator’s intention.

Nevertheless, Lucifer was a free moral agent, capable of choosing evil
though not obliged to do so.
III. THE FALL OF SATAN

The account of Satan’s origins in Ezekiel 28 tells us that Lucifer sinned — verses
15,17. Isaiah 14:12-17 enlarges upon this fact, and gives us some details of his
fall.
Satan began in truth but fell to a state whereof Christ said, “There is no truth in
him” — John 8:44.
A. THE TIME OF SATAN’S FALL:

It is important to distinguish Satan’s moral fall from his physical
banishment from heaven.
1. The Moral Fall Of Satan.

According to Ezekiel 28:15, there was a definite occasion when Satan
sinned and fell from his exalted position. Obviously this occurred at
some point between his creation and the fall of man in Genesis 3.
2. The Physical Fall Of Satan.

This was previewed by the Lord Jesus Christ in Luke 10:18.
Popular superstition has Satan as the “ruler of hell.” The Bible teaches
that he still has access to the throne room of (the third) Heaven — Job
1:6,7; Revelation 12:10; he is still the prince of power of the (second
heaven) air — Ephesians 2:2; and he still walks about in the earth —
Job 1:7; I Peter 5:8.
The prophecy of Isaiah 14 is proleptic, meaning that the prophet is
speaking of the future from the future so that what he is saying appears
to be past. The context of this chapter is the second coming of Christ
and the millennial kingdom. Much of what is said about Satan (verses
9-11,15-17) is yet to occur. Revelation 12:7-10 teaches that Satan will
be cast out of Heaven in the middle of Daniel’s 70TH Week, prior to the
second coming of Christ and the establishment of millennial rule.
3. The “Gap Theory” And The Fall Of Satan.

The so-called Gap Theory of Creation places the rebellion and fall of
Satan between Genesis 1:1 — God’s original creation, and Genesis
1:2d — God’s re-creation of a world made chaotic as a direct result of
Satan’s sin. (1)
1 Scofield, C. I. (Editor). The Scofield Reference Bible. New York, New York: Oxford University Press: 1917
edition: pg. 3.

LECTURE 3
Scriptures such as Isaiah 24:1; 45:18 and Jeremiah 4:23-26 are given
to show that the original earth underwent a “cataclysmic change as the
result of a divine judgment.”
(One of the big problems with this theory is that it tends to
accommodate the vast “geological epochs” proposed by
evolutionists.)
B. THE NATURE OF SATAN’S SIN:

In a word, Satan’s sin was PRIDE. The Bible tells us his heart was lifted up
because of his beauty — Ezekiel 28:17. Satan was the first being to
manifest a will opposed to the will of God.
In Isaiah 14:13,14, we have the five “I wills” recorded of Him:
Note: These verses are in the past tense.
1. “I WILL ascend into heaven .”

This statement indicates the domain of Lucifer was both earthly (Eden)
and Heavenly (throne).
2. “I WILL exalt my throne above the stars of God.”

A throne indicates authority, which Lucifer certainly had.
In scripture symbolism, “stars” can speak of angels — Revelation 12:4.
The name Lucifer means “day star.”
Evidently, Lucifer aspired to usurp complete authority over all celestial
beings.
3. “I WILL sit also upon the mount of the congregation.”

Satan sought authority over the Kingdom of God.
4. “I WILL ascend above the heights of the clouds .”
5. “I WILL BE LIKE THE MOST HIGH .”

This sums up the heart intent of Satan — he wants to be God.
a. This explains why he sought the worship of the Lord Jesus Christ —
Matthew 4:9.
b. This reveals his desire for every man, woman, and child — to
become devil worshipers — II Corinthians 4:4.
c. It reveals his personal plans for the future — II Thessalonians 2:4.
d. There is the reality of a Satanic Triad.
Satan — who seeks to usurp God the Father.
Antichrist — who will imitate God the Son.
False Prophet — who counterfeits God the Spirit.
Each of these personages are seen in Revelation 13.

LECTURE 3
IV. THE PERSONALITY OF SATAN

Satan is shown in the Word of God to possess personality. He is a PERSONAL
DEVIL — not a mere influence or evil force.
A. HE IS CAPABLE OF PERSONAL ACTS:
1. He Is A Sinner — I John 3:8.
2. He Is A Murderer And A Liar — John 8:44; Hebrews 2:14.
3. He Speaks — Matthew 4:1-11; Revelation 12:10.
4. He Tempts — I Corinthians 7:5.
5. He Deceives — Revelation 20:7,8.
6. He Works — II Thessalonians 2:9.
B. HE POSSESSES THE ELEMENTS OF PERSONALITY:
1. Intellect.
See: Job 1:6-11; II Corinthians 2:11; Ephesians 6:11.
2. Emotion.
a. Desire — Luke 22:31.
b. Pride — Isaiah 14:12-15.
c. Wrath — Revelation 12:12.
3. Volition.
See: Isaiah 14:13,14; II Timothy 2:26.
C. HE IS GIVEN PERSONAL NAMES:

In the Word of God this malevolent being is called:
1. Beelzebub — Matthew 12:24.
2. Devil — Revelation 12:9.
3. Lucifer — Isaiah 14:12.
4. Satan — Revelation 12:9.

LECTURE 3
V. THE CHARACTER OF SATAN
A. SATAN IS A PROUD BEING WHO ENGENDERS PRIDE:

“Not a novice, lest being lifted up with pride he fall into the condemnation of the devil”
— I Timothy 3:6.
B. SATAN IS A POWERFUL BEING WHO WORKS

AGGRESSIVELY:
“Put on the whole armour of God, that ye may be able to stand against the wiles of
the devil. For we wrestle not against flesh and blood, but against principalities,
against powers, against the rulers of the darkness of this world, against spiritual
wickedness in high places. Wherefore take unto you the whole armour of God, that
ye may be able to withstand in the evil day, and having done all, to stand” —
Ephesians 6:11-13.
Nevertheless, Satan is not omnipotent — Job 1:9-12; 2:3-7; Jude 9.
C. SATAN IS A WICKED BEING WHO PROMOTES SIN:

“I write unto you, fathers, because ye have known him that is from the beginning. I
write unto you, young men, because ye have overcome the wicked one. I write unto
you, little children, because ye have known the Father” — I John 2:13.
D. SATAN IS A CRAFTY BEING WHO DECEIVES:

See: Genesis 3:1; II Corinthians 2:11; 4:4; 11:3; Ephesians 6:11; II
Thessalonians 2:9,10; Revelation 12:9; 20:7,8.
E. SATAN IS A TREACHEROUS BEING WHO ENSNARES

MEN:
“And that they may recover themselves out of the snare of the devil, who are taken
captive by him at his will” — II Timothy 2:26.
F. SATAN IS A CAMOUFLAGED BEING WHO IMITATES

RIGHTEOUSNESS:
“For such are false apostles, deceitful workers, transforming themselves into the
apostles of Christ. And no marvel; for Satan himself is transformed into an angel of
light” — II Corinthians 11:13,14.
G. SATAN IS AN INTENSE BEING WHO WORKS BOLDLY:

See: I Chronicles 21:1; Zechariah 3:1; Luke 4:3; I Peter 5:8.
H. SATAN IS A PERSISTENT BEING WHO WORKS

INCESSANTLY:
“But while men slept, his enemy came and sowed tares among the wheat, and went
his way ... The enemy that sowed them is the devil.” — Matthew 13:25,39.
DOCTRINAL VERSE MEMORIZATION: # 31 John 8:44

LECTURE 3
THE WORKS OF SATAN
The Bible not only teaches the existence of a personal Devil, but the existence of
an active Devil, one who “as a roaring lion, walketh about, seeking whom he may
devour” — I Peter 5:8.
Satan is totally opposed to anything good or of God. He has an insatiable
appetite for evil and mischief — blindly pursuing his personal goal of receiving
allegiance from all God’s creation.
l The name “Satan” means ‘adversary.’
l The name “Devil” means ‘slanderer.’
I. THE WORKS OF SATAN IN GENERAL
A. HE IS THE INSTIGATOR OF SIN:
1. In The Universe — Ezekiel 28:15.
2. In The Human Race — Genesis 3:1,6,14,21.
B. HE IS THE TEMPTER TO SIN:

See: Luke 4:1-13.
C. HE IS THE INCITER OF SIN:

See: I Thessalonians 3:5; I Corinthians 7:5.
D. HE IS THE INITIATOR OF SUFFERING AND DEATH:

See: Acts 10:38; Hebrews 2:14.
Suffering and death are a direct result of the entrance of sin into the world.
E. HE IS THE IMITATOR OF GOD:

Everything good that God has done, Satan imitates with a counterfeit. The
supreme motive of this malevolent being is unchanged — to be like the
most High. Because of Satan there is:
1. Another “God ” — II Corinthians 4:4; Isaiah 14:13.
2. Another “Christ ” — II Corinthians 11:4; I John 2:18,22; 4:3.

See: Revelation 13.

LECTURE 4
Notice that the coming Antichrist will ride a white horse — Revelation
6:2; will make a ‘messianic’ covenant with Israel — Daniel 9:27a; and
will undergo some kind of ‘death and resurrection’ — Revelation 13:3.
3. Another “Spirit ” — II Corinthians 11:4; I John 4:1-3,6.

See also: Revelation 13:11-16.
4. Another “Gospel” — Acts 15:1; II Corinthians 11:4; Galatians 1:6-9.
5. Another “Baptism ” — Acts 19:1-5.

These unsaved men were trusting in the right baptism (i.e. Baptist
baptism) to save them.
6. Another “Ministry” — Matthew 7:21-23; II Corinthians 11:13-15.

See: II Peter 2:1,2.
7. Another “Bible ” — II Corinthians 2:17.

Satan’s greatest attack is to cause people to doubt what God has said.
8. Another “People” — Matthew 13:24-30,36-43.

This is the “religious crowd.”
9. Another “Church” — Revelation 17.

Notice that this “‘Church’ of the Antichrist” is:
a. A counterfeit ‘Church’ — verse 1.
Contrast the “Great Whore” with the Lord’s churches (II
Corinthians 11:2.)
b. A universal ‘Church’ — verse 1 ( “many waters”).
See: verse 15. Another word for universal is “katholikos.”
c. A state ‘Church’ — verse 2a.
d. A seducing ‘Church’ — verse 2b.
e. A blasphemous ‘Church’ — verse 3.
f. A pompous ‘Church’ — verse 4a.
g. A wealthy ‘Church’ — verse 4b.
h. An immoral ‘Church’ — verse 4c.
i. A pagan ‘Church’ — verse 5a.

Babylon was the city where paganism began — Genesis 11:1-9.
j. A parenting ‘Church’ — verse 5b.
To be a mother, children must be brought forth. The Protestant
denominations were mainly mothered by the Church of Rome.

LECTURE 4
k. A persecuting ‘Church’ — verse 6.
l. An identifiable ‘Church’ — verse 9.

The seven-hilled city is Rome. This ecclesiastical monstrosity (now
developing in the name of ecumenism) will be the religious arm of
the Antichrist until the middle of Daniel’s 70TH Week — Revelation
17:16,17.
Note: Another city built on seven hills is Istanbul, Turkey —
formerly known as Constantinople, the center of the Eastern
Orthodox ‘Church.’
10. Another “Kingdom ” — Matthew 12:26; Ephesians 6:12.
11. Other “Miracles ” — Revelation 13:13.

Little wonder people are drawn away into the experiences they seek.
Satan is the counterfeit (“would-be”) God.
II. THE WORKS OF SATAN AMONG THE UNSAVED
A. THE UNSAVED ARE THE CHILDREN OF SATAN:

See: Matthew 13:38; Acts 13:10; I John 3:10.
B. THE UNSAVED DO THE LUSTS OF SATAN (PRIDE):

See: John 8:44.
C. THE UNSAVED MAY BE POSSESSED BY SATAN:
1. Satan Entered Judas.

See: Luke 22:3; John 13:2,27.
2. Satan Takes Men Captive.

See: II Timothy 2:26.
3. Satan Works In The Lost.

See: Ephesians 2:2.
D. THE UNSAVED ARE BLINDED AND DECEIVED BY

SATAN:
See: I Corinthians 6:9,10; II Corinthians 4:4; Revelation 20:7,8.
Satan uses the following devices to blind and deceive men:
1. Religion — Matthew 7:21; 15:3-9; 23; Colossians 2:8.

Religion may be summarized by the word “DO!”

LECTURE 4
More people are trusting their religion to get them to Heaven than any
other thing. Religion may mean ritualism, emotionalism, atheism,
rationalism, paganism (‘New Age’), humanism, intellectualism, or any
number of “-isms,” which replace faith in Christ with the works of the
flesh.
2. Science — I Timothy 6:20.

This has to do with the claims of possessing “higher knowledge”
(Gnosticism). False science (knowledge) such as the Theory of
Evolution denies the Creator.
Many have placed their faith in the technology and achievements of
man to save them and the world.
3. Money And Materialism — Matthew 6:31-34; I Timothy 6:9,10.

Wealth and possessions will never bring peace of mind, let alone peace
with God!
4. Entertainment And Worldliness.

See: I Timothy 5:6; II Timothy 3:4; I John 2:15-17.
Satan promotes pleasure to numb any sense of eternity. Hedonism is
widely practiced as a religion today.
5. Sensuality And Immorality — James 3:15; Jude 18,19.

By inciting man to gratify his baser (sinful) nature, Satan diminishes
thoughts of spiritual matters.
6. Sorcery.
The word “sorcerer’ is translated from the Greek word ‘farmakeia‘
(pharmakeia) — that relates to drugs and intoxicating substances.
See: Acts 8:9-11; 13:6-8; Revelation 18:23; 21:8; 22:15.
E. THE UNSAVED ARE DEPRIVED OF THE WORD OF

GOD BY SATAN:
“When any one heareth the word of the kingdom, and understandeth it not, then
cometh the wicked one, and catcheth away that which was sown in his heart” —
Matthew 13:19.
III. THE WORKS OF SATAN AMONG THE SAINTS
A. SATAN AFFLICTS BELIEVERS AS GOD PERMITS:

See: Job 1:12; 2:4-7; II Corinthians 12:7-10.
B. SATAN TEMPTS BELIEVERS:

See: I Thessalonians 3:5; Luke 22:31.

LECTURE 4
C. SATAN OPPOSES GOD’S PROGRAM:
1. Opposes Gospel Preaching — Mark 4:15.
2. Hinders Evangelistics — I Thessalonians 2:18.
D. SATAN ACCUSES CHRISTIANS:

See: Revelation 12:9,10.
E. SATAN FOMENTS AND FOSTERS FALSE DOCTRINE:
False doctrines such as:
1. Sin Will Not Be Punished — Genesis 3:4,5.
2. Good Men Are Hypocrites — Job 1:9-11.
3. We Can Tempt God — Matthew 4:5,6.
4. Marriage And The Use Of Meats Is Sinful — I Timothy 4:1-3.
5. The Word Of God Is Not Absolute — Genesis 3:1c.
F. AREAS OF SATANIC ATTACK:

Satan probes for “chinks in the armor.” There are several areas of possible
weakness where Satan may gain the advantage in the life of a believer:
1. The Area Of The Mind.

The believer’s thought-life is the major battleground in spiritual warfare
with Satan.
Study the word “mind” in the following references: II Corinthians 11:3;
Hebrews 12:3; II Corinthians 4:3,4; Ephesians 4:23; and Philippians
2:5. It is the decision-making center of our life — where victory over the
world, the flesh, and the Devil are won or lost (Romans 6:11,13,16;
7:25).
Evidently Satan worked on the imprisoned Baptist’s mind, causing him
to question the very thing he had been preaching — Matthew 11:2,3.
2. The Area Of Health And Well Being.

Satan continually buffeted Paul through his “thorn in the flesh” — II
3. The Area Of Physical Strength.

The disciples’ strength failed them when they fell asleep in the garden
as the Lord was praying — Matthew 26:40,41.

LECTURE 4
4. The Area Of The Emotions.

Elijah ran from Jezebel right after he had won a great victory. He had
an attack of “juniperitis” — he began to feel sorry for himself.
See: I Kings 19:2-4. Self pity is a problem for many Christians.
5. The Area Of Temperament.

Satan will attempt to stir up the Christian with a quick temper, and
provoke one with a sarcastic tongue. Peter showed a weak disposition
when he whipped off the ear of Malchus — Matthew 26:51.
6. The Area Of Morals.

e.g. Samson, David, Solomon.
Someone has rightly observed that there are two areas a preacher must
watch in his personal living — money and women.
Attacks in these areas are designed to bring doubt, discouragement, and

decline into the life of the Christian. This in turn leads to a neglect of prayer,
Bible study, church attendance, and soul winning — consequently to
further inroads by the Devil.
IV. OVERCOMING SATAN AND HIS WORKS
A. BE SAVED — Hebrews 2:14.
B. BE EQUIPPED — Ephesians 6:11-18.
1. Truth — John 8:32; I John 2:18-28.
2. Righteousness — Philippians 3:8,9.
3. Peace — John 14:27; Philippians 4:7.
4. Faith — Hebrews 11:6.
5. Word Of God — Hebrews 4:12.
6. Prayer — Ephesians 6:18.
7. Perseverance — James 4:7; Galatians 6:9; II Timothy 2:3,4.
C. BE DISCIPLINED — Ephesians 4:27.
D. BE WATCHFUL — II Corinthians 2:11; I Peter 5:8.
E. RESIST — James 4:7; I Peter 5:9.

This is both a command and a promise. A saint is never told to retreat — he
doesn’t have any armor for the back parts!

LECTURE 4
V. THE END OF SATAN AND HIS WORKS
A. SATAN IS A DEFEATED FOE:

The first promise of a Savior (Genesis 3:15) foretold the bruising of the
head of Satan. The defeat of Satan was accomplished by the Lord Jesus
Christ:
1. Christ Resisted The Temptations Of Satan — Matthew 4:11.

Those in Christ may share the same victory over temptations —
Hebrews 4:15,16.
2. Christ Destroyed The Works Of Satan — I John 3:8.

This means He has thwarted, or undone, the works of the Devil. Those
in Christ can overcome Satan and live fruitful, productive lives —
I John 4:4. We are on the victory side!
3. Christ Sealed Satan’s Doom On The Cross.

See: Colossians 2:15; Hebrews 2:14; John 16:11.
Note: While Satan is defeated, he is not yet destroyed.

When killing a snake with a stick there are two strokes needed.
The first blow should be directed to the middle of the serpent’s
back. This will break its back and immobilize it — thus enabling
the second blow to be effected, one to the head that will kill it.
Satan has had his back broken by Christ at the cross — he is
defeated and doomed, but still dangerous.
B. SATAN IS A DESPERATE FOE:

In the last days, Satan is making (it seems) one last desperate campaign to
achieve his one ambition — to be God, and steal the hearts of men.
1. Before The Rapture.

The Bible predicts an increase in Satanic activity — I Timothy 4:1; II
Timothy 3:1-5.
2. After The Rapture.

During the Tribulation period the world will be turned over to Satan. At
last he is God!! (or so he thinks). Most of the world will worship him
through the Antichrist.
See: II Thessalonians 2:3-12; Revelation 13:4,8,15-18.
C. SATAN IS A DOOMED FOE:

At the return of Christ to earth, Satan will be bound — Revelation 20:1-3.
This binding shall remain for the 1,000 years of the Millennial kingdom.

LECTURE 4
Following the Millennium, Satan will be loosed for a season to test those
born during this golden age as to their true heart’s allegiance — Revelation
20:10.
The final abode of Satan is the lake of fire — Matthew 25:41; Jude 6;
Revelation 20:10.
When Satan reminds you of your past, remind him of his future!
DOCTRINAL VERSE MEMORIZATION: # 32 I Peter 5:8

LECTURE 4
DEVILS OR DEMONS
As to the existence within the Kingdom of Darkness of beings known as “devils,”

“demons,” or “evil spirits,” there can be no doubt. As to the possibility of
thoroughly knowing their purpose, works, and position within that kingdom, we
cannot be so dogmatic.
In the Word of God, the curtain of revelation concerning the unseen spirit world
lifts but in part. One of the areas of uncertainty about devils is whether they are
fallen angels associated with the fall of Lucifer (Matthew 25:41) or a special class
of unholy angels (II Peter 2:4; Jude 6).
In this study we shall strive to stay within the bounds of positive revelation.
I. THE EXISTENCE OF DEVILS

There are approximately 80 references in the Word of God (particularly in the
New Testament) to devils or unclean spirits.
A. RECOGNIZED IN THE OLD TESTAMENT:

See: Leviticus 20:6,27; Deuteronomy 32:17.
B. RECOGNIZED BY THE LORD JESUS CHRIST:

See: Matthew 12:27,28; Mark 5:1-20; 16:17.
Christ knew of their existence. He spoke to them and cast them out of
people.
C. RECOGNIZED BY THE LORD’S CHURCH:

The evangelistic church encountered them — Luke 10:17.
D. RECOGNIZED BY THE WRITERS OF THE NEW

TESTAMENT:
See: I Corinthians 10:20,21; I Timothy 4:1; James 2:19.
Note: It has been said that if demons are lying quiet and subdued in
our day, it is because Christianity has lost its aggressiveness.
II. THE IDENTITY OF DEVILS
A. WHAT THEY ARE NOT:
Devils or demons are not:
1. Superstitious designations for certain natural diseases.

LECTURE 5
2. Spirits of wicked men deceased.
3. Disembodied spirits of some pre-Adamic civilization. This view is

sometimes held by proponents of the “Gap Theory” of creation. (1)
B. WHAT THEY ARE:
1. They Are Spirit Beings — Luke 9:38-42.
2. They Are Numerous Beings — Mark 5:9.
Note: Many believe fallen angels are divided into two classes: those
that are free (devils), and those that are bound (II Peter 2:4; Jude
6). That evil spirits are distinct from fallen angels appears to be
the case from Acts 23:8,9.
C. A THEORY OF THE ORIGIN OF DEMONS:

Several Bible students hold that the “giants” of Genesis 6:4 were the
offspring of angels and women, and these account for the origin of demons.
The basic issue in this theory is the identity of the ‘sons of God’ in Genesis
6:2, 4 — the two opinions being that they are either angels (based on Job
1:6; 2:1; 38:7) or the godly line of Sethites (based upon the context of
Genesis 4 and 5 — the godly line of Seth and the wicked line of Cain).
Those who hold that the Sons of God were “angels which kept not their first
estate” — Jude 6 believe this intermarriage brought about a supernatural
race (Hebrew — ‘nephilim’) which necessitated the catastrophic judgment
of a universal flood. The physical death of these creatures left a
supernatural disembodied host — demons — who to this day seek
embodiment in men — Matthew 12:43, 44.
Those who reject this theory hold that the Sons of God were descendants of
Seth (godly seed) and the ‘daughters of men’ were descendants of Cain
(ungodly seed.) The intermarriage was a Satanic attempt to corrupt or
destroy the line of the promised seed of the woman.
1. Basic Arguments FOR This Theory.

a. The ‘men’ of Genesis 6:1 refers to all men in general — therefore
the daughters of men would have to be daughters of all men, not
just Cainites.
b. There was no prohibition given against Sethite-Cainite
intermarriage in scripture. If that’s all it was, why make something
of it?
1 See: Bancroft, E.H. Elemental Theology. Grand Rapids, Michigan: Zondervan (Academie Books), 1977: pp.
339-340.

LECTURE 5
c. Why would a Sethite-Cainite intermarriage produce such unusual

or notable offspring?
2. Basic Arguments Against This Theory.
a. The term “sons of God” is not exclusively used of angels in the Old
Testament — see: Isaiah 43:6,7.
b. The offspring of this union became mighty men.
c. Christ’s description of the days of Noah indicates a completely
human scene that would be duplicated at the time of His return —
Matthew 24:37-39; Luke 17:26,27.
III. THE NATURE OF DEVILS
A. THEY ARE SPIRIT BEINGS:

See: Matthew 8:17; 17:18; Mark 9:25; Luke 8:2; 10:17,20.
They belong to the immaterial, unseen world.
B. THEY ARE PERSONAL BEINGS:

They possess personality — Mark 5:10; Luke 4:34.
C. THEY ARE INTELLIGENT BEINGS:

They possess intelligence.
1. They Knew Who Jesus Was — Mark 1:24.
2. They Asked Favors Of Jesus — Luke 8:31.
3. They Obeyed The Commands Of Jesus — Matthew 8:16.
4. They Understand The Future And Their Own End — Matthew 8:29.
D. THEY ARE MORAL BEINGS:

Devils have a moral nature, albeit immoral.
1. They Are Vicious And Malicious.

Devils are degenerate in character — Matthew 8:28.
2. They Are Vile And Malignant.

Devils are debased in conduct — Luke 9:39.
3. They Are Foul And Unclean.

See: Matthew 10:1; Mark 1:27; 3:11; Luke 4:36; Acts 8:7; Revelation
16:13.
Devils take possession of men, in some instances, for the purpose of
sensual gratification — Luke 8:27.

LECTURE 5
E. THEY ARE SUBSERVIENT BEINGS:

Devils are subject to Satan — Matthew 12:24-27.
Note: Some criticize the Authorized, King James Version for using the
term “devils” rather than “demons.” However, “devils” is a
right translation because they represent and do the work of
Satan — THE Devil — giving him the attribute of “apparent
omnipresence.”
F. THEY ARE POWERFUL BEINGS.

They can cause:
1. Physical Disorders.
a. Dumbness — Matthew 9:32,33.
b. Blindness — Matthew 12:22.
c. Personal injury — Mark 9:18.
d. Deformities — Luke 13:11
2. Mental Disorders.
a. Insanity — Luke 8:26-36.
b. Suicide — Mark 9:22.
IV. THE ACTIVITIES OF DEVILS
A. THEY DISTRACT MAN TO PREVENT HIS SALVATION:

Satan uses these devils in his work of drawing men away from the Word of
God and unto himself. Several demonic diversions are mentioned in the
Bible. See: Deuteronomy 18:9-14.
These practices may be summarized under the general heading of
witchcraft or wizardry — Nahum 3:4; II Kings 9:22; II Chronicles 33:6;
Exodus 22:18; Galatians 5:20. The terms ‘witch’ and ‘wizard’ appear to
have been come from the word ‘wise’ — and refer to those who possess a
wisdom derived from their involvement with devils. According to Isaiah
8:19, a wizard is one through whom a devil speaks.
1. The Practice Of Divination.

This is the use of tokens and other methods to determine the
advisability of some action (the will of ‘God’).
See: Numbers 22:7; 23:23; Jeremiah 14:14; Ezekiel 12:24; 13:6,7;
21:21,22,23; Acts 16:16.
Examples of this would be the reading of entrails, tea leaves, and
special tokens that are cast down.

LECTURE 5
2. The Practice Of Necromancy.

This is the act of calling up the dead by means of a ‘medium’ — i.e., one
who has a “familiar spirit.”
See: Leviticus 19:31; 20:6,27; I Samuel 28:3,7-9; I Chronicles 10:13.
When contact is made with the dead in a seance, the reality is that
contact is made with a demon.
(The account of Saul and the witch at Endor seems to be an exception,
where the Lord actually allowed Samuel to appear, much to the
surprise of the witch — I Samuel 28:12.)
3. The Practice Of Magic.

This is the art of working by means of supernatural (demonic) power.
See: Genesis 41:8; Exodus 7:11,22; 8:7,18; Daniel 2:2,27; etc.
5. The Practice Of Sorcery.

This is the use of drugs to bewitch or control men.
See: Acts 8:11; 13:8; Revelation 18:23.
6. The Practice Of Prognostication.

See: Isaiah 47:13.
This is the use of horoscopes and astrology to determine events.
B. THEY TAKE POSSESSION OF HUMANS AND ANIMALS:

See: Mark 5:8,11-13.
C. THEY CAN BE USED OF GOD TO ACCOMPLISH HIS

PURPOSES:
See: Psalm 78:49; I Kings 22:23; Revelation 16:13-16; Job 42:5,6;
I Timothy 1:20.
D. THEY BRING PHYSICAL AND MENTAL AFFLICTION

UPON MEN:
See: Matthew 12:22; Mark 5:4,5.
E. THEY PRODUCE MORAL IMPURITY — Luke 8:27.
F. THEY WORK SPIRITUAL PERVERSION:

Demonic influence is behind the:
1. Discrediting Of The Gospel — Acts 16:17.

Demons led this woman to ‘endorse’ the ministry of Paul and Silas, thus
discrediting their soul-saving message.

LECTURE 5
2. Rise Of False Doctrine And Cults — I Timothy 4:1-3; I John 4:1-3.
3. Performance Of Many Miracles — Revelation 16:13,14.
4. Idolatrous Religions — I Corinthians 10:20,21.
V. CAN A CHRISTIAN BE “DEMON POSSESSED?”

This is an issue of much debate in these last days. It is apparent there is a marked
increase in Satanic activity in the so-called ‘Christian’ (civilized) nations.,
evidenced in many areas such as religion (cults, charismatic practices, new age,
etc.), music (rock and roll), drugs, and a general moral perverseness.
Coupled with this, the rise of so-called ‘deliverance ministries,’ exorcisms, and
practices associated with the charismatic movement has led to much debate over
whether a true believer in the Lord Jesus Christ can be demon possessed.
In answering this question, the following should be considered:
A. WHAT IS DEMON POSSESSION?

According to scriptures such as Matthew 12:43; Mark 1:23-26; 5:2-13;
7:25-30; Luke 8:29; 9:38-42, demon possession means that a devil or
devils actually inhabit the body of a human being, controlling the physical
and mental functions such as speech, movement of limbs, strength, etc.
B. CASTING OUT DEVILS:

The gift of casting out devils (Mark 16:17) is one of the “sign gifts” and as
such is no longer valid for today. [See: Unit 4, Lecture 5.]
The only means of deliverance for those who are demon possessed is the
preaching of the Gospel unto salvation.
Beware of the charismatic fascination with “casting out of demons.”
1. Their fascination with tongues is a fascination with an unbiblical tongue

— so too, their casting out of demons!
2. The charismatic experience (losing control) actually makes them
susceptible to demonic influence, and many so-called (charismatic)
Christians are in fact unsaved.
3. The invention of terms such as ‘the spirit of lust’ or ‘the spirit of cursing’
is but a denial of sin and an attempt to pass the blame onto some
[imaginary] demon. This is exactly what Adam and Eve attempted to
do in the Garden — Adam blamed Eve, Eve blamed the serpent —
Genesis 3:12,13.

LECTURE 5
C. CHRISTIANS CAN NEVER BE DEMON POSSESSED:

This is because a believer is permanently indwelt by the Holy Ghost.
There are some who contend that demons cannot touch a Christian’s soul
or spirit, but they can enter his body.
However, I Corinthians 6:19 asserts that it is the body of a Christian in
which the Holy Spirit dwells — not just the spirit of man.

LECTURE 5
NOTES

LECTURE 5
STUDY QUESTIONS
Angelology — Lecture 1
1. How many times are angels mentioned in the Bible?
2. Define the word ‘angel.’
3. How did angels originate?
4. What kind of beings are angels?
5. What special faculty relating to their appearance do angels possess?
6. Explain the statement: “Angels are a company, not a race.”
7. Give an area of knowledge in which angels are ignorant.
8. Demonstrate from the Bible that angels are not omnipotent beings.

STUDY QUESTIONS
9. Does Luke 20:35,36 teach that Christians become angels after they die? Explain your
answer.
10. What is the attribute of angels with respect to time and distance?
11. Refute the notion that angels appear with wings, long (golden) hair, and a generally feminine
appearance.
12. How did the fall of certain angels into sin differ from the fall of man?

STUDY QUESTIONS
1. Quote: Psalm 91:11.
2. Explain the usage of the word “Heaven” in the Word of God.
3. What is the chief domain of Satan at this present time?
4. Name the archangel.
5. What is the special task of Michael?
6. What is the special task of Gabriel?
7. What is the specific ministry of the cherubim?

STUDY QUESTIONS
8. What are the faces of the cherubim?
9. What is the specific ministry of the seraphim?
10. Give two differences between the cherubim and the seraphim.
11. State three things angels do for believers.
12. Cite two areas of angelic involvement with events related to the return of Jesus Christ.
13. How is the organization of the celestial kingdom expressed in the Word of God?

STUDY QUESTIONS
2. Give two false notions concerning the existence of a personal devil.
3. How many Books in the entire Bible refer to Satan?
4. In what ways did Satan seek to prevent the Lord Jesus Christ from going to the cross?
5. What was Satan’s original name? What does this name mean?
6. Give the two major Old Testament chapters dealing with the original estate of Satan.
7. What kind of creature is Satan?
8. What was Satan before he sinned?

STUDY QUESTIONS
9. What was the nature of Satan’s sin?
10. What was the fifth “I WILL” of Satan as given in Isaiah 14?
11. What does the word ‘proleptic’ mean?
12. What is the “Gap Theory” of Creation?
13. How does the Gap Theory relate to the fall of Satan?
14. What is the ‘Satanic Triad?’
15. Give a Bible example of Satan possessing personality.
16. Give five characteristics of Satan.

STUDY QUESTIONS
2. List seven things of God which Satan has imitated.
3. What is Satan’s chief work with regard to the lost?
4. Give three of Satan’s devices designed to keep men from trusting Christ.
5. Give three areas of Satanic work among believers.

STUDY QUESTIONS
6. Give three ‘fields’ in which Satan operates among believers.
7. List the seven pieces of the Christian’s armor.
8. Distinguish between Satan’s defeat and Satan’s doom.
9. What will be the nature of Satan’s activity as the return of Christ draws nearer?
10. Where is the final abode of Satan?
11. Complete the following. “When Satan reminds you of your past…

STUDY QUESTIONS
1. How do we know devils (or demons) exist?
2. Give two false ideas as to what devils are.
3. What is the nature of devils?
4. Into what two groups do some divide the fallen angels?
5. What theory concerning fallen angels is based upon Genesis 6?
6. Give a Biblical example showing devils to be intelligent creatures.
7. Describe the moral nature of devils.

STUDY QUESTIONS
8. Why is the rendering of the Greek word ‘daimon’ as “devil” in our Authorized, King James
Version correct?
9. List three things that evil spirits can cause in man.
10. Name and briefly explain three demonic practices mentioned in the Word of God.
11. Cite one example where devils were used by God to accomplish His purpose.
12. Give three examples of demonic influence in the area of religion.
13. Why is it impossible for a true Christian to ever be demon possessed?

STUDY QUESTIONS
ASSIGNMENT #9
The Doctrine of Angels
1. Write a short, direct, and scriptural rebuttal to the following statements:
A. The angels of God have wings, long, golden hair, and white robes (Isaiah 6:2; Ezekiel
3:13).
B. When Christians die, they become angels (Matthew 18:10; 22:30).
C. Satan is the “Ruler of Hell” (Revelation 9:11; 20:1-3).
Each answer should be between 250 and 500 words in length.
2. Make a list — with scripture references — of the names and titles of Satan.
3. Write a paper on any TWO of the following topics:
A. “Guardian Angels — Fact or Fancy?”
B. “Our Mind — Satan’s Field of Glory!”
C. “Devils, Idols, and 21ST century Evangelism.”
D. “Behind the Scenes — Spirit Beings and the Nations.”
Each paper should be 500–750 words in length.
DUE DATE:

ASSIGNMENT
THE DOCTRINE OF
LAST THINGS
(Eschatology)
1. The Course of this Age ............................................................ 793

2. The Seven Judgments ............................................................. 801
3. The Two Resurrections ............................................................ 807
4. The Millennial Kingdom of Christ ............................................ 813
5. The Eternal State ..................................................................... 819
Study Questions ........................................................................... 825
Assignment ................................................................................... 835
THE COURSE OF THIS AGE
The Biblical time period known as “The Last Days” refers in a general way to
this present age — the period between the two advents of Christ; and in particular
to the closing days of this present age, immediately before the return of the Lord
Jesus Christ.
A basic outline of the events that will take place during this period is given in
Matthew 24, where the Lord Jesus Christ answered three questions asked of Him
by His disciples. These questions are given in Matthew 24:3, namely:
l When shall these things be? — answered in verses 4-14.

l What shall be the sign of Thy coming? — answered in verses 15-26.
l And [what shall be the sign] of the end of the world? — answered in verses
27-31.
I. THE CHARACTERISTICS OF THE “LAST DAYS”

According the Lord’s answer in Matthew 24:4-14, this present age shall be
characterized by:
A. FALSE CHRISTIANITY:
See: Matthew 24:5,11.
B. NATIONAL AND INTERNATIONAL CONFLICT:

C. NATURAL DISASTERS:
See: Matthew 24:7.
D. RELIGIOUS PERSECUTION:
E. ABOUNDING SIN:
See: Matthew 24:12.
F. EXTENSIVE GOSPEL PREACHING:

See: Matthew 24:14.
The inference of this passage is that these things would accelerate toward the
close of the age.
The Doctrine of Last Things Page 793

LECTURE 1
We can summarize this age by the following:
l Moral DECAY — II Timothy 3:1-5; Jude 17-19.
l Spiritual DECLENSION — II Timothy 4:2-4; I Timothy 4:1,2; II Peter

2:1-3,17-22.
l Natural DISASTERS — Luke 21:11.
l Gospel DISSEMINATION — Matthew 24:14.
We are surely living in the last days, however it is important to note that we are as
much in the last days as were the early Christians. There is NO prophecy that
requires fulfillment during this present age before the Rapture can occur. This
great event is imminent.
II. THE SECOND COMING OF THE LORD JESUS CHRIST

The return of the Lord Jesus Christ is the blessed hope of every Christian — Titus
2:13. The present age holds little joy yet much responsibility for the child of God.
A. THE FACT OF CHRIST’S RETURN:

There is no greater certainty in the Word of God than the return of Jesus
Christ. It is one of the great themes of the Bible.
1. Jesus Himself Said He Would Return.

See: Matthew 16:25; Mark 13:32-37; Luke 17:20-37; 21:27; John
14:3.
2. John The Baptist Said Christ Would Return.

See: Luke 3:4,5.
3. Angels Have Said Christ Would Return.

See: Acts 1:11.
4. The Apostles Said Christ Would Return.

a. Paul — I Thessalonians 4:13-18.
b. Peter — II Peter 3:10.
c. James — James 5:7.
d. Jude — Jude 14,15.
e. John — Revelation 1:4; 22:20.
B. THE ASSURANCE OF CHRIST’S RETURN:

Our assurance of the certain fact of Christ’s return rests with fulfilled
prophecy relating to His first advent.
Page 794 The Doctrine of Last Things

LECTURE 1
Many Old Testament prophecies were fulfilled literally and accurately. For
example: Micah 5:2; Isaiah 7:14; Zechariah 9:9; Psalm 22:16; Isaiah 53;
Psalm 16:10; etc.
There are eight times more prophecies relating to the second coming of
Christ than to His first coming.
Several of Old Testament prophecies involve both advents. Since one part
of the prophetic verse has already been fulfilled literally and accurately, we
may confidently expect the other part also to be fulfilled just as literally and
accurately.
For example, see: Isaiah 61:1,2; (c.f. Luke 4:16-21) and Micah 5:1-4.
C. THE NATURE OF CHRIST’S RETURN:

The Bible teaches several facts about the coming of the Lord. It will be:
1. A Personal Return.
a. Acts 1:11 — “This same Jesus...”
b. I Thessalonians 4:16 — “The Lord Himself...”
c. John 14:3 — “I will come again...”
2. A Bodily Return.
a. Acts 1:11 — “...shall so come in like manner...”
b. Philippians 3:21 — “...our vile body ... his glorious body...”
3. A Visible Return.
a. Hebrews 9:28 — “...look for Him...”
b. Revelation 1:7 — “...every eye shall see him...”
c. Matthew 24:30 — “...they shall see the Son of man...”
d. Titus 2:13 — “Looking for that blessed hope...glorious appearing.”
4. A Sudden Return.
See: Revelation 2:7,20; I Thessalonians 5:2,3.
5. An Imminent Return.
By this we mean that Christ could come at any moment.
See: Matthew 24:42-44; Luke 12:35,45; Romans 13:11; Philippians
4:5; Hebrews 10:37; James 5:8.
The believers in the church at Thessalonica expected Christ’s return at
any moment. Paul wrote to them saying: “...we which are alive and
remain...” — I Thessalonians 4:17.

LECTURE 1
6. A Premillennial Return.
The Bible tells a coming age often referred to as the “Millennium.” This
is the kingdom of Christ on earth — a 1,000 year era of peace and
righteousness upon the earth, when Satan will be bound and the Lord
Jesus shall be King.
See: Revelation 20:2,3,6,7.
The return of Christ must be PRE-MILLENNIAL (i.e. before the
Millennium) for the following reasons:
a. There can be no millennium without Christ.
There can be no peace without the Prince of Peace.
b. The Book of The Revelation teaches it.
A study of the order and outline of this great prophecy shows a
premillennial return:
Chapters 1 thru 3 — The present age
Chapters 4 and 5 — The catching up of believers into glory
Chapters 4 thru 18 — The Tribulation
Chapter 19 — The second coming of Christ
Chapter 20 — The 1,000 years reign
c. The Book of Zechariah teaches it.
A premillennial order is given in Zechariah 14:
verse 2 — The Great Tribulation
verses 3-7 — The Second Coming
verses 8-21 — The Millennial Kingdom
d. The Book of Daniel teaches it.
The dream of Nebuchadnezzar in Daniel 2 and the vision of Daniel
in Daniel 7 give a premillennial order.
The five kingdoms mentioned in these chapters represent a
historical outline of the “Times of the Gentiles” — Luke 21:24b.
DANIEL 2 DANIEL 7 KINGDOM

Gold Lion Babylon
Silver Bear Medo-Persia
Brass Leopard Greece
Iron Terrible Beast Rome
Iron/Clay Ten Horns Revived Rome
Uncut Stone Ancient Of Days Return of Christ
Great Mountain Possessed Kingdom MILLENNIUM
e. The Book of Hosea teaches it.
Again, note the order:
l Christ’s ascension — Hosea 5:15a.

LECTURE 1
l Present age — Hosea 5:15b cf. Matthew 23:38,39.

l Tribulation — Hosea 5:15c.
l Second Coming — Hosea 6:1. cf. Zechariah 12:9–13:1.
l Millennium (third ‘day’) — Hosea 6:2.
7. A Two-Stage Return.
From a prophetic standpoint, the first coming of Christ involved two
distinct stages — the Cradle and the Cross. In like fashion, the second
advent of the Lord Jesus Christ will occur in two phases:
a. The Rapture.
The word “rapture” is not found in the Word of God, but since it
means to be ‘caught up’ it is a fitting word to describe the events
occurring at the first stage of Christ’s return.
The term “rapture” is used to mean the ‘catching up’ of the saints
into the air as Christ comes to the clouds, as described for us in
I Thessalonians 4:16,17 and I Corinthians 15:51,52.
Incidentally, the Bible does not give any sanction to use the phrase,
“the rapture of the church.” The scripturally accurate term would
be ‘the Rapture of the saints!’
b. The Revelation.
The word Revelation means ‘to reveal,’ and refers prophetically to
the visible revealing of Jesus Christ to the world when He returns in
power and glory, as taught in Revelation 19:11-16; Luke 21:25-27;
etc.
c. Differences between the Rapture and the Revelation.
RAPTURE REVELATION
Christ in the clouds Christ on the earth
I Thessalonians 4:17 Zechariah 14:4
Time of great joy Time of gloom
I Thessalonians 4:18 Joel 2:2
Union with Christ Judgment by Christ
I Thessalonians 4:17 Joel 3:12,13
Always imminent Preceded by signs
Matthew 24:29,30a
Reference to saints Reference to Israel
d. Similarities between the Rapture and the Revelation.

i. Both are sudden and generally unexpected events.
ii. Both involve the personal, bodily, return of Christ.
iii. The Rapture is Christ coming FOR His saints — the
Revelation is Christ coming WITH His saints.
See: Matthew 24:31; Revelation 19:14.

LECTURE 1
8. A Pre-Tribulational Return.
The prophecy of “The Seventy Weeks,” found in Daniel 9, teaches that
there will be a period of approximately seven years between the
Rapture and the Revelation.
During this period the following events will occur:
a. On The Earth — The Great Tribulation.
b. In Heaven — The Judgment Seat of Christ.
The Word of God teaches a Pre-Tribulation Rapture for two basic

reasons:
l First, because the Great Tribulation is specifically in the
context of the nation of Israel — Daniel 12:1; Jeremiah 30:7.
l Second, because God promises to keep Christians from this
terrible period — I Thessalonians 5:4,5,9; Revelation 3:10.
D. THE DETAILS OF CHRIST’S RETURN:
1. The Rapture.
A scriptural designation for this event would be “the resurrection.” The
major scripture passages dealing with this event are I Thessalonians
4:13-18; I Corinthians 15:51-57; Philippians 3:20,21; and I John 3:2.
2. The Revelation.
a. Signs of this event.
There will be several signs pointing to the return of the Lord Jesus
Christ to this earth: in the heavens — Luke 21:25; in the earth —
Luke 21:25; Matthew 24:7; in political and social life — II
Thessalonians 2:7; in religion — I Timothy 4:1; and most
particularly, in the Jewish nation — Matthew 24:32-34.
b. Its effect upon Israel.
When Christ returns in glory, Jerusalem will be under siege by the
Antichrist and his armies — Zechariah 14:2. In that day the
remnant of the nation will be born again — Isaiah 25:9; Romans
11:26; Isaiah 66:8, and the nation divided no longer — Ezekiel
37:21,22.
c. Its Effect Upon The Nations.
According to Matthew 25:31-46 and Joel 3:9-16, the Lord will
judge the nations.

LECTURE 1
d. Its Effect Upon Satan.

The armies of the Antichrist will be destroyed at the battle of
Armageddon, and the beast and false prophet will be cast into the
lake of fire.
Satan himself will be bound for 1,000 years — Revelation
19:20,21; 20:2,3.
DOCTRINAL VERSE MEMORIZATION: # 33 John 14:3.
DOCTRINAL VERSE MEMORIZATION: # 34 I Thessalonians 4:16,17.

LECTURE 1
NOTES

LECTURE 1
THE SEVEN JUDGMENTS
One of the verities of the Word of God is the Day of Judgment. As sure as death
itself, judgment is coming — Hebrews 9:27.
Many believe that this day of Judgment consists of a single general judgment of all
mankind, and that this is the time when eternal destinies will be determined. In
fact, scripture mentions seven judgments — some related to Christians, others to
non-Christians.
I. THE JUDGMENT OF GOD DEFINED
A. IT IS A JUDGMENT OF DEEDS, NOT INDIVIDUALS:

The Word of God never teaches that the Day of God’s Judgment is for
determining who is righteous and who is unrighteous. That is already
known by God — Hebrews 4:13. Rather, it involves the “sentencing” of
individuals based upon their deeds — Romans 2:5,6.
B. IT IS A JUDGMENT BY GOD IN THE PERSON OF

JESUS CHRIST:
See: Romans 14:12; 2:16; Acts 17:31; John 5:22,23,27.
C. IT IS A JUDGMENT WITHOUT RESPECT OF PERSONS:

“For there is no respect of persons with God” — Romans 2:11.
D. IT IS A JUDGMENT WITH ABSOLUTE JUSTICE:

“I can of mine own self do nothing: as I hear, I judge: and my judgment is just...” —
John 5:30a.
We may not fully understand how God will judge the heathen who have
never heard of Jesus Christ, as opposed to the religious man in a so-called
‘Christian nation’ — but we do know “My judgment is just” and it will be
according to the light a man has received — Romans 2:12.
(Incidentally, the heathen do have some light — Romans 1:18-20, but not
as much as the religious man — read: Matthew 23.)
E. IT IS A JUDGMENT BASED UPON THE WORD OF GOD:

Judgment will be based upon the Law that man has in his possession — not
some unheard of set of rules to be produced on Judgment Day.
Man has no excuse! Judgment will be according to truth — Romans 2:2;
John 12:48.

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II. THE JUDGMENT OF GOD IN RELATION TO BELIEVERS

Three of the seven judgments taught in the Word of God relate to Christians.
These may be seen as our past, present, and future judgments.
Our primary concern here is with the third of these known as the “Judgment Seat
of Christ.”
A. THE PAST JUDGMENT — of the Believer’s Sin.

This is the judgment Christ bore for us on the cross, and deals with our
justification. Because of this, there can be no further judgment upon a
believer in relation to the sin question. A man can only be executed once,
and by accepting Christ as our Saviour, we appropriate His death for ours.
[See: Unit 7. Lecture 5.]
B. THE PRESENT JUDGMENT — of the Believer’s Sins.

There are two aspects to this judgment:
1. Self Judgment.
This involves self examination (in the mirror of God’s Word) — James
1:22-25; I Corinthians 11:31,32.
2. Chastisement.
Failure to do judge oneself this will result in chastisement by the hand of
God — Hebrews 12:5-11.
God’s chastisement is a “safety measure” designed to bring a wanderer
back to the fold. It may sometimes be very drastic.
C. THE FUTURE JUDGMENT — of the Believer’s Works.

The time is coming when every child of God will be judged at the
“Judgment Seat of Christ.” It is a time of reward (Revelation 22:12) and
loss (II John 8).
1. It Occurs After The Rapture, Before The Revelation.

The order of the three parables in Matthew 25 shows this to be the case.
I Corinthians 4:5 fixes the time of this judgment immediately after the
Rapture.
“Therefore judge nothing before the time, until the Lord come, who both will
bring to light the hidden things of darkness, and will make manifest the counsels
of the hearts: and then shall every man have praise of God.”
2. Every Christian, Without Exception Will Be Judged.

“But why dost thou judge thy brother? or why dost thou set at nought thy
brother? for we shall ALL stand before the judgment seat of Christ” — Romans
14:10.
“For we must ALL appear before the judgment seat of Christ; that every one
may receive the things done in his body, according to that he hath done,
whether it be good or bad” — II Corinthians 5:10.

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3. It Is A Judgment Related To SERVICE, Not Salvation.

“His lord said unto him, Well done, thou good and FAITHFUL SERVANT: thou
hast been FAITHFUL over a few things, I will make thee ruler over many things:
enter thou into the joy of thy lord” — Matthew 25:21.
“Every man's WORK shall be made manifest: for the day shall declare it,
because it shall be revealed by fire; and the fire shall try every man's WORK of
what sort it is” — I Corinthians 3:13.
“For we must all appear before the judgment seat of Christ; that every one may
receive the things DONE in his BODY, according to that he hath done, whether
it be good or bad” — II Corinthians 5:10.
4. It Is A Judgment Of Service Relative To A New Testament Church.

A careful study of I Corinthians 3:9-15 puts our service in a church
context.
a. God’s Building = the church.
Compare I Corinthians 3:9c with I Corinthians 1:2.
b. God’s Foundation = Jesus Christ.
c. God’s Co-workers = church members.
See: I Corinthians 3:9a.
d. God’s Work = building up the church.
5. It Is A Judgment That Tests The Believer’s Service.

a. Two Possibilities — lasting service and worthless service.
b. Everything Is Tested — fire typifies judgment.
6. It Is A Judgment That Dispenses Rewards.

“Rejoice, and be exceeding glad: for great is your reward in heaven: for so
persecuted they the prophets which were before you” — Matthew 5:12.
“Take heed that ye do not your alms before men, to be seen of them: otherwise
ye have no reward of your Father which is in heaven” — Matthew 6:1.
“For the Son of man shall come in the glory of his Father with his angels; and
then he shall reward every man according to his works” — Matthew 16:27.
“If any man's work abide which he hath built thereupon, he shall receive a
reward” — I Corinthians 3:14.
“Look to yourselves, that we lose not those things which we have wrought, but
that we receive a full reward” — II John 8.
The Bible calls some of these rewards “crowns,” and there are five
mentioned in the New Testament:
a. The Crown of Life — James 1:12; Revelation 2:10.
This crown is for the faithful Christian — one who remains true to
Christ despite difficult circumstances.

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b. The Crown of Victory — I Corinthians 9:25.

Also known as the “incorruptible crown,” it is a reward for the
Christian who lives victoriously.
c. The Crown of Glory — I Peter 5:4.
This crown is reserved as a reward for faithful pastors.
d. The Crown of Righteousness — II Timothy 4:8.
A crown for those who love — thus “look for” and “live in the light
of” — the return of Christ. See: I John 3:3.
e. The Crown of Rejoicing — I Thessalonians 2:19.
The “soul winner’s crown.”
Note: In glory, these rewards will be cast before the feet of Jesus —
Revelation 4:10.
7. Undeserving Christians Will Not Lose Their Salvation.
This is a great consolation. However, there will be the loss of rewards
and the rebuke of the Master. Matthew 19:28; 25:21,23 and Revelation
5:9-10 teach that governmental positions will be given to faithful saints
during Christ’s millennial reign on earth — something the unfaithful will
not enjoy.
III. THE JUDGMENT OF GOD IN RELATION TO

UNBELIEVERS
Four of the seven judgments apply to mankind and/or celestial beings. Two are
national in context.
A. THE JUDGMENT OF GOD UPON ISRAEL:

God’s judgment upon the nation of Israel may be viewed as general and
specific.
1. General Judgment — the “Times Of The Gentiles.”

The judgment of Israel began in 606 B.C. with the captivity of Judah.
The period known as the “Times of the Gentiles” refers to the time
when no son of David sits upon the throne of David in the city of David,
and Jerusalem is under Gentile dominion — Luke 21:24.
The Gentile nations are those referred to in Daniel 2 and 7.
Jerusalem literally means “the City of Peace.” Ironically it has known
little peace. To this date, it has been sacked 27 times.
2. Specific Judgment — “Daniel’s 70TH Week.”

The Great Tribulation occurs in the 70TH week referred to in Daniel
9:27. It is also known as the “time of Jacob’s trouble” — Jeremiah 30:7,
and is the subject of chapters 6–18 of the book of The Revelation.

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While this period of divine judgment affects all men left on earth after
the Rapture, it is primarily designed to bring the nation of Israel to an
end of itself — preparatory to its national acceptance of Jesus as
Messiah.
See: Ezekiel 20:34-38; 22:19-22; Isaiah 66:7,8; Daniel 12:1; Hosea
3:4,5; Zechariah 13:8,9; 12:10; 14:2,3.
B. THE JUDGMENT OF GOD UPON THE GENTILE

NATIONS:
This judgment is described in Matthew 25:31-46.
It is faulty exegesis to equate the “Throne of Glory” judgment with the
“Great White Throne” judgment of Revelation 20, for the following
reasons:
MATTHEW 25 REVELATION 20
1. Living Nations Wicked dead
2. Throne of glory Great White Throne
3. After second coming After Millennium
In this judgment, all nations will be divided as sheep from goats — on the
basis of their treatment of “my brethren” (Israel), presumably during the
events of Daniel’s 70TH Week.
See: Joel 3:2; Matthew 25:40.
It is evident some Gentile nations will back Israel when the Northern
Alliance invades the promised land — Ezekiel 38:13.
This judgment will take place in the Valley of Jehoshaphat. The wicked are
cast into Hell; the righteous Gentiles will enter the millennial kingdom of
Christ.
C. THE JUDGMENT OF GOD UPON THE UNBELIEVING

DEAD:
Otherwise known as the “Great White Throne Judgment,” this final
judgment is recorded in Revelation 20:11-15.
1. The Subjects Of The Great White Throne Judgment.

Christians have no part here. It involves those in Hell awaiting the
second resurrection. See: Revelation 20:7; II Peter 3:7.
2. The Nature Of The Great White Throne Judgment.

This terrible day of judgment is NOT to determine who is and who isn’t
saved. That matter is determined during life on earth by what a man
does with Jesus Christ.
Absence from the Book of Life dooms all to the eternal Lake of Fire, but
the individual is judged out of “the Books” for two purposes:

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a. To provide a fair judgment.

No one will be able to cry “unfair!” as their whole life is paraded
before them.
b. To determine degrees of punishment.
Evidently, there are degrees of torment in the Lake of Fire — Luke
12:47,48; Matthew 23:14.
3. The Books At The Great White Throne Judgment.

a. The Book of Works — Revelation 20:12.
b. The Lamb’s Book of Life — Revelation 20:15.
c. The Book of Words — Matthew 12:37.
d. The Book of Excuses — Luke 14:18.
e. The Book of God — John 12:48.
Note: It appears that every human being ever conceived is
immediately written in the Book of Life (Psalm 139:16). God
intends for all to spend eternity with Him in glory. Names can be
“blotted out” of the Book prematurely (Exodus 32:32;
Revelation 13:8; 22:19), but it seems most have their names
blotted out when they die in their sins. See: Revelation 3:5;
21:27.
D. THE JUDGMENT OF GOD UPON THE ANGELS:

Little detail is given concerning this judgment. Nevertheless, there are
some facts we can discern:
1. The Lake Of Fire Was Specifically Prepared For Sinning Angels.

See: Matthew 25:41.
2. Some Angels Are Bound In Chains And Reserved For This Day.
See: Jude 6; II Peter 2:4.
3. Satan’s Final End Is In The Lake Of Fire.

See: Revelation 20:10.
This may fix the actual time of this judgment of angels — i.e. just prior
to the Great White Throne judgment.
4. Christians Will Be Involved In This Judgment.

DOCTRINAL VERSE MEMORIZATION: # 35 Hebrews 9:27.

LECTURE 2
THE TWO RESURRECTIONS
The term “resurrection” always has to do with the body — not the soul and
spirit. (1) This is because only the body dies. All accounts in the Word of God
concerning resurrection, whether it be that of Christ, of Lazarus, or of the Rapture,
refer to the body.
I. THE FACT OF THE RESURRECTION

The sect of the Sadducees did not believe in a resurrection, (that’s why they were
“Sad U See!”) But the resurrection is a Bible doctrine — mentioned from Genesis
through The Revelation.
A. OLD TESTAMENT PROOF OF THE RESURRECTION:
1. Job Believed In Christ’s Resurrection And His Own.

See: Job 19:25-27.
2. David Prophesied Christ’s Resurrection And His Own.

See: Psalm 16:9,10. (This is a double prophecy.)
3. The Prophets Looked For A Resurrection.

See: Isaiah 26:19; Daniel 12:2; Hosea 13:14.
4. Abraham Believed God Could Raise The Dead.

See: Genesis 22:5; Hebrews 11:19.
5. Several Accounts Of Resurrections Are Given.

See: I Kings 17:17-24; II Kings 4:32-35; 13:21.
B. NEW TESTAMENT PROOF OF THE RESURRECTION:
1. The Lord Jesus Christ Taught A Resurrection.

See: John 5:21,28,29; John 11:23-26.
2. The Apostle Paul Expounded The Resurrection.

I Corinthians 15 is the “resurrection chapter” of the Bible.
3. The Apostle John Saw The Two Resurrections.

See: Revelation 20:4-6,13,14.
1 See: Bancroft, E. H. Elemental Theology. Grand Rapids, Michigan: Zondervan, 1977: pp. 297,8.

LECTURE 3
4. Christ Raised People From The Dead.

See: John 11:43; Luke 8:52-55; Matthew 27:52.
5. Christ Himself Was Raised From The Dead.

See: Acts 2:32; 4:10; Romans 1:4; 4:25; I Corinthians 15:4-8; etc.
II. THE IMPORTANCE OF THE RESURRECTION

The importance of the Christian’s resurrection is seen in the resurrection of the
Lord Jesus Christ. Christ’s resurrection is both important and essential because:
A. IT DECLARED HIS DEATH TO HAVE BEEN OF

REDEEMING VALUE:
If Christ had not risen, we would never really know if His death was
sufficient to save us.
B. IT DECLARES THE EXTENT OF POWER AVAILABLE TO

US:
Resurrection power (the greatest power there is) is the power that God
makes available to the believer in his daily walk.
See: Romans 1:4; Philippians 3:10a; I Corinthians 15:58.
C. IT DECLARES THE FACT OF OUR OWN

RESURRECTION:
The only credence for the Christian’s faith is the empty tomb.
III. THE NATURE OF THE RESURRECTION
A. IT IS LITERAL AND BODILY:

In detailing the resurrection in I Corinthians 15, the Word of God makes it
clear it refers to the body of man. See: verses 37,38,40,44.
B. IT IS UNIVERSAL:
In general terms, the resurrection applies to all men, believers and
unbelievers. All shall be raised.
See: John 5:28,29; Acts 24:15.
C. IT IS TWO-FOLD:
In specific terms, the resurrection has two distinct stages:
1. The Resurrection Of The Just — Luke 14:14.

LECTURE 3
2. The Resurrection Of The Unjust — John 5:29b; Acts 24:15.
From the Book of The Revelation, it is evident these two phases of the
resurrection are NOT simultaneous, but are separated each side of the
Millennium. See: Revelation 20:5.
IV. THE ORDER OF THE RESURRECTION

I Corinthians 15:22-24 suggests a definite order in the resurrection — not only
that of the first and second resurrection, but also an order within the first
resurrection.
The first resurrection of the righteous dead is likened to the laws of a Jewish
harvest, and is in the distinct stages:
Diagrammatically, the resurrections may be shown thus:
CHRIST Christ & FIRSTFRUITS

Some Saints
FIRST
Raptured
HARVEST RESURRECTION
Saints
I Corinthians CHRIST AT
15:22-24 HIS COMING
Tribulation
GLEANINGS
Saints
Unsaved SECOND
THE END Dead TARES
RESURRECTION
A. THE FIRST FRUITS:

The Lord Jesus Christ represents the “first fruits” of the first resurrection.
See: I Corinthians 15:23b.
Included in this first stage would be the saints who arose from the dead at
the time of the crucifixion — Matthew 27:52,53.

LECTURE 3
B. THE HARVEST:
This is the major stage of the first resurrection, the great ingathering. It
corresponds to the Rapture.
See: I Corinthians 15:23c.
C. THE GLEANINGS:
The Bible teaches that many will be saved during the Great Tribulation
(Revelation 7:9-14). Multitudes of them will be slain. These saints will
consist of believing Jews and Gentiles — Revelation 14:3.
According to Revelation 20:4, both raptured saints and tribulation saints
will reign with Christ during the Millennium.
The actual time of the resurrection of these tribulation saints is difficult to
determine. Revelation 6:9-11 suggests it will occur at a definite time,
though Revelation 7 sees them already at the throne.
Revelation 20:4a refers to the raptured saints; Revelation 20:4b refers to the
tribulation saints.
V. THE BODY RECEIVED IN THE RESURRECTION

Since the resurrection involves the body, of interest is the nature of the
resurrection body.
A. THE RESURRECTION BODY OF THE BELIEVER:

The Bible mentions several facts concerning our resurrected bodies:
1. A Redeemed Body — Romans 8:23.

Our resurrection body will be our present body: refashioned,
renovated, and repaired — Philippians 3:20,21.
A seed of corn, when planted, yields similar seeds of corn. Our present
corruptible bodies shall be planted in death, but shall be raised
incorruptible — I Corinthians 15:42,53.
2. A Glorified Body.
See: I Corinthians 15:43; II Corinthians 5:1-5.
3. A Christ-Like Body.
See: I John 3:2; Philippians 3:21.
Our glorified resurrection bodies will have similar characteristics to the
resurrection body of Christ.
a. Recognizable — Luke 24:31.
b. Touchable — Luke 24:39; John 20:27.
c. Unlimited — John 20:19.
d. Able to Eat — Luke 24:42,43; John 21:12.

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e. Able To Vanish — Luke 24:31.

Our resurrection body will be flesh and bone (not flesh and “blood”) —
see: Luke 24:39; I Corinthians 15:50.
B. THE RESURRECTION BODY OF THE UNBELIEVER:

Little is said in the Word of God about the resurrected body of the
unbeliever. However, Matthew 5:29,30 indicates it will be a corrupt one,
subject to the pains and torments of the second death.
This body will be dredged up out of Hell to stand before God at the Great
White Throne judgment — only to be cast forever into the everlasting Lake
of Fire.

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NOTES

LECTURE 3
THE MILLENNIUM
For millennia mankind has yearned for a utopian age of peace and righteousness.
Men have tried in various ways to bring it about — through world-wide conquest
(Charlemagne, Napoleon, Hitler), socialism (Fabianism, Communism, New
Deal), “one-world” policies and bodies (League of Nations, United Nations,
World Council of Churches, Globalism), etc.
All of these attempts have failed, and will fail — for two reasons:
1. There can be NO peace without the PRINCE OF PEACE.
2. There can be NO righteousness without facing the SIN problem.

The Word of God does promise a golden age of peace and righteousness — see:
Micah 4:3. The Book of The Revelation teaches that this period will last for 1,000
years (hence the word “millennium” — from the Latin “mille” = 1,000). During
this time Satan will be bound — Revelation 20:2,3,7.
In this lecture, we will observe some of the salient features of the coming Millennial
Kingdom of Jesus Christ.
I. THE NATURE OF THE MILLENNIUM
A. IT FOLLOWS THE SECOND COMING OF CHRIST:

Theologians (commencing with Augustine, 354-430 A.D.) have said that
the Millennial Kingdom is the “Church,” and that through the preaching of
the Gospel, man will usher in a golden utopian age. This doctrine is called
“Postmillennialism.” The current teaching known as “Dominion
Theology” or “Christian Reconstructionsim” is a form of postmillennialism.
B. IT WILL BE AN EARTHLY KINGDOM:

The most prevalent view concerning the Millennial Kingdom is
“Amillennialism,” which teaches either that we are in the Millennium now
(state of salvation), or that Heaven will be the Millennium.
Both views wrest and spiritualize large sections of the Word of God.
The Bible teaches the Millennium will be a literal reign on earth (following
the “Premillennial” return of Christ), for these reasons:
1. The Everlasting Covenants Are Earthly In Content.

In the Old Testament, God gave several covenants to His people. Parts
of these have been fulfilled already in a literal way, and their promises
relating to the millennium kingdom speak of earthly things:

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a. The Abrahamic Covenant — Genesis 12:2,3; 13:14-18; 17:7.

This covenant deals primarily with a physical LAND and SEED. It
also promises a THRONE and SALVATION through the Seed of
Abraham. All the everlasting covenants are embraced by the
Abrahamic Covenant.
b. The Palestinian Covenant — Deuteronomy 29:1-30:9.
This covenant amplifies the LAND portion of the Abrahamic
Covenant. It sets forth conditions for Israel’s occupation of the
promised land..
c. The Davidic Covenant — II Samuel 7:4-16.
This deals with the THRONE aspect of the Abrahamic Covenant..
See: Isaiah 11:1-5.
2. Kingdom Prophecy Speaks Of An Earthly Kingdom.

a. The “Mountain” Fills the EARTH.
In prophecy, a “mountain” symbolize a “kingdom.” (Compare
Daniel 2:35 with Daniel 2:44.)
Note the following scriptures: Daniel 2:25; Isaiah 11:9; Isaiah
2:2-4.
b. An Earthly Reign Of Christ.
See: Revelation 5:10; Daniel 7:14.
c. Non-Heavenly Inhabitants.
See: Isaiah 11:6-8.
II. THE GOVERNMENT OF THE MILLENNIUM

The Kingdom will be a Theocracy — “the rule of God.”
A. THE GOVERNMENTAL HEAD — Revelation 19:16.

The Lord Jesus Christ will be King in that day.
He will reign:
1. As God’s Choice — Psalm 2:6.
2. Upon David’s Throne — Isaiah 9:6,7; Jeremiah 33:15,16.
3. As God — Isaiah 24:23; Micah 5:2; Zechariah 14:16,17.
B. THE GOVERNMENTAL PROCESS:

Scripture reveals a particula system of government under the King.

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1. David Will Reign As Co-regent Over Israel — Ezekiel 34:23,24.
2. The Apostles Will Reign Over Israel — Matthew 19:28.
3. Christians Will Also Reign — Revelation 5:9,10.Matthew 25:14-30.
4. Nobles And Princes Will Reign — Jeremiah 30:21; Isaiah 32:1.
5. Judges Will Administer God’s Laws — Isaiah 1:26.
C. THE GOVERNMENTAL STYLE:
1. Universal — Psalm 2:6-9.
2. Absolute — Isaiah 11:4; Psalm 72:9-11; Revelation 2:26,27; 12:5;

19:15.
3. Just — Isaiah 11:3-5.
4. Spiritual — Isaiah 11:2,3.
5. Unified — Hosea 1:11; Ezekiel 37:13-28.
D. THE GOVERNMENTAL SEAT:

Jerusalem will be the capital of the world, both politically and spiritually.
See: Isaiah 2:2-4; Jeremiah 31:6; Micah 4:1; Zechariah 2:10,11; 8:2,3.
III. THE INHABITANTS OF THE MILLENNIUM

Following the destruction and desolation of the Great Tribulation and the
decimation of the armies aligned with the Antichrist, those who actually enter the
millennial kingdom of Christ will be:
A. CONVERTED ISRAEL:
One-third of the nation of Israel will survive the conflagration and then trust
Christ as their Saviour at His second coming — Zechariah 13:8,9.
These saved Jews will enter the millennium — Revelation 1:7; Matthew
24:30,31; Jeremiah 12:15; Ezekiel 20:33-38.
B. RIGHTEOUS NATIONS:
See: Matthew 25:31-34; Joel 3:2,9-17; Zechariah 14:16.
[See also: Unit 10, Lecture 2.]
Because the Millennial kingdom will be of 1,000 years duration, children
will be born in this time — Isaiah 65:20; 66:20.
(One of the reasons Satan will be loosed for a little season — Revelation
20:7-9 — is to test the hearts of those who lived under the authority of
Christ in utopian conditions. They must willingly trust and follow Christ
also!)

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IV. THE WORSHIP OF THE MILLENNIUM

The millennial age is a spiritual age. This is somewhat difficult for us to grasp,
because we tend to be preconditioned by the present age. Note the following:
A. INITIAL INHABITANTS WILL BE BORN AGAIN:

Only those who “look upon Him,” and “mourn because of Him,” and
receive a new heart will enter the Kingdom.
Regeneration is always the condition for entry into the kingdom — whether
it be the present invisible form or the coming visible form.
B. THE UNRESTRAINED GLORY OF GOD WILL PERVADE

THE EARTH:
See: Isaiah 40:5; Psalm 72:19; Jeremiah 23:6.
C. IT WILL BE A PERIOD OF:
1. Universal Knowledge Of God — Isaiah 11:9; Jeremiah 31:33,34.
2. Universal Righteousness — Psalm 72:7; Isaiah 11:3-5.
3. Universal Joy — Isaiah 12:3,4; 61:3,7.
D. THE HOLY SPIRIT WILL BE UNUSUALLY MANIFESTED:

See: Isaiah 32:15; 44:3; Ezekiel 39:29; Joel 2:28,29.
E. THERE WILL BE A GLORIOUS TEMPLE AT

JERUSALEM:
This millennial temple is described in Ezekiel chapters 40–46. See also:
Isaiah 56:7; Zechariah 6:12,13.
F. THERE WILL BE SACRIFICES AND CONTINUAL

WORSHIP:
The animal sacrifices will be memorial, not anticipatory.
V. THE GEOGRAPHY OF THE MILLENNIUM

Dramatic changes in the earth will have occurred as the millennial age
materializes. These will be caused by the ravages of war and divine judgment
during the Great Tribulation — Daniel 12:1; Luke 21:25,26; Revelation 8:7-10;
11:13; 16:3-21 — and because of the great cleavage that will happen as Christ
returns to the earth — Zechariah 14:3,4.
A number of changes are revealed in the prophetic scriptures:

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A. PALESTINE WILL BE ENLARGED — Isaiah 26:15.

The land will be made “beautiful for situation” — Psalm 48:2.
B. JERUSALEM WILL BE ELEVATED — Isaiah 2:2; Micah 4:1.
C. NEW RIVERS WILL BE ESTABLISHED — Zechariah 14:8.
D. THE PROMISED LAND WILL BE DIVIDED:

Ezekiel 48 gives the division of “Greater Palestine.” The land will be
divided into three sections:
1. The Northern Section.

Given to Dan, Asher, Napthali, Manasseh, Ephraim, Rueben, and
Judah.
2. The Southern Section.

Divided to Benjamin, Simeon, Issachar, Zebulun, and Gad.
3. The Central Section.

This is the Prince’s portion. 20% will take up the city of Jerusalem, the
Temple, and the Priests quarters. 40% will be for the Levites.

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NOTES

LECTURE 4
THE ETERNAL STATE
There are three things the scriptures make very clear concerning eternity:
1. Eternal existence is a certainty.

This is because man IS a “soul.” Every person will spend eternity
somewhere.
2. There is no intermediate state between this life and eternity.

No purgatory, no soul sleep, no re-incarnation — II Corinthians
5:8; Luke 16:22,23. 23:43.
3. The eternal destiny of man is determined this side of the grave.

Every individual determines by his or her acceptance or rejection
of Jesus Christ where eternity shall be spent. There is no “proxy
religion.” There can be no “praying or paying” a soul out of hell.
According to the Word of God, the present heavens and earth will pass away,
giving way to a new Heaven and a new earth — Revelation 21:1.
Correspondingly, the abode of the damned will be the lake of fire — Revelation
20:15; 21:8.
— This is the eternal state —
While the subject of Heaven is possibly the most agreeable to man, no doubt the
subject of Hell is the most distasteful. Yet both are Bible doctrines — and what is
contained between the covers of the Word of God is the preacher’s message.
I. THE DOCTRINE OF HELL AND THE LAKE OF FIRE
A. THE FACT OF HELL:

The proof of the reality of Hell is abundant. The unbelief about, or rejection
of, the place by any infidel or cultist does not lower the temperature by 1
degree!
1. Hell Is A Scriptural Fact.

The place of torment and eternal punishment is mentioned 88 times in
the Word of God.
During His earthly ministry, the Lord Jesus Christ warned men of Hell
more than He ever taught about Heaven.
Some scriptural references are:

LECTURE 5
Deuteronomy 32:22; II Samuel 22:6; Job 26:6; Psalm 9:17; Psalm

116:3; Psalm 139:7-12; Proverbs 15:24; Isaiah 5:14; 14:9,15; 33:14;
66:24; Ezekiel 31:16; Amos 9:2; Matthew 3:12; 5:22,29,30; 7:13;
10:28; 11:20-24; Matthew 13:41,42,49,50; 22:13; 23:23;
25:30,41-46; 9:43-49; Luke 12:5; 16:23; Revelation 1:18; 6:8; 9:1,2:
14:10,11; 19:20; 20:15; 21:8.
2. Hell Is A Reasonable Fact.

A number of established principles make Hell a reality:
a. The Principle of Separation.
“Every garbage can is an argument for Hell.” Why? Life is built
upon separating good from bad.
b. The Principle of Consequence.
Hell is the logical outcome of sin. The principle of “sowing and
reaping” is applicable in this life and the next.
c. The Principle of Restraint.
If there were no Hell, if there were no eternity separated from God,
man would feel free to live as he pleases. (The fact that many now
reject this doctrine is seen in the behavior of society!)
d. The Principle of Justice.
God is just. For God to have no Hell would be contrary to Himself.
e. The Principle of Calvary.
If Hell is a myth, then why did God send His Son to die for our sins
on the cruel cross?
f. The Principle of Evangelism.
If there is no Hell, why are our churches commanded to take the
Gospel to the world?
B. THE NATURE OF HELL:
1. Hell Is A Place.
There are those who say simply, “Hell is where God isn’t.” This
statement is true, but incomplete. Hell is a place, a definite location —
e.g. Matthew 13:49,50.
We are not told where Hell is located, except that the Bible says it is
“down” — Isaiah 14:9,15; Ezekiel 31:14. Currently, it is located in the
“nether” (lower) parts of the earth.
2. Hell Is A Prepared Place.

God deliberately prepared this awful place for fallen angels — Matthew
25:41-46.

LECTURE 5
Hell was not prepared for man, for God is “not willing that any should
perish.” In fact, God never sends anyone to Hell — it is sin uncovered
by the blood of Christ that does that.
3. Hell Is A Painful Place.

The story Jesus related in Luke 16:19-31 is true. Nowhere is it said to
be a parable. This passage shows Hell to be a place of torment. The
pain of Hell is a:
a. Conscious Pain.
The man in Hell could see, hear, feel, and thirst. All the senses are
exercised — sight, hearing, speaking, thirst,pain, etc.
b. Physical Pain.
See: Psalm 116:3; Matthew 5:29,30; Luke 16:24.
c. Mental Pain — Luke 16:25.
This man was told to “remember.” How the lost in Hell will
remember! Every sin, every opportunity, every church, every
sermon, every song, every prayer, tear, tract, and warning! What
anguish!
d. Spiritual Pain.
The man in Hell suddenly became concerned for his lost brothers.
He wanted to be a missionary, but could do nothing about it.
e. Eternal Pain.
The Hell of the Bible is not a reform school. There is no “second
chance” when eternity begins. A “great gulf” is fixed. Hell is
eternal — Matthew 25:46 — as everlasting as our salvation.
“The Devil’s choir will have only one song, one word, one tune, one
note, one key — FOREVER.” (1)
C. HELL AND THE LAKE OF FIRE DISTINGUISHED:

There is an difference between “Hell” and the “Lake of Fire.” We know this
because in Revelation 20:13,14, the inhabitants of Hell will be brought to
the judgment, then cast (along with Hell itself) into the Lake of Fire.
The distinction is best seen by a comparison with society’s justice system:
HELL = the “remand lock-up”, where the
prisoner awaits trial.
GREAT WHITE THRONE = the trial.
LAKE OF FIRE = the penitentiary, where the

sentence is executed.
1 Melton, J. H. What The Bible Teaches and Fundamental Baptists Believe.

Springfield, Missouri: Crescendo Publications: Volume II, pg. 108

LECTURE 5
A criminal, once captured, is “behind bars” before and after his trial. A
Christ-rejecting sinner is in torment before and after the great day of
judgment.
1. Hell Before The Ascension Of Christ.

Scripture also indicates a difference in Hell prior to the resurrection and
ascension of the Lord.
Hell was initially the region of departed souls and spirits of all men,
saved and lost, and consisted of two compartments — the “place of
torments” and “Paradise.” A great gulf was fixed between the two
compartments — Luke 16:22,23,26; Luke 23:43.
This explains what the Bible means when it speaks of the Lord Jesus
Christ going to Hell — Acts 2:27,31. During the three days in the tomb,
the Lord went to the Paradise section of the region of the dead — as He
had told the believing thief on the cross (Luke 23:43).
2. Hell After The Ascension Of Christ.

Since the apostle Paul was “caught up” into the third Heaven (the
abode of God) or Paradise (II Corinthians 12:2-4), this indicates a
change in the location of Paradise. The souls of dead saints are now
“with the Lord.”
This change in the location of Paradise occurred at the ascension of
Christ, when He led “captivity” (the souls of the righteous dead in
Paradise) captive — Ephesians 4:8.
II. THE DOCTRINE OF HEAVEN

While the Word of God abundantly assures the Christian of a Heavenly home,
little is said about Heaven by way of description. This is because a proper
description falls outside the grasp and vocabulary of man — I Corinthians 2:9.
The major passages dealing with Heaven are the last two chapters of the Bible —
Revelation 21 & 22.
Technically, when most believers talk about Heaven, they are referring to the
Heavenly City, the New Jerusalem. This is only a part of our eternal bliss.
The following may be said about Heaven:
A. HEAVEN IS A LITERAL PLACE:

This we know from the Savior Himself — John 14:2,3.
B. HEAVEN IS A PREPARED PLACE:

See: John 14:2,3; II Corinthians 2:9; Revelation 21:2.
The time a bride lovingly prepares herself for her husband is but a tattered
example of God’s loving preparation for those who love Him.

LECTURE 5
C. HEAVEN IS A HAPPY PLACE:

See: Revelation 21:4.
D. HEAVEN IS A HOLY PLACE:

See: Revelation 21:8,27; 22:11.
E. HEAVEN IS A GLORIOUS PLACE:

The construction of the New Jerusalem defies the imagination.
F. HEAVEN IS AN ADEQUATE PLACE:

The physical dimensions of the New Jerusalem — the Heavenly City — are
a Gospel invitation in themselves. See: Revelation 21:15-17.
A city 1,500 miles square alone would inhabit billions of people — but it is
also 1,500 miles high!!! There is room in Heaven for every man and
woman ever conceived, such is the matchless grace of God.
G. HEAVEN IS A PRECIOUS PLACE:

H. HEAVEN IS GOD’S PLACE:

No longer will we look through a dark glass, we shall see Him face to face.
See: Revelation 21:22,23; 22:3-5.
I. HEAVEN IS A INHABITED PLACE:

Only the saved shall dwell in Heaven — Revelation 21:24; 22:14.
J. HEAVEN IS AN ETERNAL PLACE:

K. HEAVEN IS A BUSY PLACE:

Believers will not sit around on clouds for eternity. There will be a program
of service for the Lord — Revelation 22:3.
DOCTRINAL VERSE MEMORIZATION: # 36 Revelation 20:15.
DOCTRINAL VERSE MEMORIZATION: # 37 I Corinthians 2:9.

LECTURE 5
NOTES

LECTURE 5
STUDY QUESTIONS
Eschatology — Lecture 1
1. What is meant by the term “The Last Days?”
2. Give three characteristics of the Last Days.
3. Give the four “D’s” that summarize this present age.
5. Quote: I Thessalonians 4:16,17.
6. Give a scripture reference showing a bodily return of Jesus Christ.
7. Give a scripture reference showing a visible return of Jesus Christ.

STUDY QUESTIONS
8. What is meant by the “imminent” return of Christ?
9. Give two scriptural reasons why the return of the Lord Jesus Christ is premillennial.
10. What are the two stages of Christ’s second advent? Briefly explain each.
11. Give a scriptural reason for the pretribulational Rapture of the saints.
12. What effect will the return of Christ have on Satan?

STUDY QUESTIONS
2. Exactly what does the judgment of God involve?
3. Give three characteristics of God’s judgments.
4. What are the three judgments relating to believers?
5. What is the judgment of a believer’s works referred to as in the New Testament?
6. Exactly when will this judgment take place?
7. What is the context in which a Christian’s service to the Lord will be judged?

STUDY QUESTIONS
8. List the five “crowns” that will be given as rewards for faithful service.
9. What will Christians do with their crowns in glory?
10. What is meant by: “The Times of the Gentiles?”
11. What is God’s specific purpose for Daniel’s 70TH Week?
12. When will God judge and separate the nations?
13. What will be the basis of Christ’s judgment of the nations?
14. At what point in time will the Great White Throne judgment occur?
15. Name three books that will be opened at the Great White Throne judgment.
16. Who will be involved in the judgment of angels?

STUDY QUESTIONS
1. Define the word “resurrection.”
2. What part of man does the resurrection always refer to?
3. Summarize the teaching of resurrection throughout the Bible.
4. Give three reasons for the importance of the resurrection of Christ.
5. What are the two resurrections?
6. Explain how the first resurrection is likened to a Jewish harvest.

STUDY QUESTIONS
7. What period of time separates the first and second resurrections?
8. Give five characteristics of the believer’s resurrected body.
9. How does the Bible describe the resurrection body of an unbeliever?

STUDY QUESTIONS
1. Cite two examples where man has attempted to bring in a utopian age or kingdom upon the
earth.
2. Give two major reasons why man will never achieve a glorious millennium on the earth.
3. What does the term “millennium” mean, and why do we use it when speaking of things to
come?
4. What four entities do the Old Testament covenants embrace?
5. Upon what throne will Jesus Christ rule during the Millennium?
6. Who will be the earthly inhabitants during the Millennium?

STUDY QUESTIONS
7. What part will Christians play in the Millennial Kingdom of Christ?
8. Describe the rule of Jesus Christ during the His earthly kingdom.
9. What will be the purpose of animal sacrifices during the Millennium?
10. Give three physical changes in Palestine during the Millennium.
11. Where does the Millennial Kingdom of Christ fit in relation to His second coming?
12. Why must Satan be loosed for a ‘little season’ at the close of the Millennial Kingdom?

STUDY QUESTIONS
2. Quote: I Thessalonians 4:16,17.
4. Quote: Revelation 20:15.
5. Quote: I Corinthians 2:9.
6. How many times is “Hell” mentioned in the Bible?
7. What did the Lord Jesus Christ say about Hell?
8. Give three reasonable propositions supporting the reality of Hell.

STUDY QUESTIONS
9. Explain why the story of the rich man and Lazarus in Luke 16 is not a parable.
10. Explain the difference between Hell and the Lake of Fire.
11. Show from the Bible that Hell is a literal place, not a “state of mind,” or something on earth.
12. Show from the Bible that Heaven is a literal place.
13. What are the three “heavens” mentioned in the Bible?

STUDY QUESTIONS
ASSIGNMENT # 10
The Doctrine of Last Things
On a large sheet of paper, construct a Prophecy Chart time line, showing the
following in correct order or perspective:
u The Present Age

u The Rapture
u The Judgment Seat of Christ
u Daniel’s 70TH Week
u The Great Tribulation
u The Marriage Supper
u The Second Coming of Christ
u The Millennium
u The End of the Present Heaven and Earth
u The Eternal State
Be sure to include at least one key scripture reference with each event or feature
on the chart.
DUE DATE:

ASSIGNMENT
A STATEMENT OF
FAITH
Doctrinal Statement
“...to set forth in order a declaration of those things which
are most surely believed among us...” — Luke 1:1.
I. CONCERNING THE SCRIPTURES:

We believe that the Holy Bible was written by men supernaturally inspired, and is a
perfect treasure of heavenly instruction; that it has God as its Author, salvation for its
end, and truth without any mixture of error for its matter; that it reveals the principle by
which God will judge us; and therefore is, and shall remain to the end of the world, the
only complete and final revelation of the will of God to man, the true center of all
Christian union, and the supreme standard by which all human conduct, creeds, and
opinions should be tried.
1. By the “Holy Bible” we mean that collection of sixty-six books from Genesis to
The Revelation, divinely preserved in the English language and commonly
known as the authorized, King James Version of 1611 A.D.
2. By “inspiration” we mean that all books of the Bible were written down by holy
men of God as they were supernaturally moved by the Holy Ghost, in a definite
yet inexplicable way so as to record the very words and sense of God though
conveyed within their own literary styles; that such writings are free from all
error and from all omission as no other writings have been or ever will be; that
the Bible does not merely contain the Word of God, but is the very Word of
God.
II Timothy 3:16; II Peter 1:19-21; Acts 1:16; 3:21; II Samuel 23:2; Acts 28:25; Psalm
119:89,130,160; I Corinthians 2:12,13; Luke 24:25-27,44,45; Psalm 12:6.7; Isaiah
40:8; I Peter 1:23-25; John 10:35; Matthew 5:18; 24:35; Luke 16:17, 29-31; 21:33;
John 17:17; Proverbs 30:5,6; Romans 3:4; 15:4, Revelation 22:18,19 John 12:48;
Isaiah 8:20; Ephesians 6:17; Hebrews 4:12; Psalm 19:7-11; John 5:39,45-47; Romans
10:17.
II. CONCERNING THE TRUE GOD:

We believe the Scriptures teach that there is one, and only one, living and true God, an
infinite, intelligent Spirit, the Maker and supreme Ruler of Heaven and earth;
inexpressibly glorious in holiness, and worthy of all possible honor, confidence, and
love; that in the unity of the Godhead there are three Persons, the Father, the Son, and
the Holy Ghost; equal in every divine perfection, and executing distinct but
harmonious offices in the great work of redemption.
1. Of God the Father.

We believe the Scriptures teach that God the Father reigns with providential
care over His universe, His creatures, and the events of human history
DOCTRINAL STATEMENT Page 837

according to the purposes of His grace; that He is unchangeable in holiness,

love and truth; that He is Father in truth to those who are the children of God
through faith in the Lord Jesus Christ, and fatherly in His attitude toward all
men, not willing that any should perish, but that all should come to repentance
and receive His gift of eternal life through Jesus Christ.
Genesis 1:1; 17:1; Exodus 3:14; 15:11; 20:2,3; I Corinthians 8:6; Ephesians 4:6; John
4:24; Psalm 83:18; 90:2; 147:5; Jeremiah 10:10; Revelation 4:11; I Timothy 1:17;
Romans 11:33; Mark 12:30; Matthew 28:19; I John 5:7; II Corinthians 13:14;
Ephesians 2:18; I John 1:5; 4:8; Hebrews 12:29; Deuteronomy 6:4,5; Isaiah 6:3; I Peter
1:15.
2. Of God the Son.

We believe the Scriptures teach that Jesus Christ is the only begotten Son of
God, co-equal, co-essential, and co-eternal with God the Father and God the
Holy Ghost, the second Person of the Trinity; that He was born into this world
of Mary, a virgin, as no other man was ever born or can ever be born of a
woman, and that He is both perfect God and perfect man; that He lived a
sinless life, honoring the divine Law by His personal obedience, yet identifying
Himself completely with mankind; that He died a substitutionary death on the
cross securing redemption through His shed blood for sinners; that He
supernaturally rose again the third day with a glorified body, was seen of many,
and ascended into the heavens to be exalted and seated at the right hand of the
Father where He is the Head over His churches, the Mediator and Advocate
with God the Father for all believers; and that He is supernaturally coming
again to this world to reign personally and visibly over the earth.
Genesis 3:15; Isaiah 7:14; Matthew 1:18-25; Luke 1:35; Mark 1:1; John 1:1-3,14;
Psalm 2:7; Hebrews 1:8; Galatians 4:4; I John 5:20; I Corinthians 15:47; Isaiah 9:6,7;
John 8:58; 10:30; 17:5; Philippians 2:5-11; I Timothy 3:16; Hebrews 4:15; 7:26;
Romans 9:5; Colossians 1:15-17; Hebrews 13:8; II Corinthians 5:21; Hebrews
9:24-28; Revelation 1:8; Hebrews 10:12; I John 2:1; Isaiah 53:6; I Peter 2:24; 3:18; I
Corinthians 15:3,4; John 14:3; Acts 1:11; Colossians 1:18.
3. Of God the Holy Spirit.

We believe the Scriptures teach that the Holy Ghost is a divine Person,
co-equal, co-essential, and co-eternal, and co-active with God the Father and
God the Son, the third Person of the Trinity; that He was active in the creation
of the universe; that He moved holy men of God to write the Bible; that He is
the present representative of the Godhead on this earth, and in His relationship
to the unbelieving world restrains evil, convicting men of sin, of righteousness,
and judgment; that He bears witness to the Truth of the Gospel in preaching
and testimony, and is the Agent of the new birth, regenerating those who by
faith believe on the Lord Jesus Christ; that He seals, fills, guides, teaches,
sanctifies, and comforts all believers, cultivating in them Christian character
and bestowing upon them spiritual gifts by which they serve God in the church,
Page 838 DOCTRINAL STATEMENT

these gifts being entirely unlike those false-hoods perpetrated within the
so-called “Charismatic Movement” of today.
John 14:16,17,26; 15:26,27; 16:8-11,13; Acts 5:3,4,30-32; 11:16; I Corinthians
2:10,11; 12:4-6; Hebrews 9:14; Luke 1:35; 3:16; 24:49; Matthew 3:11; Mark 1:8; John
1:33, 3:5,6; Ephesians 1:13,14; II Thessalonians 2:7,13; Romans 8:14,16,26,27; I
Peter 1:2.
III. CONCERNING MANKIND:

We believe the Scriptures teach that God created man in His own image and after His
own likeness; that man is notably distinct from all other forms of life, being tripartite in
nature and having an everlasting soul; that man’s creation was not a matter of evolution
or evolutionary change of species, or development through interminable periods of
time from lower to higher forms of life; that the entire Genesis account of creation is to
be accepted literally and not allegorically or figuratively; that all animal and vegetable
life was made directly and specially, and God’s established law is that they should bring
forth only “after their kind.”
1. Of the Fall of Man.

We believe the Scriptures teach that man was created in innocence under the
law of his Maker, but by voluntary transgression through an act of deliberate
disobedience fell from that sinless and happy state; in consequence of which all
mankind are now sinners, not by constraint but of choice, being by nature
utterly void of that holiness required by the Law of God, positively inclined to
evil; that upon reaching a capability of moral action becomes a transgressor
and therefore under just condemnation to eternal ruin without defense or
excuse.
Genesis 1:1,11,25-27,31; 2:21-23; Exodus 20:11; Acts 4:24; Colossians 1:16,17;
Hebrews 11:3; John 1:3; Revelation 10:6; Romans 1:20; Acts 17:23-26; Jeremiah
10:12; Nehemiah 9:6; Ecclesiastes 7:29; Genesis 3:1-6,24; Romans 1:18,20,28,32;
3:10-19; 5:12,19; Ezekiel 18:19,20; Galatians 3:10,22; Psalm 51:6; Isaiah 53:6;
Ephesians 2:3; Matthew 20:15.
2. Of Human Sexuality.
We believe the Scriptures teach God has clearly commanded that no intimate
sexual activity be engaged in outside of a marriage between a man and a
woman. We believe that any form of homosexuality, lesbianism, bisexuality,
bestiality, incest, fornication, adultery, and pornography are sinful perversions.
Genesis 2:24; 19:5-7,13; 26:8-11; Leviticus 18:1-30; Romans 1:26-29; I Corinthians
5:1; 6:9; I Thessalonians 4:1-8; Hebrews 13:4.
3. Of Abortion.
We believe the Scriptures teach that human life begins at conception and that
an unborn child is a living human being. Abortion constitutes the unjustified,
unexcused taking of unborn human life. Abortion is murder.

Job 3:16; Psalm 51:5; 139:14-16; Isaiah 44:24; 49:1,5; Jeremiah 1:5; 20:15-18; Luke
1:44.
4. Of Civil Government.
We believe the Scriptures teach that civil government is of divine appointment,
for the interest and good of human society; that all those in authority are to be
prayed for, conscientiously honored and obeyed, except only in things
opposed to the revealed will of our Lord Jesus Christ, Who is the only Lord of
the conscience, and the coming Prince of the rulers of the earth; that civil rulers
have no rights or control over, or interference with, religious matters; that no
ecclesiastical group or religious denomination or organization should be
preferred above another by the State; that the State should not impose taxes
for the support of any form of religion, and that churches and religious
organizations should receive no help from the State, except protection and full
freedom in the pursuit of spiritual ends; and that the requiring of an implicit
faith and absolute blind obedience destroys liberty of conscience and reason.
Romans 13:1-7; I Peter 2:13,14,17; Matthew 22:21; Titus 3:1; I Timothy 2:1-8; Acts
5:29; Matthew 10:28; Daniel 3:15-18; 6:7,10; Acts 4:18-20; Matthew 23:10; Romans
14:4; Revelation 19:14; Psalm 72:11; II Samuel 23:3; Exodus 18:21,22; Acts 23:5;
Philippians 2:10,11.
IV. CONCERNING THE WAY OF SALVATION:

We believe the Scriptures teach that the salvation of sinners is wholly of the grace of
God, through the merits of the shed blood of the Lord Jesus Christ.
1. Of the Law and the Gospel.

We believe the Scriptures teach that the Law of God is the eternal and
unchangeable rule of His moral government; that it is holy, just, and good; and
that the inability which the Scriptures ascribe to fallen men to fulfill its precepts
arises entirely from their sinful nature; to deliver them from which, and to
restore them through a Mediator of unfeigned obedience to the holy Law is the
one great end of the Gospel, that Christ died for our sins according to the
Scriptures, and that He was buried, and that He rose again the third day
according to the Scriptures.
Romans 3:20,31; Matthew 5:17; Luke 16:17; Romans 4:15; 7:7,12,14,22; Galatians
3:21; Romans 8:2,4,7,8; 10:4; I Timothy 1:5; Hebrews 8:10.
2. Of God’s Purpose of Grace.

We believe the Scriptures teach that election is the eternal purpose of God,
according to which He graciously regenerates, sanctifies, and saves those
sinners who by faith believe on the Lord Jesus Christ; that being perfectly
consistent with the free agency of man, it comprehends all the means in
connection with the end; that it is a most glorious display of God’s sovereign
goodness, being infinitely free, wise, holy, and unchangeable; that it utterly

excludes boasting and promotes humility, love prayer, praise, trust in God, and
active imitation of free mercy; that it may be ascertained by its effects in all who
truly believe the Gospel; and that it is the foundation of Christian assurance.
II Timothy 1:8,9; II Thessalonians 2:13,14; II Timothy 2:10; I Corinthians 9:22; Romans
8:28-30; John 6:37-40; II Peter 1:10; I Thessalonians 4:10; Isaiah 42:16; Romans
11:29.
3. Of the Freeness of Salvation.

We believe the Scriptures teach that the blessings of salvation are made free to
all by the Gospel; that it is the immediate duty of all to accept them by a cordial,
penitent, and obedient faith; and that nothing prevents the salvation of the
greatest sinner on earth except his own inherent depravity and voluntary
refusal to believe on the Lord Jesus Christ, which refusal will subject him to an
aggravated condemnation.
I Thessalonians 1:4; Colossians 3:12; I Peter 1:2; Titus 1:1; Matthew 11:28; Isaiah
55:1,6,7; Revelation 22:17; Romans 10:13; John 6:37; Acts 2:38; John 3:15,16; I
Timothy 1:15; I Corinthians 15:10; Ephesians 2:4,5; John 15:40; John 3:18,36.
4. Of the Atonement for Sin.

We believe the Scriptures teach that the Son of God, by appointment with the
Father, freely took upon Him our nature, yet without sin; that by His death on
the cross made a full and vicarious atonement for our sins; that His atonement
consisted not in setting us an example by his death as a martyr, but was the
voluntary substitution of Himself in the sinners’ place, the Just dying for the
unjust; that having risen from the dead He is now enthroned in Heaven and,
uniting in His wonderful Person the most tender sympathies with divine
perfections, He is in every way qualified to be a suitable, compassionate, and
all-sufficient Saviour.
Ephesians 2:8; Acts 15:11; Romans 3:24,25; John 3:16; Matthew 18:11; Philippians
2:7,8; Hebrews 2:14; Isaiah 53:4-7; I John 4:10; I Corinthians 15:3,20; II Corinthians
5:21; John 10:18; Galatians 1:4; I Peter 2:24; 3:18; Isaiah 53:11,12; Hebrews 7:25;
9:12-15; 12:2; I John 2:2.
5. Of Regeneration.
We believe the Scriptures teach that regeneration, or the “new birth,” is that
change wrought in the heart by the Holy Spirit, by which a new nature and a
spiritual life, not before possessed, are imparted, and the person becomes a
new creature in Christ Jesus; that a holy disposition is given to the mind, the will
subdued, the dominion of sin broken, and the affections changed from a love
of sin and self, to a love of holiness and God; that the change is instantaneous
and not a process, effected not by culture or character, nor by the will of man,
but solely through the power of God through the Word of God, in a manner
incomprehensible to reason.
John 3:3,6; I Peter 1:23; James 1:18; II Corinthians 5:17; I John 2:29; Ephesians 4:24;
Colossians 1:13; 2:13; Romans 6:13; John 1:12,13; I Corinthians 6:11; Titus 3:5-7.

6. Of Repentance.
We believe the Scriptures teach that repentance is a personal act, prompted by
the Spirit of God; and consists in a godly sorrow over sin, as offensive to God
and ruinous to the soul; that it is accompanied with great humiliation in view of
one’s sin and guilt, together with prayer for pardon; also by sincere hatred of
sin, and a persistent turning away from, and abandonment of, all that is evil
and unholy.
Matthew 3:1,2; 4:17; Mark 1:15; Acts 3:19; 5:31; 17:30; 20:21; Luke 18:13; 24:47; II
Corinthians 7:2; Romans 2:5; Isaiah 55:7; Psalm 51:1-4,7.
7. Of Faith.
We believe the Scriptures teach that faith, inseparably united with repentance,
is a solemn obligation and a grace wrought in our soul by the quickening Spirit
of God; that it is an assent of the mind and a consent of the heart, consisting
mainly of belief and trust, wherein the testimony of God is accepted and
believed as true, while Christ is unreservedly received for salvation; that
through it the believer is brought into vital relations with God, as seeing Him
Who is invisible, freely justified; that it reveals Christ to the soul as a willing and
sufficient Savior, and commits the heart and life to Him.
Acts 16:31; Romans 1:17; 3:22; 5:1; 10:3,9-13; Hebrews 11:1,6; James 2:23;
Jeremiah 17:7; Psalm 34:22; 125:1; II Corinthians 5:7.
8. Of Justification.
We believe the Scriptures teach that the great Gospel blessing which Christ
secures to such as believe on Him is justification; that justification includes the
pardon of sin, and the gift of eternal life on principles of righteousness; that it is
bestowed, not in consideration of any works of righteousness which we have
done, but solely through faith in the Redeemer’s blood; by virtue of which faith
His perfect righteousness is imputed to us of God; that it brings us into a state of
most blessed peace and favor with God, and secures every other blessing
needed for time and eternity.
John 1:16; Ephesians 3:8; Acts 13:39; Isaiah 3:11,12; Romans 5:1-3,9,11; 8:1;
Zechariah 13:1; Matthew 9:6; Acts 10:43; Matthew 6:33; I Corinthians 1:30,31; I
Timothy 4:8; Isaiah 53:11.
9. Of Adoption.
We believe the Scriptures teach that adoption is a gracious act by which the
Father, for the sake of Christ, accepts believers to the estate and condition of
children, by a new and spiritual birth; sending the Spirit of Adoption into their
hearts, whereby they become members of the family of God, and entitled to all
rights, privileges, and promises of children; and if children, then heirs of God,
and joint-heirs with Jesus Christ to the heritage of all saints on earth, and an
inheritance reserved in Heaven for them.

Romans 8:14-16; Galatians 3:26; 4:5-7; Ephesians 1:5; I John 3:1; Hebrews12:7; I
Peter 2:9.
10. Of Sanctification.
We believe the Scriptures teach that sanctification is that work by which,
according to the will of God, we are set apart unto God and made partakers of
His holiness; that it is both a declared fact and a progressive work; that it is
begun in regeneration; and that it is carried out in the hearts of believers by the
presence and power of the Holy Spirit, the Sealer and Comforter, through the
continual use of the Word of God, self-examination, self-denial, watchfulness,
prayer, and in the practice of all godly exercises and duties
II Thessalonians 4:3; 5:23; II Corinthians 7:1; 13:9; Ephesians 1:4; 4:11,12; Proverbs
4:18; II Corinthians 3:18; Hebrews 6:1; II Peter 1:5-8; Philemon 12-16; Philippians
2:12,13; I Peter 2:2; II Peter 3:18; II Corinthians 13:5; I Timothy 4:7.
11. Of the Preservation of the Saints.

We believe the Scriptures teach that such as are truly regenerate, being born of
the Spirit of God, cannot utterly fall away and finally perish, but will endure to
the end; that their persevering attachment to Christ is the grand mark which
distinguishes them from superficial professors; that a special Providence
watches over their welfare; and that they are kept by the power of God through
faith unto salvation.
John 6:39,66-69; 8:31,32; 13:8; I John 2:19,27,28; 3:9; 5:18; Matthew 13:19-21;
Romans 8:28,35-39; Matthew 6:20,30-33; John 4:4; Philippians 1:6; 2:12,13; Jude
24,25; Hebrews 1:14; 13:5; John 10:28,29; 16:8; Colossians 1:21-23; I Peter 1:5.
12. Of the Righteous and the Wicked.

We believe the Scriptures teach that there is a radical and essential difference
between the righteous and the wicked; that only such as through faith are
justified in the Name of the Lord Jesus Christ, and sanctified by the Spirit of
God, are truly righteous in God’s esteem; while all such as continue in
impenitence and unbelief are, in His sight, wicked and under the curse; and
that this distinction holds among men in this life and after death, in the
everlasting felicity of the saved, and the everlasting conscious suffering in the
lake of fire of the lost.
Malachi 3:18; Proverbs 12:26; Isaiah 5:20; Genesis 18:23; Jeremiah 15:19; Acts
10:34,35; Romans 1:17; 6:16,18,22,23; 7:6; I John 2:7,29; 3:7; 5:19; I Corinthians
11:32; 15:22; Galatians 3:10; John 3:36; Isaiah 55:6,7; 57:21; Psalm 10:4; Proverbs
14:32; Luke 16:25; John 8:21-24; 12:25,26; Luke 9:26; 12:4,5; 11:23-26; Matthew
7:13,14; 25:34; Proverbs 11:31; I Peter 1:18.

V. CONCERNING THE UNSEEN WORLD:
1. Of Angels.
We believe the Scriptures teach that there is a vast celestial kingdom of spirit
beings called Angels, in ages past created holy, glorious, and higher than man;
a vast company of various ranks worshiping God, ministering to His glorious
Person and to His children.
Psalm 148:2,5; Colossians 1:16; Nehemiah 9:6; Hebrews 1:14; Psalm 103:20; 104:4;
Daniel 9:21,22; Luke 9:26; Mark 8:38; Daniel 10:13; 12:1; Jude 9; Revelation 12:7;
Psalm 80:1; 99:1,11; Revelation 4:6-8; Ezekiel 1:4-28; Isaiah 6:1-3; II Thessalonians
1:7,8; Psalm 34:7; Acts 12:7-11; II Kings 6:17.
2. Of the Devil, or Satan.

We believe the Scriptures teach that Satan, as the mighty angel Lucifer, was
once holy, enjoying heavenly honors; but that through pride and ambition to
be as the Almighty, fell and drew after him a host of angels; that he is now the
malignant “prince of the power of the air,” the unholy god of this world; that he
is man’s great tempter, the enemy of the Lord Jesus Christ, the accuser of the
saints, the author of all false religions, the chief power back of the present
apostasy; the lord of the Antichrist, and the author of all the powers of
darkness; destined however to final defeat at the hands of God’s own son, and
the judgment of an eternal justice in hell, a place prepared for him and his
angels.
Isaiah 14:12-15; Ezekiel 28:14-17; Revelation 12:9; Jude 6; Ephesians 2:2; II Peter 2:4;
John 14:30; I Thessalonians 3:5; Matthew 4:1-3; I Peter 5:8; I John 3:8; Matthew
13:25,37,39; Luke 22:3,4; Revelation 12;10; II Corinthians 11:13-15; Mark 13:21,22;
I John 4:3; II John 7; I John 2:22; Revelation 13:13,14; 12:7-9; 19:11,16,20;
20:1-3,10; II Thessalonians 2:8-11; Matthew 25:41.
VI. CONCERNING SIN:

We believe the Scriptures teach that sin is any transgression of or want of conformity to,
the revealed will of God; that it has permeated the entire universe, including every
realm and affecting every race and species amongst creation; that every man is born
with a sin nature, an inherent inclination toward evil which results in acts of
wrong-doing; that the wages of sin is death, being separation from God in this life and
throughout eternity.
I John 3:4; Numbers 32:23; Isaiah 53:13; Matthew 7:23; 23:28; Romans 6:19; Judges
20:16; Romans 3:23; I Samuel 15:23; Jeremiah 2:25; Luke 19:14; Isaiah 53:6;
Jeremiah 17:9; Genesis 3:14,18; Romans 8:22; 1:18-32; Psalm 51:5; 58:3; John 3:19;
James 4:17; Romans 6:23; Hebrews 9:27; Romans 5:12,14; Ephesians 2:1; 4:8;
Matthew 10:23; Revelation 20:15.

VII. CONCERNING THE NEW TESTAMENT CHURCH:

We believe the Scriptures teach that a Baptist Church is a congregation of baptized
believers, associated by covenant in the faith and fellowship of the Gospel; observing
the ordinances of Christ; governed by His laws, and exercising the gifts, rights, and
privileges invested in them by His Word; that its only Scriptural offices are pastors
(elders, bishops), and deacons, whose qualifications, claims, and duties are clearly
defined in the New Testament; that the true mission of each church is found in the Great
Commission, first, to make individual disciples, second, to build up the church by
baptizing those believers, third, to teach and instruct as He has commanded; that his
order cannot be reversed; that each church has the absolute right of self government,
free from any interference of any hierarchy of individuals or organizations; that the one
and only Head of each church is Jesus Christ through the Holy Spirit; that it is Scriptural
for churches of like faith and order to co-operate with each other in contending for the
faith and for the furtherance of the Gospel, but that every church is the sole and only
judge of the measure and method of its co-operation; that in all matters of membership,
policy, government, discipline, and benevolence, the will of each church is final.
Acts 2:41,42,47; 5:11; 8:1; 11:31; I Corinthians 4:17; 5:5,11,18; 11:2,23; II
Corinthians 8:5,23,24; I Timothy 3:5,15; II Thessalonians 3:7; Romans16:17-20;
Matthew 18:15-20; 28:19,20; John 14:15; 15:10; I John 4:21; I Thessalonians 4:2; II
John 6; Philippians 1:1; Acts 14:23; 15:22,23; 20:17-28; I Timothy 3:1-13; Titus 1:5-9;
Ephesians 1:22,23; 4:11; I Corinthians 12:4,8-11; Acts 6:5,6; Colossians 1:18;
Ephesians 5:23,24; I Peter 5:1-4; Jude 3,4; I Corinthians 5:11-13; 6:1-3.
VIII. CONCERNING THE ORDINANCES:
1. Of Baptism.
We believe the Scriptures teach that baptism is the immersion in water of the
believer in Christ, in the Name of the Father, and of the Son, and of the Holy
Ghost, performed with the church’s authority; to show forth in solemn and
beautiful emblem our faith in the crucified, buried, and risen Savior, with its
effect in our death to sin and resurrection to a new life; that it is a prerequisite
to the privileges of church membership; that infants are God’s little ones,
whether children of Christian or non-Christian parents, and are safe in Christ
until an age of moral accountability is reached, thus making any thoughts of
“infant baptism” unnecessary.
Matthew 28:19,20; Acts 2:41; 8:12,13,26-39; 9:17,18; 10:25,26,44-48;
16:14,15,25-37; 18:7-11; Matthew 3:1-16; 21:24,25; John 3:22,23; 4:1,2; Galatians
3:27,28; Romans 6:4; Colossians 2:12; I Peter 3:15,20,21; II Samuel 23:22,23;
Proverbs 20:11.
2. Of the Lord’s Supper.

We believe the Scriptures teach that the Lord’s Supper, is a provision of
unleavened bread and the fruit of the vine, as symbols of Christ’s body and

shed blood; partaken of by the members of a church, in commemoration of the

suffering and death of their Lord, and in helpful anticipation of His return.
Matthew 26:27-30; 28:20; Mark 14:20-26; Luke 22:19,20; I Corinthians 10:16;
11:2,17-34.
IX. CONCERNING THE LORD’S DAY:

We believe the Scriptures teach that the first day of the week is the Lord’s Day, a joyful
commemoration of His resurrection. We believe it should be kept sacred to spiritual
purposes by abstaining from all unnecessary secular labor and recreation that would
detract from the spirit of such a day; that it should be given over to the devout
observance of all the means of grace, both private and public, and for the assembling
together of the Lord’s Church.
Mark 16:9; John 20:19; Acts 20:7; I Corinthians 16:1,2; Colossians 2:16,17; Hebrews
4:3-11; 10:24,25.
X. CONCERNING HERESY AND APOSTASY:

We believe the Scriptures teach that it is necessary to maintain a total and complete
separation from all forms of heresy and ecclesiastical apostasy. We believe the Scripture
admonishes us to try them, mark them, rebuke them, to have no Christian or Church
fellowship with them, withdraw ourselves, receive them not, have no company with
them, reject them, and separate ourselves from them.
Romans 16:17; II Corinthians 6:17; Ephesians 5:11; II Thessalonians 3:6,14; Titus
1:13; 3:10; I John 4:1; II John 10,11.
XI. CONCERNING THE GRACE OF GIVING:

We believe the Scriptures teach that giving is one of the fundamentals of the faith; that
God is the Source of all blessings, temporal and spiritual; that tithing is a Bible principle,
and that the storehouse for the tithe in this present age is the common treasury of the
church; that we are under obligation to serve God with our time, talents, and material
possessions; and are commanded to cheerfully, regularly, and liberally bring our tithes
and offerings into the storehouse upon the first day of the week.
Psalm 24:1; Haggai 2:8; Exodus 19:5; Deuteronomy 8:18; Genesis 14:18-20;
28:20-22; Leviticus 27:30; Malachi 3:8-10; Matthew 23:23; I Corinthians 9:13,14;
16:1,2; Hebrews 7:2,4; Acts 4:35,37; Proverbs 3:9; II Corinthians 8:3,12; 9:7,8; Luke
6:38.
XII. CONCERNING THE RESURRECTION AND LAST THINGS:

We believe the Scriptures teach that Jesus Christ rose literally and bodily from the dead
on the third day; that having ascended into glory, He alone is our merciful and faithful
High Priest in things pertaining to God; that this same Jesus shall return to earth bodily,
personally, and visibly; first to raise the righteous dead and catch up all living believers

in the twinkling of an eye, then to return with the saints to set up His glorious kingdom of
a millennium of peace and righteousness, having executed judgment upon an
unbelieving world; that at the final day of judgment all Christ-rejecting sinners will be
raised, judged, and cast into the lake of fire for everlasting damnation, that the saved
will live with Him for eternity according to the sure promises of God.
Matthew 28:6,7; Luke 24:2,4-6,19,51; John 20:27; I Corinthians 15:4; Mark 16:6,19;
Acts 1:9-11; Revelation 3:21; Hebrews 8:1,6; 12:2; I Timothy 2:5; I John 2:1; Hebrews
2:17; 5:9,10; John 14:3; I Thessalonians 4:16,17; Matthew 24:27,35,42; Hebrews
9:28; I Corinthians 15:25,42-44,51-53; Philippians 4:20,21; Luke 1:32; Isaiah 11:4,5;
Psalm 72:8; Revelation 20:1-4,6,15; 21:7,8,24-27; 22:11; I Peter 4:7; I Corinthians
7:29-31; Hebrews 1:10-12; Revelation 1:7; I John 2:17; Acts 24:15; Luke 14:14;
Daniel 12:2; John 5:28,29; 6:40; 11:25,26; II Timothy 1:10; Acts 10:42; Matthew
13:37-43,49; 25:35-41; II Peter 2:9,11,12; I Peter 1:4,5.

NOTES

Providers of preacher training materials, discipleship materials, pastoral helps, commentaries, and
sermon outlines — all designed to supplement the Gospel ministry of a Bible-believing Baptist church.
The following publications are by Robert J. Sargent.
PREACHER TRAINING CURRICULUM:

 Landmarks of Baptist Doctrine (four volume set) — also available in digital format.
 An Historical Harmony of the Gospels
 Expository Bible Teaching
 The Life and Labors of Paul the Apostle — also available in digital format.
 New Testament Epistles (two volume set) — also available in digital format.
 Landmarks of Church History (two volume set) — also available in digital format.
 Bible Prophecy
 English Bible: Manuscript Evidence — also available in digital format.
 Women in Ministry [Vicki Sargent] (for training the wives of pastors & evangelists)
 Baptist Church Polity (two volume set) — also available in digital format.
 Pastoral Theology — also available in digital format.
DISCIPLESHIP MATERIALS:
 The ABC’s of Christian Growth — also available in digital format.
 The ABC’s of Christian Growth ANSWER KEY — also available in digital format.
 The ABC’s of Christian Maturity (two volumes) — also available in digital format.
 The ABC’s of Christian Maturity ANSWER KEY — also available in digital format.
 Seven Keys to your New Life in Christ
PASTORAL HELPS:
 Premarital Counseling (marriage preparation course) — also available in digital format.
COMMENTARIES:
 The Book of Daniel
 The Acts of the Apostles — also available in digital format.
 The Book of The Revelation
DOCTRINAL BOOKLETS:
 Principles of World Evangelism
 What? Me Join this Church?
 What? I Must be Re-baptized?
 What? I Must be Invited?
 Elder Rule...in a Baptist Church?
 The Sign Gifts
 The Rapture – a Timely Question
BIBLE STUDIES:
 Bible Characters
For these publications and more … check: www.baptistpublications.org

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Thank you, and may you be blessed

Book I — the doctrines of the Bible & God

© Robert J. Sargent, 1990

1. The Objectives of the Course ..................................................... 1

Baptist Doctrine is a course of study in the great doctrines of the faith. It is a

I. THE OBJECTIVES OF THE COURSE

1. To introduce the student to the field of systematic theology.

2. To give the student a general understanding of all the cardinal doctrines

1. To enable the student to use the Bible skillfully through a sound

II. GRADING THE COURSE

An Introduction to Baptist Doctrine Page 1

III. DEFINITION OF TERMS

E. DOCTRINE, THEOLOGY, DOGMA, & CREED:

1. Doctrine, Dogma, & Creed — are the FRUIT of theology.

2. Doctrine, Dogma, & Creed — are fruits from differing standpoints.

Page 2 An Introduction to Baptist Doctrine

IV. AREAS IN THE DISCIPLINE OF THEOLOGY

VI. THE SCHOOLS OF THEOLOGY

A. ROMAN CATHOLIC THEOLOGY:

An Introduction to Baptist Doctrine Page 3

B. CONSERVATIVE PROTESTANT THEOLOGY:

C. REFORMED PROTESTANT THEOLOGY:

D. ARMINIAN PROTESTANT THEOLOGY:

E. LIBERAL PROTESTANT THEOLOGY:

Page 4 An Introduction to Baptist Doctrine

VII. THE DIFFERENCE BETWEEN BAPTIST DOCTRINE &

An Introduction to Baptist Doctrine Page 5

VIII.THE IMPORTANCE OF SOUND DOCTRINE

A. IT IS A COMMAND OF GOD — II Timothy 2:15.

B. IT IS REQUIRED OF PREACHERS — Titus 1:9; 2:1;

C. IT IS REQUIRED OF ALL BELIEVERS — I Peter 3:15;

D. IT IS SORELY NEEDED IN THESE DAYS OF APOSTASY.

E. IT PRODUCES MEN OF GOD — I Corinthians 16:13; II

F. IT MOLDS CHARACTER — Proverbs 23:7.

IX. SOME RULES PERTAINING TO DOCTRINAL STUDIES

Proverbs 22:28 — “Remove not the ancient landmark, which

Page 6 An Introduction to Baptist Doctrine

1. The Nature of the Bible ............................................................. 7

I. ITS NAMES AND TITLES

B. THE OLD AND NEW TESTAMENTS:

D. THE WORD OF GOD:

E. THE PSALTERIC TITLES:

The Doctrine of the Scriptures Page 7

II. ITS CONTENTS

A. THE BIBLE CONSISTS OF SIXTY-SIX BOOKS:

1. The Old Testament has 39 Books.

2. The New Testament has 27 Books.

B. YET THE BIBLE IS ONE BOOK:

1. It bears witness of ONE God.

2. It forms ONE continuous story.

3. It has ONE plan of salvation.

4. It has ONE central theme — Jesus Christ.

III. ITS COMPOSITION

B. ITS PERIOD OF WRITING:

Page 8 The Doctrine of the Scriptures

1. Generally speaking, the OLD Testament was written in HEBREW, and

3. Some words and expressions in the New Testament are paraphrased

IV. ITS CONSTRUCTION